Commentary on Matthew

A brief notice by Robert Holmes, Doctor and Professor of Theology at the University of Oxford, a most celebrated man, concerning two manuscripts of Euthymius which are kept at Oxford among the Barocci manuscripts, from his letter sent to me on September 5, 1791.

I. Paper, quarto, 259 folios, written continuously without columns, with about 33 lines on each page. The script is very small, and in some places the writing has perished. It contains the Commentary on the four Gospels. At the end of the Commentary on John, some things are missing. Preceding each Gospel is a table of chapters. The names of the cited authors are not inscribed in the margin.

II. Parchment, duodecimo, written continuously throughout in an extremely small hand. At the end of the codex, a certain learned man wrote these words: "This codex begins with the Acts." It has everything from the beginning to chapter 11, verse 13, written in a recent and very bad hand. The Acts of the Apostles are followed by the Epistles of James, I and II Peter; I, II, and III John; Jude; Paul to the Romans; I and II Corinthians; Galatians; Ephesians; Philippians, etc. The last three chapters of the Apocalypse are missing.

THE GOSPEL ACCORDING TO MATTHEW

^AThe Chapters of the Gospel according to Matthew

1. Concerning the Magi. (In the common editions, chapter II, v. 1.) 2. Concerning the murdered children. 3. First, John preached the kingdom of heaven. (III, 1.) 4. Concerning the teaching of the Savior. (IV, 17.) 5. Concerning the beatitudes. (V, 1.) 6. Concerning the leper. (VIII, 1.) 7. Concerning the centurion. (VIII, 5.) 8. ^BConcerning the mother-in-law of Peter. (VIII, 14.) 9. Concerning those healed of various diseases. (VIII, 16.) 10. Concerning him who was not permitted to follow. (VIII, 19.) 11. Concerning the calming of the waters. (VIII, 23.) 12. Concerning the two demoniacs. (VIII, 28.)

Chapters of the Gospel of Matthew

1. Of the Magi, 2. Of the slaughtered children. 3. John first preached the kingdom of heaven. 4. Of the doctrine of Christ. 5. Of the beatitudes. 6. Of the leper. 7. Of the centurion. 8. ^COf Peter's mother-in-law. 9. Of those who were cured of various diseases. 10. Of him who was not permitted to follow. 11. Of the calming of the waters. 12. Of the two demoniacs.

13. Of the paralytic. (IX, 2) Mk. 5. Lk. ^A 34. Of the Transfiguration of Christ. (XVII, 1) Mk. 25. Lk. 14. 14. Of Matthew the tax collector. (IX, 9) Mk. 6. Lk. 18. 35. Of the lunatic. (XVII, 14) Mk. 26. Lk. 31. 15. Of the daughter of the ruler of the synagogue. (IX, 18) Mk. 12. Lk. 25. 36. Of those who seek the didrachma. (XVII, 23) 16. Of the woman with an issue of blood. (IX, 20) Mk. 13. Lk. 26. 37. Of those who say, Who is the greatest? (XVIII, 1) Mk. 27. Lk. 32. 17. Of the two blind men. (IX, 27) 38. Of the hundred sheep. (XVIII, 12) 18. Of the demon-possessed mute. (IX, 32) 39. Of him who owed the ten thousand talents. (XVIII, 23) 19. Of the election of the apostles. (X, 1) Mk. 8 and 14. Lk. 16 and 22. 40. Of those who asked if it is lawful to put away one's wife. (XIX, 3) Mk. 28. 20. Of those sent by John. (XI, 2) Lk. 20. 41. Of the rich man who asked Jesus [a question]. (XIX, 16) Mk. 29. Lk. 63. 21. Of him who had the withered hand. (XII, 10) Mk. 15. Lk. 18. ^B 42. Of the laborers hired for the vineyard. (XX, 1) 22. Of the demon-possessed blind and mute man. (XII, 22) Lk. 19. 43. Of the sons of Zebedee. (XX, 20) Mk. 30. 23. Of those who seek a sign. (XII, 38) Lk. 41. 44. Of the two blind men. (XX, 29) Mk. 31. Lk. 64. 24. Of the parables. (XIII, 2) Mk. 9. Lk. 22 and 49. 45. Of the donkey and the colt. (XXI, 1) Mk. 32. Lk. 68. Jn. 14. 25. Of John and Herod. (XIV, 1) Mk. 15. 46. Of the blind and the lame. (XXI, 14) 26. Of the five loaves. (XIV, 15) Mk. 16. Lk. 28. Jn. 8. 47. Of the fig tree that withered. (XXI, 18) Mk. 33. 27. Of walking on the sea. (XIV, 22) Mk. 17. Jn. 9. 48. Of the chief priests and elders who questioned the Lord. (XXI, 23) Mk. 35. Lk. 65. 28. Of the transgression of the commandment of God. (XV, 1) Mk. 18. 49. The parable of the two sons. (XXI, 28) 29. Of the Canaanite woman. (XV, 21) Mk. 19. 50. The parable of the vineyard. (XXI, 33) Mk. 36. Lk. 70. 30. Of the crowds that were healed. (XV, 30) ^C 51. Of those invited to the wedding. (XXII, 1) Lk. 24. 31. Of the seven loaves. (XV, 32) Mk. 21. 52. Of the tribute. (XXII, 15) Mk. 37. Lk. 71. 32. Of the leaven of the Pharisees and Sadducees. (XVI, 5) Mk. 22. Lk. 24. 53. Of the Sadducees. (XXII, 23) Mk. 38. Lk. 72. 33. Of the question at Caesarea. (XVI, 13) Mk. 23. Lk. 29.

13. Of the paralytic. 35. Of the lunatic. 14. Of Matthew the tax collector. 36. Of those who seek the didrachma. 15. Of the daughter of the ruler of the synagogue. 37. Of those who ask, who is greater. 16. Of the woman suffering from an issue of blood. 38. Of the hundred sheep. 17. Of the two blind men. 39. Of him who owed ten thousand talents. 18. Of the demon-possessed mute. 40. Of the interrogation, whether it is lawful to divorce one's wife. 19. Of the election of the apostles. 20. Of the disciples sent by John. ^D 41. Of the rich man questioning Jesus. 21. Of him who had the withered hand. 42. Of the laborers hired for wages. 22. Of the demon-possessed blind and mute. 43. Of the sons of Zebedee. 23. Of those who seek a sign. 44. Of the two blind men. 24. Of the parables. 45. Of the donkey and the colt. 25. Of Herod the tetrarch, who killed John. 46. Of the blind and the lame. 26. Of the five loaves. 47. Of the fig tree that withered. 27. Of Christ walking on the sea. 48. Of the chief priests and elders questioning the Lord. 28. Of the transgression of God's commandment. 49. Of the parable of the two sons. 29. Of the Phoenician or Canaanite woman. 50. Of the vineyard parable. 30. Of the crowds healed. 51. Of those invited to the wedding. 31. Of the seven loaves. 52. Of those asking for the census. 32. Of the leaven of the Pharisees and Sadducees. 53. Of the Sadducees. 33. Of the question at Caesarea. 54. Of the teacher of the law. 34. Of the Transfiguration of Christ.

^A 54. Of the teacher of the law who questioned Him. (XXII, 34.) Mk. 38. Lk. 38. 55. Of the Lord’s questioning of the Pharisees. (XXII, 41.) Mk. 40. Lk. 73. 56. Of the denunciation of the scribes and Pharisees. (XXIII, 13.) Lk. 43. 57. Of the consummation. (XXIV, 3.) Mk. 42. Lk. 76. 58. Of that day and hour. (XXIV, 36.) Mk. 43. Lk. 76. 59. Of the ten virgins. (XXV, 1.) 60. Of those who received the talents. (XXV, 14.) 61. Of the coming of Christ. (XXV, 31.) 62. Of the woman who anointed the Lord with ointment. (XXVI, 6.) Mk. 44. Lk. 21. Jn. 12. 63. Of the preparation of the Passover. (XXVI, 17.) Mk. 45. Lk. 75. 64. Of the mystical Supper. (XXVI, 26.) Mk. 46. Lk. 76. 65. Of the betrayal of Jesus. (XXVI, 46.) Mk. 47. Lk. 78. 66. Of the denial of Peter. (XXVI, 69.) 67. Of the repentance of Judas. (XXVII, 3.) 68. Of the asking for the body of Jesus. (XXVII, 57.) Mk. 48. Lk. 82. Jn. 19.

EXPLANATION OF THE GOSPEL ACCORDING TO MATTHEW, diligently compiled by Euthymius, mostly from the interpretation of our holy Father John Chrysostom, but also from various other Fathers, with some contributions also from the compiler himself. Amen.

^C It would have been best, initially, for us not to need the help of writings, but to lead such a pure life that our hearts would serve as books, and as these are inscribed with ink, so those would be inscribed by the Spirit. But since we have driven away that grace, let us at least embrace the second remedy, and use letters for what is necessary. For among those who lived under the Old Testament—take, for instance, Noah, Abraham, and his descendants, and Job, and Moses—God did not converse through writings, but by Himself, finding their minds pure. But after the whole nation of the Hebrews fell into the very abyss of wickedness, then there were tablets and writings, and the remembrance provided through them.

^D Similarly, one might see that this same thing happened to those under the New Testament. For God did not deliver anything written to the apostles, but instead of writings, He promised to give them the grace of the Holy Spirit. "He," He says, "will bring everything to your remembrance" (John XIV, 26). And that you may know that this was far better, hear what He says through the prophet: "I will establish a new covenant with you, giving my laws for their understanding and upon their hearts

and "they shall all be taught by God." ^A Paul also, indicating this excellence, said that the law was received not on tablets of stone, but on the fleshy tablets of the heart. But since, as time went on, they suffered shipwreck—some on account of dogmas, others on account of life and conduct—there was need again of a reminder through writings. Reflect, then, how great an evil it is, that we who ought to have lived so purely as to have no need of writings, but instead of books to offer our hearts to the Spirit, have, since we lost that honor, reduced ourselves to this necessity; and that we do not even use the second remedy, but idly and in vain despise the scriptures as if they were lying there for nothing. ^B In order that this may not happen, come then, let us give our attention to what is written, and more diligently examine the power of each part, so that we may unearth the riches of right dogmas as a treasure, and collect examples of holy living.

Why is it, I ask, that although there were twelve apostles, only two of them, Matthew and John, wrote Gospels? For the other two were rather disciples and followers: Mark to Peter, and Luke to Paul. Since they did nothing for the sake of vainglory, but everything according to necessity. For Matthew was requested by those who had believed from among the Jews to leave them in writing the history of the preaching which he had previously taught them by word of mouth; and in the same way, Mark by those who had been instructed by him in Egypt. ^C Luke also sets forth the reason for the writing of his Gospel, apologizing to Theophilus, saying that he wrote this for his certainty. For he says: "That you may know the certainty of the words in which you were instructed." But John, having come upon the Gospels of these men, and seeing that the three had dwelt mostly on the discourse concerning the incarnation of the Savior, and had thereafter left in silence the dogmas concerning His divinity, was moved by Christ to come to the writing of the Gospel. Therefore, he also speaks about them from the very introduction. For this reason, he composed the whole book. ^D And you, wonder how, although they wrote the Gospels neither at the same time, nor in the same place, nor having consulted with one another, yet, as if from one mouth, the four speak, at least in the critical and essential dogmas of the faith, and display great agreement about them; for example, that God became man, and that He was born of a Virgin, and that He performed wondrous works, and that He gave saving precepts, and that He was crucified, and that He was buried, and that He rose again, and that He ascended, and that He is about to judge all men, and that He is the only-begotten Son, and that He is consubstantial and co-powerful and co-equal in honor with the Father, and whatever else is of such a nature. But if in any things not necessary they seem to be discordant,

this very apparent dissonance is the greatest demonstration of the truth and clears them of all suspicion. For if they had agreed in all things, even to the very time, place, and words, no one could have been persuaded that they had not met together and written what they wrote by common agreement. But we speak now of dissonance, not of contradiction; for they were not contrary to one another even in those things which were incidental, but they spoke of them in diverse ways. For in some instances, one says that he worked a miracle at such a time, and another at a different time; likewise, one here, another there; again, one recorded such an address, and another such, concerning which we will speak in their proper places, demonstrably proving that they were not in the least contrary. For it is one thing to speak in a contrary manner, and another to speak in a different manner.

Matthew was the first to write the Gospel which is now in our hands, eight years after the Assumption of Christ into heaven. He wrote it, as we have mentioned, to those who had believed from among the Jews, using the Hebrew language and structure, but it was later translated into our own tongue. ^B Indeed, it is said that John translated this from the Hebrew language into Greek. Mark wrote ten years after the Assumption, having been taught by Peter; Luke after fifteen years; and John, who most especially treats the theology of Christ, in the thirty-second year.

THE GOSPEL ACCORDING TO MATTHEW

The evangelists named their narrative "Gospel" in their titles, which Luke also attests, saying: *Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us* (Luke 1:1). They have called this narrative "Gospel" because it announces good things to men, such as the incarnation of God, the deification of man, the overthrow of demons, the remission of sins, regeneration, adoption, and the inheritance of the kingdom of heaven. ^C But the evangelists are not only these four, but all the apostles together, concerning whom Isaiah spoke before: *How beautiful,* he says, *are the feet of those who preach peace, of those who preach good things!* (Isa. 52:7). But these four are properly called evangelists as having narrated and recorded all things in writing, whereas all the others did this without writing.

Cap. I, vers. 1. *The book of the generation of Jesus Christ.* By "generation" here, John Chrysostom understands the nativity. For the word "generation" ^D is a general term, signifying...

this also. Some, however, say that because Christ was born in a supernatural manner from a Virgin, and thereby transformed the natural birth, the Evangelist also transformed the natural term for birth, calling it a "generation." ^A

The name Jesus is Hebrew; it signifies "Saviour." For, he says, "He Himself shall save His people from their sins." But lest you be led into error by the homonymy when you hear "Jesus"—for there was another Jesus, the son of Nave—he did not say only "Jesus," but "Jesus Christ," distinguishing the latter from the former. But one might ask, since this book does not contain only the nativity of Jesus Christ, but his entire economy and way of life, how is it entitled such? We resolve the difficulty by saying that the head of his entire economy and way of life, and the beginning and root of our salvation, was his nativity. ^B For this is full of astonishment and awe, and is beyond all hope and expectation: that God should become man. This having come to pass, all things that followed ensued in sequence and by logical order. Thus, from this more principal part, he called the whole book the "book of generation." In this way also Moses named his first book the "book of Genesis," that is, the "creation of heaven and earth," although he discussed therein not only heaven and earth, but all created things, too.

[H] ^C Since Christ was born both supernaturally, as without seed and from a Virgin, and naturally, as from a woman and nourished by breasts, he said "of the generation" above, hinting at what was supernatural; while below he says, "the nativity of Jesus Christ was in this wise," clearly indicating what was natural. Others have said that the "generation of Jesus" refers to his descent into the world: how, namely, he was made or born.

*Son of David, son of Abraham.* He called Christ the son of David, but David the son of Abraham, raising the minds of his hearers to the memory of the promises. For God had long ago promised both to Abraham and to David that He would raise up the Christ from their seed. ^D Since the hearers were Jews, as we have said before, they were acquainted with these promises. He placed David first because he was on everyone's lips, as a great prophet and most glorious king, and one who had not died very long before. Abraham, while he was famous as a patriarch, had died many ages ago and was not held in such memory. For although God made the promise to both, the one, being older, was passed over in silence, while this one, being more recent, was celebrated by all...

^A in the mouths of everyone; for which reason they even said: "Does not the Christ come from the seed of David, and from the village of Bethlehem, where David was?" And no one called him the son of Abraham, but all called him the son of David. Thus, therefore, beginning from that which was more familiar, he ascended to that which was more ancient.

But Matthew indeed, when writing to those who were of the circumcision, did not carry the genealogy back further than Abraham, but beginning from him, he descended as far as Christ himself, showing only that he was born from the seed of Abraham and David, according to the promises made to them. For nothing refreshed those who had believed out of the Jews so much as to learn that the Christ was from the seed of Abraham and David, inasmuch as they had always expected him from that source. Luke, however, as if speaking through the medium of Theophilus to all the faithful in common, transmits a complete generation: beginning rather from below, from Christ himself, and ascending as far as Adam, ^B in order to show by how many generations the new Adam was separated from the old, and over how many generations sin had reigned. Therefore, the difference in the matters demonstrated created a difference in the demonstrations. For Matthew, having necessarily made mention of Abraham, deservedly descends from him to the Christ whose genealogy is being described. But Luke, who was not led into such a necessity of making mention of Abraham, necessarily beginning from Christ, diligently inquired into what was customary among the Hebrews, and wove the genealogy according to what he had inquired.

VERS. 2. Abraham — his brothers. It was the custom to weave genealogies through the males; for the man sheds the seed, and this is the beginning and the root of the offspring, and the head of the woman, as the Apostle says: but the woman, warming, nourishing, and coagulating the seed, was given as a helper ^C to the man. Now he placed Judah before the other sons of Jacob, although he was not the firstborn, because the Christ was to descend from his tribe. And since in a series of generations one successor is always placed for each, it must be diligently observed when more successors are placed; for the addition of many is not in vain, but the cause is immediately recognized. For he made mention of the brothers of Judah here: because the Israelite people was one, referenced to twelve roots, which are the twelve sons of Jacob; and these also seem to be called progenitors of Christ, as being the tribal leaders of the Israelite race ^D, from which the Christ was born.

COMMENTARY ON MATTHEW - CHAPTER I.

^A [Abraham is interpreted as father of nations; Isaac, however, as joy, laughter.] Verse 3. *Judas-e Thamar.* Zara is "rising" or "east"; Phares, "separation" or "dissection." Hence also the Pharisees, because they separate themselves from the custom of the multitude.

Judas was the fourth of the sons of Jacob. He took a wife for his firstborn son; and when he died without children, he joined her to the second; and when this one died in the same way, he promised to join the third to her as well. Fearing, however, that he too might die immediately, he postponed the marriage. The woman, however, strongly desiring to receive offspring from the lineage of Abraham, as it was famous and renowned, when she saw that her father-in-law, Judas, was delaying the promised union, deceived him by this scheme. For, having put on the habit of a harlot and covered herself, she sat before the gates of the city. Judas, seeing her and not recognizing her, went in unto her as if to a harlot, and having lain with her, made her pregnant with twin children. When the birth pangs arrived, since she was about to give birth to Phares and Zara, Zara was the first to put forth his hand; then the midwife, seeing this, and wishing to make the firstborn known, bound the hand that had been put forth with scarlet thread. But when it was bound, the child drew it back; and once it was retracted, Phares came forth, and then Zara. And this is the history of what took place. ^B Now, the evangelist was only going to receive Phares into the genealogy, as it was through him that the lineage proceeded to David; but now he has placed Zara along with him, as a type of the Christian people, since Phares was a type of the Hebrew. For just as Zara, having first put forth his hand, withdrew it, and then, after Phares had emerged, he himself came out completely, so too a portion of the evangelical life appeared in the times of Abraham; but when it was withdrawn, the legal (order) came, and after this the evangelical shone forth completely. You see that it was not in vain that Zara was included. ^C It remains, then, to show that he did not mention Thamar, nor the other three women after her, without reason. But since Thamar was unlawfully married, as having been joined to her father-in-law, and Raab was a harlot, and Ruth was a foreigner, and the wife of Uriah, Bersabee, was an adulteress, as the histories concerning them teach: he brought such women into the midst to show that Christ was not ashamed to be descended from such progenitors, of whom one was born from an unlawful marriage, another from a harlot, another from a foreign mother, and another from an adulteress. For the iniquity of one's progenitors does no harm to a virtuous person. For everyone is judged by his own deeds, and ^D not by those of others.

^A For this reason also Christ came, not to flee from our reproaches, but to receive them and to abolish them through his own virtues. For he arrived as a physician, not as a judge. This, then, is the first cause. ^B But the second is this: since the Jews, having no care for the virtue which concerns the soul, boasted greatly of their progenitors, carrying the nobility of those people up and down, He suppresses their swelling pride, showing that even they were born from unlawful marriages. For immediately their patriarch and namesake, Judah, begat their progenitor Phares and Zara from her who had been coupled with him in a wicked fashion. And that famous David, too, begat Solomon from an adulteress. It remains, therefore, that boasting about progenitors is vain. I think, however, that it was for this reason above all that He also made mention of the brothers of Judah. For four of them were born to Jacob from handmaids, and yet the difference in their lineage harmed none of them; for all were alike patriarchs and heads of tribes. The third cause is that those women were a figure of the Church, which has been gathered from the gentiles. For just as the aforementioned men took those women, who were subject to various sins, so also Christ joined human nature to himself, fallen as it was into various sins. And just as he did not deem the lineage of such women unworthy, so neither did he deem the betrothal of the Church to himself unworthy. At the same time, we are also taught by such things not to be ashamed of the sins of our progenitors, but of our own, nor to glory in forebears, but to take care of our own virtue; nor to despise excellent men joined in such marriages on account of such unions; nor to repel those who approach the faith from various iniquities.

Vers. 11. Babylonica.

and he reigned for only three months. For he was cast out by Pharaoh, king of Egypt, and went down as a captive into Egypt.

It remains, therefore, that there was another Jechonias, the son of Joakim 16, whose brothers no book has recorded. It is probable, however, that after the Egyptians were routed by Nabuchodonosor, king of Babylon, Jechonias also was carried away to Babylon, and in that city begot Salathiel. Josias, he says, begot Jechonias and his brothers in the Babylonian transmigration. And indeed, Josias had begotten these before the transmigration of the Jews to Babylon. It remains, therefore, that "in the transmigration" be taken as meaning "about the time of the transmigration." He also makes mention of his brothers, because they too all reigned in their turn, and they too were all carried away as captives to Babylon by Nabuchodonosor.

^B † Why, moreover, in this middle section did he omit three kings—namely, the son of Joram, Ochosias, and the son of Ochosias, Joas, and the son of Joas 19, Amasias? For Amasias begot Azarias, whom the second book of Paralipomenon named Ozias; for he was binominal. How then does Matthew say that Joram begot Ozias? But that Joram begot Ozias as his descendant 20, is clear; but for what reason the three kings were passed over, as has been said, no one 21 has yet explained even to this day. For the account is very difficult for those of our generations, since not even those before us have solved 22 the question. ^C

Vers. 12. "And after—" Vers. 16. "Who is called Christ." Coming to Joseph, he did not end the account at this point, but added, *the husband of Mary*, teaching us that it was on her account that he composed the genealogy. For since it was not the custom for the genealogies of women to be recorded, he strove both to preserve the custom and in another way to demonstrate that Christ was descended from the lineage of Abraham and David. Therefore, having recorded the genealogy of the bridegroom of the Mother of God, he demonstrated through him what he intended. For since Joseph was shown to be of their lineage, it is manifest that the Theotokos also was descended from it. ^D For it was not permitted to take a bride from elsewhere, but only from one’s own tribe and the same clan, or kinship. And he called Joseph her husband, as being her betrothed. For he also continued to call her his wife

^A that is to say, his espoused. For it was the custom that they should be called so even before they were joined together.

Verse 17. *Omnes igitur* — fourteen. He divided all the generations into three parts, and rightly so. For there were three modes of government for them. Indeed, from Abraham, after Moses and Joshua the son of Nun, they were governed by judges; from David unto the Babylonian transmigration, by kings; from the Babylonian transmigration unto Christ, they were governed by high priests. But when Christ came, the true Judge, King, and High Priest, those described forms of government ceased. It is reasonable, however, to inquire how, in the third part, where he sets down only twelve persons, he says there are fourteen generations. It is, clearly, because he placed the time of the transmigration itself in the order of the generation, and likewise Christ himself, as the great Chrysostom has taught.

Verse 18. *Jesu Christi autem* — so it was. ^B *So*, as he is about to speak, that is, it is reserved.

Verse 18. *Cum esset desponsata* — of the Holy Spirit. *Before they came together* for intercourse. But he did not say, "before she came to his house." For she was already within. ^C For it was the custom for many to keep their betrotheds in their own houses for the sake of security. *Reperta est* (was found), that is, appeared; he says "was found" on account of the unexpected outcome. And that no one might be troubled by the fact that he said "she was found to be pregnant," if one were to hear only that, he therefore wove the discourse together, adding, *of the Holy Spirit*.

And for what reason did she not become pregnant before she was betrothed? So that she might not be put to death, being suspected of having been corrupted. For whom could she have persuaded that she had not had intercourse with a man? For this reason, therefore, after the betrothal, and when she was already in the house of her husband, she becomes pregnant, so that it might be considered that she conceived from him, and thus she might escape the danger, and that she might have this one as a provider of necessities and a guardian, especially at the time when it was necessary to flee into Egypt.

But you, do not ask how she conceived; nor inquire curiously how the embryo was formed. For neither did the evangelist teach this, nor the angel before him, ^D who brought the good news of the conception to the Theotokos. For they themselves were ignorant of this, because it is incomprehensible to all and known only to the blessed Trinity. Only know this: that the Son was incarnate according to the will of the Father, with the cooperation also of the Holy Spirit.

Verse 19. *Joseph* — to dismiss her. He is called "just," in one sense, who hates avarice; but he is also called so generally, who cultivates virtue, just as here Joseph, being just...

^A and being testified to as such, both by his other virtues and by his meekness and goodness. "To make an example of" was said of when a man brought his suspected wife before the tribunal and accused her, and thus openly dismissed her from his house; which Joseph, not wishing to do, desired to dismiss her privately, so that he himself might remain free from guilt under the law—which ordered the dismissal of those pregnant from elsewhere—and [that] he might keep her safe from harm, not having made public what had occurred.

— *These things* — *appeared to him.* Behold the excellence of his meekness! For not only did he not speak of the matter to another, but not even to her who was under suspicion, but he only pondered within himself to dismiss her privately. And why did the angel not tell Joseph about the seedless conception before the Virgin's womb was swollen? Because he would have been likely to disbelieve, due to the paradox. Therefore, when the thing was already apparent, he explains it and persuades him easily. And why did the Virgin not announce it to Joseph, having been taught these things beforehand by Gabriel? Because she knew that she would not be believed, but rather that she would provoke [Joseph to vengeance] as one attempting to conceal her wrongdoing. And why did the angel not also announce the conception from the Holy Spirit to the Virgin after the swelling of the womb? Because, had she not known this beforehand, she would have been in fear and perturbation, and [might] even have come to the noose, well knowing that she would never persuade anyone, saying that she had not consorted with a man. For this reason, the angel speaks to the Virgin before the conception, but to Joseph at the time of the birth pangs. ^B

And Matthew wrote about the angel who appeared to Joseph, but Luke about Him who announced the divine conception to the Virgin. For both things happened. And why does the angel appear to him in a dream, and not openly, as with the Virgin? Because the Virgin needed a manifest vision, due to the novelty of the thing being signified; but Joseph, seeing the swelling of the womb, yet knowing the purity and innocence of the life of the Virgin, was destined to believe more easily in another way, as one who well knew how to discern dreams; therefore, he sees the angel in a dream. ^C

— *Saying* — *thy wife.* He called him "son of David," leading his mind back to David, from whom the Jews expected Christ to come. But by saying, "Fear not," he revealed to him the mystery of his own heart. For he was afraid to keep the Theotokos, lest he offend God by keeping an adulteress contrary to the law. And what is "to take"? To keep within at his side, to take again. For already in his mind she was separated from him. "To take," however, not for marriage, but for safekeeping. And he said "thy wife," even from this assuring him that she had not known a man. ^D

— *For that* — *which is of the Holy Spirit.* That which is in

^A been formed within her, He said, that we might learn that He was not formed little by little, in the manner of seed, but immediately, as far as formation goes, He was perfectly fashioned. Observe, moreover, how He first reminded him of the expectation of David, then revealed to him the hidden fear of his heart and what he had determined to do; afterwards He taught him that his betrothed was pure; and only then introduced the main point, that it is of the Holy Spirit, so that in this way it might be readily accepted. ^B [That which is of someone is either by way of generation, according to the text: "I came forth from God"; or by way of creation, according to the text: "One God, the Father, from whom are all things"; or by way of nature, as an effect from an agent. Therefore, that which was generated in the Virgin is not by way of generation from the Holy Spirit, because that which is born is flesh, nor by way of nature, because the Spirit is incorporeal. It remains, therefore, that it is from Him, as His work and creature.]

*She shall bring forth* — *from their sins.* You shall call him Jesus, as a father by law, even if not by nature, and you shall demonstrate the marks of a father toward him, even if that which is born is not your offspring. For this reason, I brought the name itself from above, but you shall impose it upon him. Since the name Jesus signifies Savior, He shows that he will rightly be so called. For he himself, He says, will save his people, not from perceptible wars, but from what was far greater, from their sins, which no man has ever done. So that it is manifest from this also ^C that He who is being born is God. He calls them "his people," according to the immediate understanding, the Jews, from whom He sprang; but according to the deeper understanding, all those who would believe in Him and claim Him as their King.

*Now this* — *the prophet.* The angel adds this too. And this whole matter, this great event, I mean the fact that the Virgin was made pregnant by the Holy Spirit. Then He adduces the testimony, spoken indeed through the prophet Isaiah, not being his own, however, but God's; ^D for it is said, He says, by the Lord through the prophet.

*Saying* — *shall be with child.* Here the Jews act maliciously, putting forward certain translators who wrote: "Behold, the young woman." To whom we answer that the Seventy occupy a position of much greater trustworthiness than all the other interpreters, not only because of their number and their agreement, but also because of the time. For they translated a hundred or more years before the coming of Christ, and are thus free from all suspicion; but those who wrote, "Behold, the young woman," translated after the incarnation of Christ, being prompted rather by hatred, as

^A Hebrews, obscured the truth. Furthermore, Scripture uses the name "young woman" for "virgin." For in speaking of a maiden who has suffered violence, it says: if the young woman, that is, the virgin, cries out. But if, according to them, the "young woman" is a married woman, what novelty is there in a married woman conceiving and bearing a child? For the prophet first said: "The Lord himself will give you a sign," and then added: "Behold, the virgin shall be with child." A sign is something that is supernatural, not something that is natural.

"And she shall bear—God with us." They shall call: who? Why, those who believe in Him. And yet, no one called Him Emmanuel. Not in name, indeed, but in reality, all did. For those who believed that the One conversing with them was God, by the very fact that they believed this, confessed that God was with us, that is, that He was associating with us as a human being. This is what Emmanuel means. It is also the custom, and frequently so, for prophets to name vocations after future actions. For indeed, in other places, the prophet is commanded to call this child: "Make haste to plunder, speed to take spoil"—not as though he were so named in name, but because he would immediately put the devil to flight and plunder those whom he held captive, and take spoil, that is, snatch away the vessels that had received his wickedness—I mean tax collectors, prostitutes, robbers, and those from the nations; and we shall find many such things.

^B "Having awakened—his wife." Why did he believe the dream so easily in a matter of such importance? Because the angel who appeared to him revealed the thought of his own heart. He understood, then, that the one who appeared came from God. For God alone knows the thoughts of hearts. And since he also reminded him of the prophecy of Isaiah, he was confirmed to an even greater degree in his assurance.

"And knew her not—firstborn." The word "until" is placed here, not so that you might suspect that he knew her afterward, but because the Jews were babbling that Christ was born of fornication, the evangelist, standing against their blasphemous suspicion, provided full assurance only for the time preceding the birth, ^C but left the time afterward for you to infer. For how would he have even attempted, or even thought of knowing her, who had conceived of the Holy Spirit and had become such a vessel? Here, "knowledge" is used euphemistically for the union of the flesh. Moreover, it is an idiom of Scripture to use the word "until" without it determining a fixed time. As in the case of the ark: "And the raven did not return until the land was dried up"—for it did not return even after that. And again: "Sit at my right hand, until I make your enemies the footstool of your feet."

...of your enemies, until I place your enemies as a footstool for your feet. ^A Yet even after the subjection of his enemies, he sits at his right hand just the same. And many similar things are stated in many places. But He calls him "Firstborn" now, not the first among brothers, but the first and only. For there is also a sort of meaning such as this in the significations of "firstborn." For as it is written: "I am God, the first, and after me there is no other."

^A In Holy Scripture four things are set out as the meanings of this name, "firstborn." For it signifies the first to be born among brothers, as Reuben is called the firstborn among the sons of Jacob. Furthermore, it also signifies the first and only one born, as in the present passage. In addition to these, it also signifies the preeminent and honorable: as it is written, "And the Church of the firstborn who are enrolled in heaven." Above all, ^B it also signifies the one who simply existed before, as it is written: "Firstborn of all creation," that is, existing before all creation.

Verse 25. And he called his name Jesus. Joseph called him so, just as he had been instructed by the angel.

Chapter I. Concerning the Magi.

^B Chapter II, Verse 1. Now when Jesus was born—Jerusalem. Why does he state the place, and the time, and the rank of Herod? The place indeed, so that he may show that the prophecy of Micah has been fulfilled, who said: "And you, Bethlehem, land of Judah, are by no means the least among the princes of Judah; for from you shall come forth a leader who will shepherd my people Israel." The time, so that he might similarly teach that the prophecy of Jacob was also fulfilled, who said: "A ruler who holds power shall not fail from Judah, nor a leader from his loins, until he comes for whom it is reserved." For when the birth of Christ was imminent, the ruler holding power from Judah failed, and from then on Herod the Idumean, a foreigner, began to rule. ^C He also set forth the rank of Herod, because there was also another Herod, the tetrarch, who killed the Forerunner.

Now these Magi were Persians. For the Persians, more than all other nations, practiced magic. Consider also how, from the very beginning, the door of faith is opened to the Gentiles to the confusion of the Jews. For since the Jews, having the prophets who foretold the advent of Christ, paid little attention, it was ordained that the Barbarians should come—these very Magi—and from a distant region, in order that they might teach them that which they did not care to learn from their own prophets, so that, if they should wish to contend further, they might have no answer to give. For what indeed would they be able to say, when ^D Magi, having seen...

a single star, believed, while they themselves were not willing to believe even such great prophets?

Vers. 2. Dicentes, to adore him.

But against those who put forward this star in defense of genethlialogy (horoscope reading), it must be said that this was not by nature a star, but only in appearance a star, and in truth some divine power transformed into this form. And this is evident from many things. First, from its path. ^D For while every star travels from the east to the west, this one alone was carried from the north to the south: for such was the position the land of Palestine held if you compare it to Persia. Second, from its brightness; for since no star appears in the daytime, on account of the excess of the sun's light, the sun could not hide this one alone, which appeared even by day. Third, from the fact that it appeared and hid itself according to the need. For it appeared leading them as far as the region of Palestine; but after they had stepped into Jerusalem, it hid itself; then again to those departing from Jerusalem

^A it appeared, and went before them as they walked, and waited for them as they stood, adapting its own movement to their need. Fourthly, from the fact that it proceeded close to the earth; for it would not have pointed out the [(55)] cave, if it had been carried on high similarly to the other stars. This one, however, came and stood above where the young child was.

Vers. 3. *But when he had heard*—*with him*. Herod was indeed justly troubled, fearing for his own kingdom and that of his children. But wherefore was the whole city, which is called Jerusalem, troubled? And yet it ought rather to have rejoiced, because a King had been born to them, whom the prophets had long since announced as the Savior and Redeemer of Israel, and to have boasted as being kinsmen, because from the very swaddling clothes it drew the Persians to its ^B adoration. But envy blinded them, and having heard, they were at once troubled, as if afraid lest they should obtain salvation. But the Persians, although they were foreigners, not only did not envy the One born, but even came for His sake from the ends of the world as far as Bethlehem. The Jews, however, although they were kinsmen, even envied His glory, lest He should prove to be great; and since they had Bethlehem close by, they were so envious and slothful that they did not go to it [(c)].

Vers. 4. *And having gathered together*—*Christ should be born*. And yet the Magi did not say that they were seeking Christ. Why then does Herod inquire about Christ? Because he had long since heard that Christ, the King of Israel, was about to be born, and having immediately heard that a king had been born in Judea, and that a star had ^C declared this to the Persians, he understood that this was He who was called Christ; and he calls together the chief priests and the scribes, as having the prophetic books and utterances [(37)] at their command, and inquires where Christ is to be born, that is, in what place of the earth He is to be found being born. They both indicate the place and cite the prophet as a witness. Now it is necessary to know that Daniel wrote more clearly than the other prophets that Christ is [(38)] God by name.

Vers. 5. *But they*—*Vers. 6. Israel*. The prophecy is that of Micah, as we have declared above; but the chief priests and scribes report it in summary. See, therefore, what things God proclaimed ^D through the prophet in praise of Bethlehem, saying, "Even if you appear contemptible to the sight, yet according to that which is conceived in the mind, you are not the least among the princes of the tribe of Judah." For each tribe had different princes in its own cities. And truly it became most renowned after the birth of the Savior.

^A For daily, people come from the ends of the earth to see this place and to worship where Christ was born. Then he sets forth the cause of its glory, saying: "For out of you shall come forth," that is, shall sprout, "a ruler." He called the king a "ruler" and a "shepherd." For Christ was indeed King, both as God—"My kingdom," He says, "is not of this world"—and as man. For He performed the works of a king: legislating for His subjects, guiding them, caring for them, and dying for them, which are the things that most characterize a true king. For the diadem, the purple, and such things are more signs of vanity and arrogance.

And how does he call Him the shepherd of Israel, since He shepherded the entire world? Why? So that the Jews might not be scandalized, as if they possessed nothing more than others, but rather that they might have an occasion for a closer relationship, since He sprouted from them and was born among them. But if someone should say: "And why did He not shepherd them? For these are Israel." He shall hear that He has indeed done this as well. For as many of them as believed, He did shepherd. Furthermore, "Israel" is everyone who knows God; for Israel is interpreted as "seeing God." For Paul says that not all who are from Israel are Israel. If He did not shepherd all the Hebrews, the fault lies with them, for they did not wish to be shepherded by Him. For He said: "I was not sent except to the lost sheep of the house of Israel." And the Evangelist John says: "He came unto His own, and His own received Him not."

^B Here, too, the Jews act maliciously, saying that the prophecy refers to Zorobabel. To whom we answer that, in fact, Zorobabel was not born in Bethlehem, but in Babylon. You, however, should marvel at the economy of God: how He arranged for the Jews to be taught by the Magi that a star had proclaimed Him, and for the Magi to be taught by the Jews that the prophets had foretold Him.

^C Vers. 7. *Then Herod—stella* [the star]. Why did he call them secretly? Because he suspected the Jews, as being kinsmen of Christ, and he did not want them to hear what he intended to ask and command, lest, realizing that he was plotting against Him, they might shelter Him as their own king. He "inquired-carefully" (ἠκρίβωσε), that is, he learned precisely. And he inquired carefully about the time of the star, when it appeared to them, in order to calculate from this the time of Christ's birth. For he surmised that when this appeared, at that very time Christ was undoubtedly born. ^D

^A Vers. 8. *And having sent them—that I too may come and worship him.* Observe the guile of Herod and expose his folly. For if he truly intended to worship him, why did he command this secretly? But if he desired to destroy him, how did he fail to understand that by commanding it secretly he was casting them into the suspicion of treachery? First, he inquired diligently about the star, and then he gave the command, so that if they did not report to him about whom he gave the command, he might be able by the time of the star to hunt down the one being plotted against. But, O adversary of God, I would say to him, how do you attempt to slay the unslayable? How have you not understood that since the prophets long ago announced him, and the star signified him, and the Magi hasten to worship him, it is altogether impossible for you to prevail over him?

Vers. 9. *When they heard—the child was.* Since they had learned the place, for what reason did the star appear to them again? In order to point out the child. For how else could they have recognized him as born in a hut, and not having a splendid bed? For this reason, then, it came and stood over the place where the child was, demonstrating that the thing born was divine.

Vers. 10. *And having seen the star—exceedingly.* They rejoiced, as having found the most truthful guide. For they were now fully persuaded that they would also find what they were seeking.

Vers. 11. *And having entered—his mother.* He calls the hut a house here, which Luke termed a "lodging-place." ^C For it was a house, because it was inhabited in one way or another, but it was a lodging-place as an inn for those entering. For we call both a tent and a dwelling-place a lodging-place. For when all who descended from David had flocked into his city, Bethlehem, because of the census which Caesar had ordered to be made, as Luke has written, those with the Virgin did not find a house free for lodging; therefore, they turned aside into a certain hut in which there was a manger for beasts of burden. Immediately, however, the Virgin gave birth to Christ, and because there was no other place in the lodging-place, having wrapped the infant in swaddling clothes, she laid him in the manger, according to Luke.

Then, as Chrysostom says, she took him up ^D and had him upon her knees when the Magi entered. For she did not suffer the pangs of labor after the manner of other mothers, because she had not given birth by way of a man.

Vers. 11. *And having fallen down—myrrh.* And how were they persuaded that this is he, seeing nothing great around him, but a hut, and a needy mother, and the little child wrapped in swaddling clothes in a lowly fashion? How? First, indeed, from the star that stood over him, and then also some divine

^A illumination convinced their souls. And this is evident from the gifts they offered. For gold is a symbol of royalty; since subjects pay tribute in gold to kings. Frankincense is a symbol of divinity, for frankincense was burned to God. Myrrh is a symbol of mortality; for with this the ancients used to anoint the dead, so that they might not decay or give off an odor. By those gifts, therefore, which they brought, they showed that this child who appeared was both King and God, and that he would die, as a man, for the sake of men.

It is possible to speak also in another way, namely that since the kings of Babylon formerly besieged Jerusalem, ^B and plundered the divine treasures, and caused the sacrifices to cease, and slaughtered the people; and since the kingdom of Babylon, together with its wealth, had passed to the Persians: therefore the Persians, having become the successors of the Babylonians, bring to the Lord of the temple—which had been treated with contumely at that time—gold, in place of the plundered gold treasures; frankincense, in place of the sacrifices; and myrrh, on behalf of those who were slaughtered.

You, likewise, know that just as the Magi would not have seen Christ if they had not departed far from their own land, so neither will you be able to see Him, if you do not depart far from earthly affections. ^C Leave behind, you too, the king who is laying snares, and the city that is in turmoil—I mean the ruler of this world who is lying in wait—and the noisy business of the city, and hasten to Christ. Even if you are a curious Magian or a simple shepherd, nothing will prevent you from this, provided that, having rendered yourself worthy of such a vision, you come to worship Him, and not to dishonor Him. For indeed, he who receives Christ unworthily dishonors Him. Therefore, offer to Him, instead of gold, the splendor of pure deeds and honorable words; instead of frankincense, prayer: for it says, “Let my prayer be directed as incense in thy sight” (Ps. CXLI, 2). Instead of myrrh, the mortification of the passions, which best preserves the substance of the soul and fills it with sweet savor.

Consider also, that when the Magi were entering Jerusalem ^D and speaking about the star, the whole city was immediately troubled, and the prophet was brought into their midst, and the place of the birth was revealed. And other things also took place: those concerning the shepherds living in the fields, those concerning the angels praising God, those concerning Simeon and Anna, which Luke wrote. Now all these things were accomplished so that, as we have said before, the Jews might not be able to say thereafter that they did not know when He was born. For, indeed, as Chrysostom says, until the completion of the days of the Purification—that is, for forty days—the child remained in Bethlehem; so that if

^A they had not voluntarily turned a deaf ear and closed their eyes to what was said or seen, they would surely have entered Bethlehem and seen Him. But now the Persians came from the ends of the earth to Bethlehem, while the Hebrews, who lived right by Bethlehem, did not wish to enter it, nor even to see the things that were being noised abroad by those who had seen them. For even the shepherds told everyone they met what they had seen, as Luke has said. Yet the Persians, having seen Christ before the people of the Hebrews, signified, as if by a sign, that the Gentiles would recognize Him before the people of the Hebrews. This is what Paul also said to the Jews: "It was necessary that the word of God should be spoken first unto you; but seeing ye judge yourselves unworthy, lo, we turn to the Gentiles."

Vers. 12. *And being warned of God* ^B *— into their own country.* Before they saw the child, a star provided them with guidance; but after they had seen Him, an angel now speaks to them as to those who had been sanctified. "Being warned of God," he says, that is, having received a divine admonition. And they returned, believing more readily as the faithful, to their own country, being about to become teachers there of what had come to pass. And they did not return to Herod, so that he might understand in vain that he was plotting, and might desist from his undertaking.

Vers. 13. *And when they were departed — Egypt.* When the forty days of the purification were completed, as Luke says, they brought Jesus to Jerusalem, to present Him to the Lord, ^C as it is written in the law of the Lord. And when they had performed all things [according to the law of the Lord, they returned into Galilee], to their own city, Nazareth. And immediately thereafter, an angel appears to Joseph in a dream, bidding them flee into Egypt. Therefore, the things which Matthew, being a lover of brevity, passed over, these things Luke, as one diligent, recorded.

But why did Christ not remain in Nazareth, so that He could not be killed? Because, if this had happened, some would have strongly asserted that He had taken on humanity only in appearance, not being subject to human affections. But Herod killed only those children who were in Bethlehem and in its borders, not those in Nazareth. ^D But God foresaw that if He remained in Nazareth, He would be denounced to Herod; therefore, He commanded them to flee even from there. He is sent into Egypt, on one hand because of the cause which the Evangelist stated, "That it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt have I called my Son"; and on the other hand, because Babylon and Egypt were more than any other land of the inhabited world—

^A inflamed with the fire of impiety, from the former He drew the Magi, and into the latter He entered, desiring to lead both to the right way. Hence He also teaches us that it is fitting for the faithful to expect temptations immediately from the very start. For see how He Himself is sought by snares from the cradle, and goes into exile: the mother flees, and Joseph too. Even the Magi departed secretly in the manner of refugees. And all the just have suffered (49) countless temptations, so that when you also occupy yourself with a spiritual matter and fall into temptations, you may have an example, and not be distressed, but recognize that temptations fall to the lot of good works, with the devil indeed raising them as an obstacle, but God ordaining them for the testing of those who love Him.

And behold a paradox: Palestine plots against Him, but Egypt saves the fugitive; so that you may learn that God has joined pleasant things with laborious ones, and that on both sides the life of the saints is tested, which is truly what happened here also. First, there was suspicion regarding the Virgin; then, after the birth, joy. Again, flight into Egypt, then a recall from thence; again, fear on account of Archelaus; then rest in Nazareth. For the time for performing miracles was not yet. For if He had shown forth wonders from His earliest age, He would not have been believed to be a human being, as we have said before. For this reason there was a nine-month pregnancy, and birth, and nursing with milk, and the rest, so that through all things His incarnation might be readily accepted. And the angel no longer calls the Virgin the wife of Joseph, but the mother of the child. For the suspicion was already resolved, and Joseph was convinced by then that the birth was divine. And in saying, "Flee into Egypt," He did not promise to be their companion on the journey, hinting that they had a great companion of the way, namely the child, who, even when exiled into Egypt, gave the Egyptians an occasion for acquaintance. For later, all of these, having received the preaching of the Gospel, boasted greatly and rejoiced in spirit because they had received the Lord who was fleeing.

"And be thou there to destroy him." "Be thou," that is, "dwell, reside." ^D When Joseph heard these things, he was not scandalized. For he understood that, since angels are ministers to the things concerning the child, all things are done by divine dispensation, and it is not right to be inquisitive, nor to contradict, but to yield obediently to whatever God may command.

"He indeed — My Son." That statement, "Out of Egypt have I called my Son," the Jews say was spoken concerning their own recall. To whom (51) we say,

we say, ^A that this also is a rule of prophecy: that many things are frequently spoken concerning some, and fulfilled in others. As was said concerning Simeon and Levi: "I will divide them in Jacob, and scatter them in Israel" (Gen. XLIX, 7); for indeed it came to pass in their descendants. And that which was said to Jacob, "Be lord of thy brethren, and let thy father's sons bow down to thee" (Gen. XXVII, 29), was not fulfilled in his own person; for how could it be, he being afraid and trembling and bowing down a myriad times before his brother Esau? But it was fulfilled in his descendants. Even the curse of Noah against Chanaan was fulfilled in his descendants. So then, we say here as well. For who is more truly the Son of God: he who worshipped the calf, and was initiated into Beelphegor, and sacrificed his own sons and daughters to demons, or He who is by nature the Son, and equal in honor with Him who begat Him?

^B † This indeed is said concerning this very Israel, as Nyssenus asserts; but in many copies, it is not found, having been rejected by the Jews after the Gospel was published.

CAP. II. Of the slaughtered children.

Vers. 16. *Then Herod* — extremely. Then, when? After, namely, those who had the care of Jesus fled into Egypt. For until that time Herod was occupied with other cares—his own wife and sons having plotted treachery against him—and thus he had forgotten the Magi. But this happened by divine Providence, so that the Child might be preserved in Egypt. The Magi, therefore, being obedient to the angel, departed; but he supposed that he had been mocked, because they had not reported back, ^C as they had promised. Yet he ought not to have been angered, but rather to have feared and perceived that he was striving in vain. For he had heard before, on the one hand, from the Magi, that a star had signified that He was born; and, on the other, from the chief priests and scribes, that the prophets had foretold concerning Him. Yet he was especially raging, so that his malice and folly might be shown to the end.

*And from the Magi.* From this, some have dared to say that Christ was two years old when He was worshipped by the Magi, and that the star appeared at the time of His birth, ^D and two years were consumed in the journey of the Magi. But Chrysostom imposes silence on those who assert these things. For how would it be probable that they spent two years on the journey, even if they had traveled through foreign nations and lands? And for what reason would those who had the care of Christ have been about to stay in Bethlehem for two years after the census, for the sake of which they had come there? But he says that the star had appeared as much time beforehand as they were able

^A to arrive and be present immediately upon the birth of Christ. For this reason the star anticipated the time, so that by arriving they might find Him in swaddling clothes. For this was the marvelous thing. Thus it is uncertain whether these saw Christ before the shepherds, or the shepherds before them: for whichever you say, you will speak safely.

If Herod orders the children from two years old and under to be put to death, ^B do not marvel. For he suspected that the star had not appeared to the Magi immediately, but that perhaps the child had been born before its appearance. Therefore, for the sake of security, he anticipated the time and extended the slaughter even to the borders of Bethlehem, so that he might enclose the prey from every side, and along with the multitude of the slain, destroy Christ as well. He puts to death those who were two years old, that he might have a latitude of time, as we have already said; but he slays those who were of a lower age, according to the time he had ascertained from the Magi. ^C Thus, he observed the time which he had learned from the Magi, and he himself added another latitude. It remains, therefore, that you understand the words "according to the time which he had ascertained from the Magi" not as included in what is said, "from two years old," but joined to what follows. For one must place a punctuation mark after "from two years old," then read the whole that follows together. For if, as they say, he had learned that the two-year period was fulfilled, he would not have destroyed those who were under that age.

Certain people raise the objection: why, when Christ had taken flight, did He not have concern ^D for the children who were slaughtered in His stead? To whom we say that there are many who act unjustly, but no one who suffers unjustly. For everyone who seems to suffer unjustly either suffers for the sake of the remission of their own past sins, and thus endures evil, yet not unjustly, but rather is even benefited; or [he suffers] for the sake of a reason for crowns, and likewise is benefited, receiving eternal rest as a return for temporary hardship. And he who inflicts the injury does an injury; but he who suffers the evil is not injured. Since, therefore, these children were not slain for the remission of their own sins, it is manifest that they suffered for the sake of an opportunity for crowns, and were not injured. Perhaps, moreover, these children were not going to be virtuous. For if God sustains in life those who sin, awaiting their conversion, it is much more to be believed that He would not have deprived of life those who were going to be great in virtue. And not long after, the child-slayer Herod paid the penalty for such a murderous deed, ending his life by a bitter death, as Josephus records.

"Then was fulfilled"—"exist no more." When he says: "Then was fulfilled that which was spoken," he signifies that this was done by the providence of God, and foretold through the Prophet, and permitted by Him to come to pass

^A according to His governance. "Rhama" was the name of a place in Bethlehem. Rachel named it Bethlehem after Rachel, the wife of Jacob, who was buried in Bethlehem. But having said, "A voice was heard in Rhama," he explains what the voice was—namely, lamentation, and weeping, and great mourning, on account of the most cruel extinction of the children. And Bethlehem would not be comforted, because her children are not, that is to say, they live not. Thence he revealed the magnitude of the calamity.

Vers. 19. *Dead.* — Vers. 20. *Children.* He simply called the Land of Israel "Palestine." "Seeking the soul of the child," meaning to take it away and separate it from the body, he speaks of those who were associated with Herod. † Herod suffered a bitter death. For by fever, and dysentery, and itching, and swelling of the feet, and putrefaction of the private parts breeding worms, and difficulty in breathing, and trembling, and spasm of the limbs, he gave up his wicked soul. ^B

Vers. 21. *Who, having been aroused.* — Vers. 22. *To go.* He wished indeed to dwell in the parts of Judea, since Judea and Galilee were regions of Palestine; but on account of Archelaus he feared to go thither, lest he himself should imitate his father. For the angel had not specifically indicated the place of residence, so that he might have confidence.

One should know that, upon the death of the child-slayer Herod, Caesar Augustus divided his kingdom among four of his sons who had been chosen; to Archelaus he assigned the region of Judea, and to the others, other parts, as Luke says. ^C And he named them kings or tetrarchs, because each one held the principality of a fourth part. But if Luke wrote that Pontius Pilate was governor of Judea, it is nothing strange. For later, after Archelaus had been cast out of the kingdom because of accusations, he was no longer called king, but procurator, or governor of Judea, sent from Rome under Tiberius Caesar.

Vers. 22. *But having received a warning.* — Vers. 23. *Nazareth.* And yet, if he feared Judea on account of Archelaus, he ought to have feared Galilee as well, on account of his brother Herod, who was tetrarch of it, as Luke says; but Bethlehem, situated in Judea, was suspected. ^D

Vers. 23. *That it might be called.* And where did the prophets say this? Do not ask; for you will not find it, because many of the prophetic books have perished: some in the captivities, some through the negligence of the Hebrews, and some even through malice.

CAPUT III. First John preached the Kingdom of Heaven.

^A Cap. III, ver. 1. *In those days — of Judea.* In which days? Not when Jesus, as a child, came from Egypt to Nazareth, but when he was already thirty years old, as Luke relates. But it is the custom of Scripture to say "in those days" concerning any time, meaning only that period in which the events it wishes to recount took place, just as the Evangelist has done here, passing over the events in between.

And why did Christ come to baptism after his thirtieth year? Because this age is one of solid and perfect prudence. For since he was about to transmute the old law and establish a new one—and such a task required such wisdom—he therefore awaited this age. Having first passed through the slippery ages—namely, childhood, which has much folly; adolescence, which is characterized by the vehemence of passions; and youth, in which there is excessive greed—he came to baptism in virile age, both in body and in prudence, so that, having been pointed out by this, he might then begin to teach and perform signs. For this reason, John is also sent by God at that time to the Jordan, preaching baptism, so that many might run together for the sake of the baptism, and Christ, standing in the midst of many, might receive testimony: from below by John, and from above by the Father and the Holy Spirit, ^B and from there, drawing them to himself, he might begin to initiate them into the sacred mysteries and perform miracles.

And from where did John come? From the interior desert. For Luke says: *The word of the Lord came upon John, the son of Zacharias, in the desert; and he came into the region that was about the Jordan.* This region, therefore, which was about the Jordan, Matthew called the desert of Judea. For he implies two deserts: one the interior, from which John came; the other, which was about the Jordan, to which he came.

^C *And saying — the kingdom of heaven.* Repent, he says, for your sins; for Christ is at hand, who is coming after me (for he names him here "the kingdom of heaven," as a heavenly King according to his divinity), who, if he finds you repenting, will grant remission of sins.

Or he calls "the kingdom of heaven" the angelic polity, which Christ was about to establish shortly thereafter through the evangelical commandments. "The kingdom of heaven" is also said to be the enjoyment of heavenly goods. The name of the "kingdom of heaven," being polysemous, signifies many other things, as we shall find as we proceed. ^D

^B

Vers. 3. *This is... his paths.* "The voice of one crying in the wilderness," is an elliptical expression. For it is understood that: "The voice of a man crying is heard by me in the wilderness," that is, by the Jordan. But the things that follow are: "Prepare the way of the Lord," etc. He calls souls the way of the Lord and his paths, upon which the Word of the Gospel was about to enter. He exhorts them also to prepare, that is, to cleanse them with the instrument of repentance, plucking out the thorns of the passions, casting out the stones of sin, and thus making them straight and smooth for receiving Him.

Vers. 4. *He himself — wild honey.* He makes mention also of his clothing and his food, showing their poverty and simplicity; and by these things teaching that one must have minimal care for the body, and despise extravagance. Do not ask, however, who wove his garment, or from where he had his girdle; for it is much more to be wondered at how, in the wilderness, from childhood, he became accustomed to the unevenness of the climate in such an age. But know this one thing: that even those things were provided for him by divine providence, and thus he persevered in suffering tribulations.

Locusts, some have said, are the shoots of plants; others, a plant called "locust"; others, the insect itself. For they say that even to this day, in those regions, many eat it dried by smoke; and that the Lawgiver has numbered it among the clean animals. It has, however, a heavy odor and a bad taste. Yet the first view is rather to be held. Wild honey, too, is that which is produced in the fissures of rocks by wild bees: it is bitter and unpleasant. ^C

† By his habit also he preached, as he wore a garment of mourning. And they say that the camel sits in the middle between clean and unclean animals; for although it chews the cud like a clean one, yet it does not have a cloven hoof. Since, therefore, John was bringing both the people who seemed clean, namely the Jewish, and the unclean, the Gentile, to God, for that reason he wore camel's hair.

† All the saints are presented by Scripture as girded, as being always at work. For the negligent and the delicate are not girded; or because they have put to death the...

^A affections of desire; for the skin is a part of a dead animal.

Vers. 5. Tunc — Vers. 6. Peccata sua. The opinion of the one baptizing first raised the hope of all. For he was the son of a high priest, and now for the first time he had descended from the desert, adorned with many virtues, even from his mere appearance turning away no small amount of fear. Secondly, there was the novelty of his preaching; for he announced the kingdom of heaven, about which they were then hearing for the first time. Thirdly, and what was even more pressing, the prophet Isaiah had foretold concerning him: "The voice of one crying in the desert."

And why did none of the Evangelists write that John cried out to the crowds: "Prepare the way of the Lord," as the prophet says concerning him? Plainly, no one wrote this, but it is likely that he did cry this out, though it was not written down, as it is understood as implied. Besides, the saying, "Repent and bring forth fruits worthy of repentance," is of equal value to: "Prepare the way of the Lord." For repentance is the preparation and purification of the indicated way, and the fruitfulness of virtues.

Exibat autem ad ipsum Hierosolyma civitas, or the inhabitants of Jerusalem. For so Mark said. What power the baptism of John possessed, and what difference it had from the baptism ordained by Christ, you will find accurately in the explanation of the Gospel according to Mark. For it was more appropriate for this to be explained in that place, where it is written: "Preaching the baptism of repentance for the remission of sins."

— ^C When he saw — wrath. The race of the Jews is called by various names. For they are called Hebrews, from Heber, as having used his language; for God preserved his language alone unconfused, because he did not want to share with those who were building the tower of (72) Chalanne. He was an ancestor of Abraham. They were called Israelites from Jacob, who, having seen God on the ladder, was also named Israel. For "Israel" is interpreted as "seeing God." And they are called Jews from (73) David, whom God, having chosen from the tribe of Judah for the kingdom, and having allotted the kingship to those descended from him, made this tribe very famous, so that it was henceforth royal, so that even those who descended from other tribes were afterwards communally called Jews from this name.

These things having been thus distinguished (74), it is also necessary to speak of the two

Jewish sects ^A mentioned: the Sadducees were in other respects Jews, but they denied the Holy Spirit, the angels, and the resurrection of the dead, and said that these things did not exist at all. The Pharisees, for their part, were also Jews in other respects, but they had certain superfluous observances—for instance, fasting twice a week, tithing their property for the poor, washings and purifications of pitchers, plates, and cups, and other customs of this kind. Just as the scribes, or lawyers and teachers, were more distinguished than the others, so indeed the Pharisees and Sadducees boasted greatly, as if they were superior to the others.

Seeing these men approach, and recognizing them—partly by the divine grace dwelling in him, and partly by the distinctive features of their robes and appearance—John speaks to them with more boldness; for he had confidence in the One who had sent him. He mixes praise with the harshness of his reproofs, so that from the one they might be humbled, and from the other receive consolation. For in addressing them, he called them "offspring of vipers." ^B Just as the offspring of vipers kill their own mothers, eating through their bellies while they are being born, so indeed did the Jews kill their own spiritual fathers, the prophets. But he praised them, saying: "Who warned you to flee from the wrath to come?" For he revealed that there was no other reason ^C than their own discernment.

By "wrath to come," he means either that which was to happen from the Romans during the siege, or that from God on the day of judgment, which they were fleeing by coming to repentance. Therefore, while he primarily directed his discourse toward the Pharisees and Sadducees because they appeared to be wiser, he was speaking these things in their midst to those who were about to believe in Christ, who would certainly escape the indicated wrath. And if Luke says that he spoke these things to the crowds coming out to be baptized by him, do not be troubled. For it is likely that John said these things twice: at one time to these people, and at another time to those. John was astonished at their sudden change: how they—who had been killers of the prophets—did not kill him, but instead came to repentance.

"Bear fruit worthy of repentance." Since, therefore, you are repenting, know that it is not sufficient only to flee from wickedness, but it is necessary also to demonstrate virtue. For it says: "Turn away from evil, and do good." ^D

"And do not think to say, 'We have Abraham.'"

'" ^A He warns them, that they should not say in their hearts, "We have Abraham as our father," and that it is sufficient for our virtue that we descend from him. For it is not fitting for any to glory in the virtues of their progenitors, when they themselves are negligent of their own works of virtue.

Vers. 9. "I tell you, God is able to raise up children to Abraham from these stones." Do not think, he says, that if you perish without the fruit of virtue, there will remain no children of Abraham. For God is able to raise up children to Abraham himself from these inanimate stones. For He raised up Isaac himself for him from the inanimate and stony womb of Sarah. It may also be said in another way: Do not glory that you have Abraham himself as your origin. For this is not your own good work, but a gift of God, who is able—being omnipotent, indeed—to raise up children to Abraham from these visible stones.

Some say that those from the Gentiles who have believed are alluded to by this saying: who, having been hardened and senseless regarding the truth at first, were afterwards adopted as children through faith. Others say that those are indicated who, at the time of the Savior's Passion, were adopted as children through faith ^B because of the splitting of the rocks. And both these and those were adopted into being children of Abraham, insofar as they became partakers of the eternal inheritance with him. For properly, the children of Abraham are those who imitate his virtues and are held worthy of the same lot as him in the kingdom of heaven, whether they be from the Jews or from the Gentiles. For the kinship of virtue is as much greater than that of blood as the soul is more excellent than the body.

"And now—is cast into the fire."

The axe is the evangelical cutting away, which amputates the Jews who are sterile in virtues and faith from the Law, not, however, rooting them up entirely. For their root is the Law, into which, in their place, those who believe are grafted. But the trees are the Israelites.

Others have interpreted "the root" as Abraham himself, "the trees" as these Jews who had sprouted from him, and "the axe" as Christ, who was about to cut them down—since they were not bearing fruit toward the faith of the Gospel—but to graft in those who believed from the Gentiles. Thus, then, having shaken their pride and softened the hardness of their hearts by the fear of falling from the lineage of Abraham, and by the cutting, and the fire, he finally introduces the discourse about Christ with much dignity, that they might hasten to meet Him when He appeared. ^D

^A *Ego quidem — Spiritu sancto. In pœnitentiam*, that is, "On account of repentance." For he baptized those who were confessing or repenting, because they had repented; and such baptism was a proof of repentance. He says that Jesus is coming after Him, before whom he himself was preparing the way, crying out: *Prepare the way of the Lord*, as we have explained above. He called Him "mightier," inasmuch as He is united to the Divinity. And the expression, *whose shoes I am not worthy to bear*, expresses the surpassing 82 excellence of Him who was being proclaimed; for he says, in effect: "I am not even able to be numbered among his lowest servants, because of the greatness of the Divinity united to Him; for such a service is entrusted to the lowest among the attendants." But the other Evangelists said "to loose the strap of his sandals," so that it is manifest that John said both things, at one time this, and at another time that. And by saying, *He shall baptize you with the Holy Spirit*, he made plain the dignity of the Lord's baptism. "My baptism," he says, "effects abstinence from sins, but His confers participation in the Holy Spirit." Matthew, therefore, and Mark, and John said: *With the Holy Spirit*; but Luke [said]: *With the Holy Spirit and with fire*. ^B And it is manifest, again, that the Baptist said both this and that on different occasions. This discourse indicates, primarily, the descent of the Holy Spirit upon the Apostles in the form of fiery tongues; for then they were baptized with the Holy Spirit and with fire. But afterward, the same baptism instituted by Christ operates; for the Holy Spirit flies to every one who is baptized, not only sanctifying him, but also invisibly consuming the filth of his soul like fire 83. *I am not worthy*, that is, "I am not fit," for so wrote John.

*He shall baptize you.* By the metaphor of the expression, the Baptist brings out the abundance of grace; and by the repetition of "fire," the vehemence and incomprehensibility of grace is again demonstrated.

^C *Vers. 12. Whose ... inexstinguible.* From these [words] he shows that He is also the Judge of the world to come. And he calls the universal Church of the world the "threshing floor," to which all who have been cultivated by the providence of the Lord are gathered. And the "winnowing fan" is His just judgment, which delivers those who are driven about by every wind of iniquity, being like chaff, to the unquenchable fire of Gehenna, but gathers those who possess the weight of the virtues 86 into the storehouse of the heavenly tabernacles. ^D

^A For now, as on a threshing floor, the wheat and the chaff are mingled; but then, the separation will be great, because the wheat is to be gathered into the storehouse. And He said "in His hand," because He is prompt and ready for judging. Observe, moreover, that after He baptizes with the Holy Spirit and with fire, He purges His threshing floor, so that you might not grow slothful after having received baptism.

*Then—from Him.* The Master comes with the servants; but they indeed came so that they might show acts of repentance, ^B while He came so that He might be made manifest to the people. For thus also John said, "In order that He might be made manifest to Israel."

*But John—to me.* He recognized who He was through the Holy Spirit dwelling within him. For the evangelist John says that John sees Jesus coming to him, and says: "Behold the Lamb of God, who takes away the sin of the world," and so forth. But now he was restraining him, saying: "I have need to be baptized by You." I, who am liable to sins, by Him who is free from sin; I, who baptize in bare water, by Him who baptizes in the Holy Spirit and fire; the servant by the Master, ^C the man by God; and you, in reverse, come to me? Now some read those words by way of interrogation: "Do you come to me?" But Gregory the Theologian reads it as an affirmation, as if prophesying and saying: "You follow me who am to be slain," that is, you also shall be slain.

*Answering—now.* Cease for the present from using the veils of my own sinlessness and divinity to ^D offer an excuse; for now is not the time for these things; but I am being baptized by you by way of a divine dispensation. For just as I became man for the sake of men, in order that as man I might overthrow the devil who overthrew them; so for their sake, just as they, I am baptized, in order that I might bury in the waters the filth of those who are to be regenerated through water and the Spirit. At the same time, I also dispense another thing, which is that I be made manifest to the people through baptism.

*Thus—righteousness.* Thus it befits me, to fulfill every commandment of God. For he here calls the commandment of God "righteousness." All the commandments, he says, which the Law ordered, I have fulfilled; but this one alone was left over, that of being baptized; it is fitting therefore that I fulfill every commandment, that is, through being baptized; so that, since the old Adam did not fulfill the one commandment, I, then,

as the new Adam, may fulfill all for his sake, and make up for his deficiency; and from the condemnation which he long ago distributed to those descended from him, I may now deliver those who are descended from me. The commandment, however, was God's, and the baptism was John's; for he said, "He who sent me to baptize in water," and so forth.

Vers. 16. *Then — water.* Some say that the baptizer held every one of those being baptized, immersed in the water up to their neck, until he had confessed his sins, and then, having been released, he would ascend from the water. But Christ, not having sin, was not held in the water: and for this reason they say the evangelist states that he immediately ascended from the water.

Vers. 16. *And behold — well-pleased.* The disobedience of the old Adam closed the paradise for us, but the obedience of the new Adam opened heaven for us. For he acquired for us a greater fruition of goods than the perdition had been. And see in what manner Christ was demonstrated to the people: clearly, that is, and manifestly. For since John had predicted him to the crowds, and they were gradually directing their attention to his words, when they saw him also being baptized as one of the many, they suffered an offense. And for that reason the heavens indeed are opened, demonstrating that both the dove and the voice descended from them. The voice descends so that those present might learn who he is who is being baptized; the dove, so that it might draw the voice to him, and they might not think that the voice was testifying about John. And the ^C Father, for his part, testified from above concerning the Son; but the Holy Spirit descended upon him, pointing out—as if with a finger—that this is the one about whom the testimony was being given.

*In the form of a dove*, because this animal has, by nature, shadows of the Holy Spirit. For it is gentle and not easily irritated to anger; it even endures being deprived of its chicks, and nonetheless approaches those who have deprived it; it is also most clean, and delights in a good scent. The figure of this dove was also that which announced to Noah the end of the flood. For just as there was then a flood from water, so now it is one from sin: and just as that one announced the cessation of that flood, so too does this one of the current flood. The heavens were opened, and the Holy Spirit descended upon the one being baptized, so that we may learn that for every man being baptized the heavens are opened, calling him to the heavenly dwelling; and the Holy Spirit also comes upon him. But if we do not see these things with our sensible eyes, do not disbelieve. For signs are not given to those who believe, but to the unbelieving; but for us, faith suffices instead of signs.

Commentary on Matthew — Chapter IV

^A Consider also: just as at the Passover or mystical Supper, He fulfilled and brought to an end the Jewish Passover at one table, and gave the beginning to His own, so also at His baptism He did both in the same river. For the opening of the heavens and the descent of the Holy Spirit were the first-fruits and gifts of Christian baptism. And what is the meaning of "In whom I am well pleased"? It is: "in whom I take delight." Or, because at His birth the angels sang hymns, saying: "Glory to God in the highest, and on earth peace, good will among men"—for good will is a good desire, and the good desire was that men should be saved—therefore He says now: "This is He in whom I have willed good things," that is, through whom is the salvation of men.

^B "Then... by the devil." Since, as a man, He both did and endured all things for the instruction of men, He delivers Himself after baptism to the Holy Spirit, and is led by Him wherever He commands, and is led up into the wilderness to be fought by the devil, so that you too, after baptism, may no longer be your own leader, but rather be led by the Spirit, and so that you may not be troubled when you fall into temptations after baptism. For this is why you were armed, that you might do battle. Hence God does not prevent temptations when they approach. First, that you may know the power of the armor with which you have been invested. Second, that you may learn how to fight. Then, that you may become approved. Further, that in this way you may not be high-minded. Finally, that you may know that a great treasure has been entrusted to you. For if this were not so, the enemy would not have attacked you in vain. For where he sees wealth, there he draws up his battle line against it.

^C "He was led into" an inaccessible wilderness; and Mark, making this manifest, says that He was even there with the wild beasts, whereby an even greater battle is demonstrated. For then the devil attacks more fiercely when he sees a man alone and deprived of every comfort.

"And... He hungered." He fasted first, teaching that fasting is a great bulwark for those who fight against the demon. But He did not exceed the measure that Elijah reached before Him, and Moses before him, so that by overstepping the power of human nature, He might not make it incredible that He is a man. ^D Hence He hungered later, confirming that He is a man. For it is proper to a man to hunger from fasting. The mention of "nights" may seem redundant; but I think this was added because of the fasts of the Hebrews, who, while fasting during the days, ate at night. Mark and Luke, however, passed over the nights as being understood.

"And—might be." But Mark and Luke said that even during those forty days He was tempted, as is clear, for in those...

^A days he tempted Him from afar: namely, through sleep, through sadness, through listlessness, and the like. But when he knew that He was hungry, he then drew near, and openly 96 attacked Him by means of the passion suited to hunger, I mean, gluttony. And consider what he does. He had heard both from John and from the voice that descended from above that this is the Son of God, and, not knowing that the Son of God had become incarnate—for His ineffable incarnation eluded him—he supposed that, being a man, He had been adopted by God on account of His virtues; and so he envied Him such an honor, just as he did the ancient Adam, and he hastened to cast Him out of it, as he did that one out of his.

Therefore, approaching closely, he brings forward the first ^B temptation, namely, gluttony, through which he also captured the first Adam. And since there was no food anywhere, because of the utter solitude, and he knew that bread was fitting for hunger, he himself does not offer it, because Christ was not about to receive it from the adversary, but he orders Him to make the indicated stones into loaves. And that Christ might not perceive the snare, observe his craftiness and the magnitude of his malice. He did not say simply, "Make the stones loaves," but he prefixed: "If you are the Son of God," so that it might appear that he is seeking the transformation of stones into loaves for the sake of demonstrating that He is the Son of God. He thought, forsooth, that He would be stung by the word, as if reproached for not being the Son of God, and, ignoring the snare ^C, would change the stones into loaves, as having power from God, and thereafter, seeing them, being very hungry, would be defeated by his gluttony. But he did not escape Him who captures the wise in their craftiness.

Verse 4. "But He answered—God." Having understood his craftiness, He did not perform the requested sign, because signs are accustomed to happen for the benefit of those who see them; but the devil was not about to derive any benefit from this. For indeed, even later, seeing all that Christ did, he was not changed in anything. But He replies to his hidden intent, and silences him with the Scripture from the book of Deuteronomy, as if saying: Why do I need to make loaves from stones ^D because of the hunger that presses upon me, so that, seeing them, I might be lured to eat? "But man shall not live by bread alone, but there is also another kind of food." For indeed every word proceeding through the mouth of God, to one who is pressed by hunger, sustains his life in the manner of food, and suffices for him. Thus, indeed, He repelled the snare of gluttony with long-suffering and endurance. One must observe that Matthew, having…

^A says "stones" in the plural, but Luke says "stone" in the singular. For frequently among the evangelists one finds such discrepancies, which do not hinder anything.

† The testimony is from the Old Testament; for the word is Moses'. For the Hebrews indeed were fed by manna, which, although it was not bread, yet supplied all their need; it was changed into all things that each person desired to eat, whether the Jew craved fish, or egg, or cheese, the manna provided him with that taste.

*Then* — *a city*. He takes him, that is, by taking him he leads him. For He allowed the enemy to lead Him where he wished, and to fight as he desired, so that, having been defeated on all sides, he might depart by himself alone. He calls Jerusalem the "holy city," as being set apart for God and therefore venerable, or because it contained the holy temple.

*And* — *of the temple*. The pinnacle was a very high building, constructed onto the side of the temple, that is, of the sanctuary.

*And* — *thy foot*. Having been defeated in the first trial, he proceeds to a second contest, and attempts to capture Him through vainglory. Therefore he also commands Him to cast Himself down and be saved. And in order to provoke Him again, he again prefixes: "If Thou art the Son of God," as though he were again seeking this sign as a proof of His being the Son of God, since the former had not occurred. For he thought that He would easily be persuaded—if not for another reason, then for the sake of those who were about to see Him performing such wonders; for many ^B were present down below at that time, and so He would fall into the net of vainglory that had been spread out, because of wanting to be praised by them for casting Himself down. He also draws Him on with the Davidic Scripture, so that he might seem to be persuading Him credibly from Scripture as well; but not even here did he escape notice in his wickedness.

*He said* — *thy God*. This is also written in Deuteronomy. But he "tests God" who, when no necessity is pressing, casts himself into manifest danger under the guise of trusting in God.

*Again* — *worship me*. It would have been superfluous for the name of the mountain to be written down. For what benefit would have followed from that? But in the meantime, the enemy, having been foiled in his second assault as well, prepares himself for a third, which he reserved as the final one, being more severe, through avarice. ^C And he leads Him up to a very high mountain, and points it out to Him with his finger, in a moment of time, as Luke added, that is, in

a small space, the parts of the inhabited world in which the kingdoms of the world were situated, saying: "In this part lies the kingdom of the Romans, in this one that of the Persians, in that one that of the Assyrians," and so on for the rest; and that one holds glory in these forms, ^A another in those, and another in others, and simply enumerates everything. Then he says: "All these I will give to you"—that is, those things contained in the kingdoms of the world—"if you fall down and worship me." How, O deceitful one, do you trade away so many and such things for a single act of worship? Assuredly, in order that, by the ease of the command, you might deceive him, and pierce him with the hook of avarice, since then, for the love of possessing the wealth of the kingdoms, he would have worshipped you. Luke says more fully that the devil said to Him: "I will give you this entire power, and their glory, because it has been delivered to me, and to whomever I wish I give it. If, therefore, you worship before me, all of it will be yours." Matthew, then, omitted these ^B things as not necessary; whereas Luke added them, as having been spoken at that moment. You will find many such omissions and additions among the evangelists, and in all of them apply the aforementioned causes for a solution.

Vers. 10. Then—worship alone.

And why did Matthew write the temptation of avarice last, but Luke rather the one of vainglory? Because Matthew was concerned with the order of the temptations, while Luke was concerned only with their narration. What, therefore, are we taught by the temptations of the Savior? That we must never believe the enemy, not even if he promises useful and necessary things.

^A For he fawns with what is advantageous, but he ends in evil; and that we should not, because of hunger or any other such urgent necessity, do the will of the demon, but rather take refuge in God; and that we should not tempt God, nor pay heed to the devil when he asks for signs. For he asks for these things having hidden his guile beneath them. Some, however, say that the devil showed Christ all the kingdoms of the world and their glory, not locally in a perceptible sense, but by designating them to the intellect. And they say this because of that which is written: "showed them in a moment of time."

^B Vers. 11. *Then — devil.* But Luke wrote that, "when the devil had completed every temptation, he departed from him until an opportune time." And it is evident that the three enumerated temptations are the heads of all temptations. For from these all the others are born, and he who has conquered these passions holds the victory over all. Now, the phrase "until an opportune time" signifies until the conspiracy of the Jews. For then he attacked him again, not by himself, but through the Jews, as through certain organs.

The Lord conquered the three temptations: that of gluttony, that of vainglory, and that of avarice, or love of wealth. For these are the leaders of the passions. ^C Therefore, by conquering these, he conquers the others much more easily. Whence Luke says that he completed every temptation. But that the angels minister to him shows that, after our victory, angels will serve us as well. For Christ does and shows everything for our sake, since to him, as God, the angels always minister.

And — *they ministered to him.* When the struggles were taking place, he did not allow them to appear, so that he might not lose the prey; but when he had conquered the adversary by his own power and forced him to flee, then they appear at last, so that you may know that after your victories against him, angels will receive you and accompany you as a guard.

— *When he heard — Galilee.* Having heard that he was delivered into prison by Herod the tetrarch, as he will say further on.

^D He withdrew, moreover, as a lesson to us to flee from temptations. For it is not a vice not to cast oneself into danger, but rather, when one has fallen into it, not to stand firmly.

^A He departs into Galilee, at once that the prophecy written concerning it might be fulfilled, as will be told below, and that from there he might catch the fishermen—I speak of the apostles—who resided there. For indeed, the angels, too, later, when Christ was being taken up into heaven, called them Galileans, saying, "You men of Galilee, why do you stand looking into heaven?"

(Verse 13.) *Nephthalim.* Left, that is, passed by. For at that time he did not enter into Nazareth.

(Verse 14.) *That it might be fulfilled.* (Verse 16.) *To them.* Galilee was indeed a region of Palestine, as we have said before. It was allotted long ago to the two tribes, to that of Zabulon and to that of Nephthalim; yet a part of it was inhabited by foreign nations. And the arrangement of these prophetic utterances seems difficult, both on account of an omission of certain words and on account of their meaning being misunderstood. But I, having examined this from the prophetic book, recognized how one must arrange these. For it is fitting to do so in this way: "O land of Zabulon! and o land of Nephthalim!" (He understands by this Galilee, as has been said). "And, o you who are by the way of the sea," that is, you who dwell by the sea of Galilee, "and o you beyond the Jordan! and o Galilee of the Gentiles!" He called it Galilee of the Gentiles because of the part of Galilee that the Gentiles inhabited. Then, having gathered together all who lived in the aforementioned places, he announced to them the things of salvation, saying: "The people who sat in darkness," ^B (cf. Is. IX, 1-2) "saw a great light," and the rest. And by "darkness" he named error. For the Jews were in error regarding the Scriptures, and the Gentiles regarding divine worship.

He named Christ the "great light," who is frequently called the "true light." For he himself led them out from error, shining upon them like light. Then again he interpreted this "darkness" as the "region of death and the shadow of death," calling it by these names, because the region and shadow of death is the sepulcher. The region is like a place; the shadow is like darkness—for a shadow is darkness. So, too, the region and shadow of spiritual death was that error: the region being like a sepulcher containing those who had fallen into it, dead as far as the perception of truth is concerned; the shadow, as it were, shrouding them in darkness. But do not be surprised, ^D if he has not set forth the prophetic utterances in their entirety. For it is necessary to know universally that the evangelists sometimes make mention of sayings in their entirety, while at other times they abbreviate them, and sometimes they preserve the complete sense of the words, while changing certain expressions in a way that is not readily noticed, whenever this will in no way harm the discourse.

(CAP. IV.) Concerning the teaching of the Savior.

Vers. 18. *Walking — by him.* Matthew says here that after John was delivered up, these followed Jesus; but the evangelist John says that it was rather before he was delivered up. And Matthew said that Jesus called both of them, but John, that Jesus called Andrew, and Andrew called Peter. Whence it is manifest that this was a second calling. For having followed him before John was delivered up, they returned again to their own country and resumed their former trade, seeing that John had been delivered up ^C and Jesus had withdrawn. Afterwards, therefore, Christ, having given them grace at the first, comes again to win them back and commands them to follow, so that for the nets which they possessed, they might receive from him the rational dragnet and, casting it into the sea of the world, might catch men instead of fish. Observe also how they immediately obeyed and left what they had, without making any excuse. For so Christ desires that being his disciple should be preferred before every necessity. *Come after me*, he said, which is to say: "Follow me."

^D [Two brothers were the first to be called by Christ while he was teaching, thus signifying that it is fitting for those who are his disciples to conduct themselves in a brotherly manner and to think brotherly thoughts.]

^A Verse 21. *And passing on...* Behold also their faith, through which they even disregarded their father. For it is necessary to prefer Christ even to one’s parents. And it is no small proof of their virtue that they bore poverty so easily, that they sought their livelihood by their own hands, and that they remained bound to one another in mutual love, having their father with them and serving him. It is likely, moreover, that they had heard from Peter and Andrew that Christ had promised he would make those who followed him fishers of men.

Verse 23. *...in their synagogues. In their synagogues he was teaching:* partly that he might attract more [people], and partly so that no one could say that, by teaching the ignorant in secret, he was deceiving them, not daring to teach them openly.

Verse 23. *...preaching [the gospel] of the kingdom.* But Mark wrote: *of the kingdom of God.* Now the Gospel of the kingdom of God is the New Testament, insofar as it discourses upon the kingdom of God, or insofar as it leads those who are obedient to it into the kingdom of God. ^B

Verse 23. *...to the people.* *Nosos* (which we translate as "disease") is a chronic perversion of the body's condition; but *malakia* (which we have called "languor") is the beginning of the body's relaxation, the harbinger of disease. And thus it is in the body. But in the soul, disease is the act of sin; while languor is the drawing of the mind towards the consenting to such acts.

Verse 24. *And the fame [of him went forth] into Syria.* Mark, however, said: *And the report of him went forth immediately into all the region round about Galilee.* And Luke: *And a sound went out about him into every place of the region round about.* "Report" and "sound" signify his fame. ^C Furthermore, what Matthew called Syria, the others called the region round about Galilee. The fame of him spread abroad because he taught things such as they had never heard, because he confirmed his words with miracles, and because he taught and performed wonders with authority, as you will find more clearly in Mark.

Verse 24. *And he healed them.* After the words, *various diseases*, a full stop is to be placed. He calls *torments* the pains resulting from diseases. The *lunatics*, however, are held by an affection of corrupted humors. For since the moon, when it has arrived at its full light, has the nature—through the rays sent from it—to draw up the humors that are in bodies, it happens that these are at that time stirred up. ^D For a frequent and evil vapor, raised by them, rends the brain and contorts the man; and since they suffer these things from the moon, they are called lunatics. But why did he not require faith from any of them before he healed them, as he did afterwards for many?

faith, as [it would be] later by many others? Because He had not yet given a clear demonstration of His own power. Besides, this very action of coming and bringing [others] was not of an ordinary faith.

*And they followed* — *beyond the Jordan*. That is to say, from the place beyond the Jordan.

CAP. V. Concerning the Beatitudes

^A Cap. V, verse 1. *When He saw the multitude, He went up into the mountain.* Having gone up into the mountain, the Lord set forth the beatitudes, teaching from this that one who desires to attain beatitude must withdraw from earthly things and be lifted up to higher things.

He went up into the nearby mountain, at once avoiding the tumults that were in the depths, and at the same time wishing to provide the teaching without distraction. For He passed over from the healing of bodies to the healing of souls. For thus He continued always to act, passing from that to this, and again from this to that, and providing varied profit.

*And when He had sat down* — *His disciples came to Him*. The crowds indeed followed, but the disciples came up, as being more closely disposed toward Him, and desiring to learn something from Him.

*And opening His mouth* — *He taught them*. For what reason does he say that He even *opened His mouth*? Because even without opening it, He was teaching them by the things He was doing. He directs His words indeed to the disciples, so that He might not appear burdensome to the crowds, yet He makes them common to all people and universal.

*Saying* — *of the heavens*. He did not say, "the poor in possessions," but *the poor in spirit*; that is to say, the humble in intention and in soul, having now called this "spirit." For he who is humble from some misfortune is not this blessed one, because nothing that is involuntary is blessed. For every virtue is characterized by that which is voluntary. ^B By "poor" here, He meant the humble, from the word *kataptechēnai* (to have been struck down), which is to be afraid. For the humble-minded man always fears God, as though he had never pleased Him. ^C But consider what kind of foundation He laid for His teaching. For since pride cast down the devil, and cast out the first-formed man—who thought that he would be God after the eating of the tree—and it became the root and source of all evils, He prepares a counter-remedy for it: humility; and He places this as the root and foundation of the virtues. Once this is undermined, all the rest, even if they reach as far as heaven, are pulled down and fall, as was shown in the case of the Pharisee. ^D

^A An appropriate reward is also paid back for this virtue: for extreme abasement, extreme honor, a greater than which cannot be found. He introduced these precepts in the form of beatitudes, avoiding speech that might arouse envy. For it was necessary that in the beginning he should speak gently with them, and thus gradually proceed to giving commands.

For what reason did he say "poor" and not "humble"? Because to be poor is something more than to be humble. For there are various modes of humility: one man is moderately modest in spirit, but another is so with excellence; this humility the blessed David also commends, saying: *A broken and humbled heart God will not despise* (Ps. L, 19).

Vers. 4. *Blessed are they that mourn, for they shall be comforted.* Since everyone supposed that those who were in joy were blessed, but those who were in affliction were miserable, he uprooted such an opinion entirely, substituting the contrary. By "they that mourn," he does not mean those who mourn simply, but those who mourn for their sins. For to mourn over worldly matters is miserable and forbidden. For Paul says, *For the sorrow of the world worketh death, but the sorrow which is according to God, repentance unto salvation that is steadfast* (II Cor. VII, 10). How then does Paul say in another place, *Rejoice in the Lord always* (Philipp. IV, 4)? Because he too is speaking of the joy that arises from mourning. For mourning has a joy reserved for it. For just as, after a violent rain has fallen, a more stable serenity is accustomed to follow, so too, when tears have been shed, tranquility and joy enter the soul. ^B

The discourse now desires that we mourn not only for our own sins, but also for those of others, such as was the soul of Moses, and David, and Paul, and others of this kind. They "shall be comforted," that is, they shall be gladdened. Where? Both here and there. Here, indeed, in the hope of the remission of their sins; there, not only in the remission of these, but also in beatitude. For those who mourn for children or wives who have died do not desire possessions or their own bodies, nor in that time of turmoil do they covet anything else in any way, nor are they exasperated by insults, nor are they besieged by any other passion: how much more is this the case for those who mourn their own sins, in the way that it is worthy to mourn? ^C

Vers. 5. *Blessed are the meek, for they shall inherit the earth.* Since in times past the possession of the earth was sought by men with great eagerness, he sets this also as a reward for virtue. And some, indeed, [interpret] the earth... ^D

as the intellectual one, that is, heaven. Chrysostom, however, says that he also set forth a sensible reward, because of the duller sort who seek sensible things rather than intelligible ones. For in the whole of the Gospel he is accustomed to exhort to virtue, sometimes through future things, and at other times through present things; and he neither deprives us of sensible things when he proposes intelligible rewards, nor does he take away the intelligible when he promises the sensible. "Seek ye therefore," he says, "first the kingdom of God and His justice, and all these things shall be added unto you." And again: "There is no man that hath left house, or parents," and so forth, "who shall not receive manifold more in this time, and in the world to come, life everlasting."

^B The "meek" are called not those who do not get angry at all—for such as these are senseless—but those who indeed feel anger but restrain it, and are angry when they ought, as David also said: "Be ye angry, and sin not."

"Blessed are they [who hunger and thirst after justice]: for they shall have their fill." Since he is about to speak of almsgiving, he first removes avarice so that the mercy may be pure, for justice is the antagonist of avarice. And he said "those who hunger and thirst" in place of "those who desire vehemently," so that that vehement love of avarice, being transferred to justice, might destroy the former. And they "shall have their fill" of every good. Since ^C the avaricious appear to be wealthy and satisfied, he therefore says that the just shall be filled all the more.

"Blessed are the merciful: for they shall obtain mercy." From God, clearly. But not to the same extent as they themselves have shown mercy. For as great as is the difference between evil and good, or rather, as great as is the difference between man and God, so great also is the distance between human and divine mercy. Not through wealth alone is it possible to show mercy, but also through words; and if you have nothing, it is shown through tears. For manifold is the manner of almsgiving, and broad is this commandment. But they shall obtain mercy here from men, ^D and there from God.

"Blessed are the clean of heart: for they shall see God." Understand by "clean of heart" those who are conscious of no evil in themselves, or those who keep their heart undefiled from passions, which Paul called sanctification, saying: "Follow peace with all men, and holiness, without which no man shall see the Lord." But they "shall see God," as is possible for human nature. He has placed this beatitude after that of almsgiving, for many [think] justice and alms...

almsgiving achieve [the end], yet are overcome by pleasure, and He shows that those virtues alone do not suffice. ^A “Pure in heart” are they who are continent. For without continence, or rather, without moderation, no one shall see the Lord. For just as a mirror, if it be pure, receives reflections, so also the pure soul receives the vision of God. ^B

Vers. 10. “Blessed [are the peacemakers, for they] shall be called [the children of God].” They who not only do not themselves stir up seditions, but also bring those who are stirring them up into peace. They shall be called children of God, as having imitated His only-begotten Son, whose work it was to bring together those who were at variance, and to reconcile those who had been at enmity. A man would truly be a blessed peacemaker who makes peace between the will of his own flesh and the will of his soul, and makes the worse subject to the better.

Not only those who have peace with all, but also those who make seditious persons peaceful toward one another. And "peacemakers" also are they who, through teaching, convert the enemies of God to Him; such are indeed children of God. For the Only-Begotten also reconciled us to God.

Vers. 10. “Blessed [are they which are persecuted for righteousness' sake: for theirs is the] kingdom of heaven.” ^C Regarding the kingdom of heaven, some say it is the life which they lead in the heavens; others, the equal-to-the-angels state in the heavens; others, the species of divine vision, which is rendered to each according to the quality and quantity of his righteousness; a fourth group says the kingdom of heaven is the remuneration which, according to the grace possessed, is given to those who of their own accord draw near to the good God. Of these four, the third and fourth are also called the kingdom of God. ^D

He said this lest you think that everywhere peace is something beautiful. But here he called righteousness, universally, every virtue. And since he has also set the kingdom of heaven as a reward for this noble deed, do not be indignant at these, as if they were taking another's reward. For although the rewards appear various, because of the variety of names, they all nevertheless designate the kingdom of heaven. Since all who are deemed worthy of these rewards also enjoy the kingdom of heaven, therefore all are called blessed.

Not only are the martyrs persecuted, but also...

^A And they appear to ask about that which they already knew, but it is not so. For, since they saw that Peter was preferred above them on earth, they knew it from what they beheld; but they wished to learn whether he would also be preferred in heaven. But then, indeed, they were grieved; yet having become perfect, they yielded the first places to one another. — ^B *And [took] them.* But Mark says that *he also took him in his arms and said to them*; while Luke says that *he set him by himself*. But all these things happened. For first he set him in their midst; then [he set him] by himself; afterward he took him in his arms. He wishes, by way of the example concerning the child, to suppress this affectation of theirs. — ^C *And [not enter into the kingdom of] heaven.* You, indeed, ask concerning the primacy in the kingdom of heaven; but I say to you that, unless you are converted from wickedness to simplicity, and become innocent as children, you shall not enter into it at all. For the child is simple, not over-curious, not boastful, is without arrogance; it is free from malice, and jealousy, and ambition, and contention, and, to express it in a word, it is free from every voluntary affection, not through exercise, but through simplicity. If, therefore, anyone abstains from voluntary affections, he becomes like children, possessing through exercise what children have through simplicity. — ^D *Whoever [shall humble himself as this child, he is the greatest in the kingdom] of heaven.* Whoever voluntarily humbles himself significantly, just as this child is significantly humbled involuntarily. For it is necessary, as has been said, to imitate the child, who, while possessing many virtues, is not puffed up on account of any of them. — *And [whoever] receives [one such child in my name]. And whoever shall hospitably receive one such child* as I have described, that is, one who has become like such a child, I mean, namely, humble, and lowly, and cast aside. Moreover, the phrase *in my name* is instead of "on account of me," and "because such a person is mine." See, therefore, how much he loves such a one. *He who receives this one,* he says, *receives me.* But Mark added: *And whoever receives me, does not receive me, but him that sent me.* The sense of all these sayings is this: Whoever shall receive one who has been made as a child, through him indeed receives me, and through me receives my Father who sent me. For the Father appropriates to himself the honor rendered to me, and I that rendered to the one made like a child. What, therefore, is more blessed than such a reception, through which one receives the blessed Trinity? For if [he receives] the Son and the Father, certainly also the Holy Spirit; for the divine Trinity is inseparable. But it was not yet the time to teach also concerning the Holy Spirit; [there might be...].

^A he who is hungry will also mourn his own transgressions; but he who mourns these things will also be meek; but he who is meek will also be altogether just; but the just man will also show mercy; but he who has made all these things succeed, will also be ^B pure in heart; and such a one will also be a peacemaker; but he who has advanced even to this point will also be drawn up to face dangers, and will endure with greatness of soul the things that follow. Having therefore admonished them of what was opportune, he recreates them again with praises.

Vers. 13. *You are the salt of the earth.* He called men "earth" here, as having been fashioned from the earth. What he says is this: All men have rotted in their sins, having been corrupted by the moisture ^C of the passions; you, therefore, having been chosen by me for the healing of this worldwide rottenness, are the salt of men, receiving from me a rational power to constrict them and to pull them together, and furthermore to kill the invisible worms—I mean, of course, the impassioned thoughts—and to deliver them from the foul odor of sins.

† The prophets were sent to one nation, but you are the salt of the whole earth, by means of teaching and reproofs constricting those who are loose, so that they might not breed the unending worms. Do not, therefore, cast away the ^D astringency of the reproofs, even if you are persecuted. Therefore he says: *But if the salt has lost its flavor, with what shall it be seasoned? It is good for nothing anymore, but to be cast out and to be trodden underfoot by men.* For if the teacher has lost his flavor—that is, if he does not reprove and constrict, but has become lax—with what shall he be seasoned, that is, with what shall he be corrected? From that time on, then, he is cast out of the teacher's dignity and is trodden underfoot, that is, he is despised.

*But if... it shall be salted.* The insipidity of salt is the weakness of its own biting quality. He says, therefore: See what kind of ministry you are about to be entrusted with, and struggle not to become lax through persecutions, reproaches, and evil speaking, as has been foretold, nor to reject the useful biting quality. For if the salt has lost its flavor, with what shall it be seasoned? This is to say: If you have become soft, or have neglected the useful biting quality, with what other salt will you be salted or seasoned—as Mark said? For you are the chosen salt, and no other remains. By how much, therefore, you have been chosen above all others for such a ministry, by so much you ought to take heed, that you might not be held accountable for your own laxity and inoperancy, and for the destruction of those who have rotted, as has been said.

Vers. 13. *By men.* It is useful for nothing anymore...

^A except to be cast out of the Lord’s court and to be trampled—that is, to be despised by men.

Vers. 14. *You are the light of the world.* Again, he calls those who live in the world the "world." Because they are darkened by the gloom of error, he says: "You have been chosen to be their light, so that you may illuminate the eyes of their souls with the light of doctrine and the light of knowledge, and lead them to the straight path of piety." Therefore, two ministries were entrusted to them: to salt and to enlighten. For one must first be delivered from corruption, then be instructed.

^B Vers. 14. *Not... placed.* By this parable, and the one that follows, he leads them to perfection and security of life, and commands them to be zealous and sturdy, as those who are placed henceforth under the eyes of all, and who are competing in the middle of the theater of the world. "A city," he says, "cannot be hidden when it is set upon a hill." Nor can you be hidden, having been placed in the height of doctrine. It remains, therefore, that you be careful how you conduct your lives, and that you become a most beautiful archetype of life and word for those who look upon you.

Vers. 15. *Neither... who are in the house.* "Neither does anyone light a lamp, etc." It remains, therefore, that I, too, having ignited you with the light of the knowledge of God, do not wish you to be hidden; but behold, I place you upon the lampstand—that is, upon the high place of doctrine—so that you may illuminate all who are in the house.

Vers. 16. *So... who is in Heaven.* ^C When he says, "Let it shine," he does not command that virtue be put on display, but that it be practiced, for it is accustomed to shine of its own accord and to proclaim itself like the nature of perfume. For this reason, let the purity of your life and word shine before men, not for the sake of trying to please men, but so that they may see your good works—those in deeds and in words—and imitate them. And furthermore, so that they may glorify your Father who is in Heaven—that is, God, by whom you were adopted through faith, becoming His sons and my brothers. For they will praise Him for having commanded such a way of life. And yet, He Himself commanded this; but He is accustomed to frequently attribute His own accomplishments to the Father, as we shall find as we proceed, honoring Him as Father, and at the same time showing that they are one, just as in nature, so also in will.

^D *Yours,* he says, *as you are doing good works, let the light from them shine, which, even if no one proclaims it, is accustomed by itself to triumph, springing forth from good works.*

Vers. 17. *Do not... to fulfill.* Because he brings greater things than the ancient...

law and the prophets. For the law says: "You shall love your neighbor as yourself;" and the prophets also exhorted the Jews much concerning brotherly love. But even later, when a lawyer ^A asked Christ which commandment was great in the law, he answered concerning love for God and love for the neighbor, adding: "On these two commandments the whole law and the prophets hang"—that is, they are more particularly suspended from these two; they treat and discourse upon these two specifically, and have as their primary aim to teach men to love God, by being pious, and to love one another, by not injuring their neighbor. It may also be said in another way, that the whole law and the prophets possess these two commandments as their root, cause, and occasion.

^B *Enter... the gate.* He calls the practice of the virtues a narrow gate: a gate, as introducing one into eternal life; but narrow, as preparing those who enter to labor, sweat, and be afflicted until they pass through, and because it does not accommodate those who are "fat" with sins, due to the subtlety of its precision, until they cast off the fatness of sin.

*For... it.* Again he named both a gate and a way: the love of pleasure, as leading to punishment—for he calls this "destruction" here. He calls it broad and spacious because it provides no labor at all to those who enter through it, due to its lack of boundaries, its ease, and its lack of observance.

^C *How narrow... life.* The word "how" is used here for "very." For he magnifies the narrowness and the painfulness of it, in order that, having learned these things beforehand, we might be roused to contests and be prepared for endurance and patience in our labors. For that which is painful, if known beforehand and expected, is accustomed to be endured more easily and lightly. Desiring his disciples to be competitive and hardy, he revealed the narrow and painful nature of the mentioned way. But, comforting them against the hardship resulting from this and relieving its painfulness, he taught where it leads—namely, to life, clearly the eternal life—so that when you are dizzy at the sight of the labors, by looking to their end you might be goaded, being strengthened by the hopes of the reward. ^D Nor is it a small consolation to call it a gate and a way. For both are things that are passed through, and are not permanent.

^C producing it at the appropriate time; but [they are called] brothers as having been adopted by the heavenly Father through faith in Christ, and having become co-heirs of His kingdom. Then He interprets the saying: *Whosoever—is.* He is my brother and sister and mother, meaning: he is my relative and kinsman, as doing the same things as I do. For I myself also do the will of my Father. He mentioned "sister" because Joseph also had daughters, or [it is meant] for the sake of the women who do the will of God. The will of God is to observe the evangelical commandments and to be saved. So, neither His mother nor His brothers would have been His mother and brothers if they had not done the will of God. Therefore, this saying is not that of one denying the consanguinity according to the flesh—for He did not say, "They are not [my kinsmen]"—but of one preferring that which is according to virtue, and teaching that there is no profit in the former if the latter is not also present. For if it would not have profited the Theotokos to have given birth to God if she had not been virtuous, whom would the kinship of a saint profit if he did not possess virtue? For it happens that even kinsmen are not deemed kinsmen, and those who are not kinsmen are deemed kinsmen; the former [happens] because of a dissimilar manner of life, but the latter because of the similarity of conduct. Therefore, elsewhere, when a certain woman said: *Blessed is the womb that bore thee, and the breasts which thou hast sucked,* He did not deny it, but said in the same manner: *Blessed are they that hear the word of God, and keep it.* Oh, the wonder of virtue, which raises those who pursue it to an equal honor, making them kinsfolk of Christ! Chrysostom says that His Mother, she too suffering something human at that time, wished to demonstrate to the crowds what honor Christ had toward her. Therefore, even while He was teaching, she arrived and sent to call Him outside the house, as if she intended to importune Him regarding a domestic matter, expecting that He would immediately leave everyone and go out to her as to a Mother. But He, knowing this, acted rather to the contrary; and not only did He not go out to her, but He rather, by His words, quietly confounded her ambition-seeking purpose and drove away the tyrannical passion of vainglory. ^D

Chapter XIII

^A but they teach only, possessing a life contradictory to their teaching; but you ought both to do and to teach, so that actions may harmonize with words. Or you may understand this in another way: those men observe the ends of sins, but you ought to observe even the beginnings, provided that you take the Scribes and Pharisees here to be those who act rightly and do not transgress the law. He called righteousness, simply, every virtue.

Consider, then, how even by the present words, and by those spoken above, He does not disparage the ^B ancient legislation, but rather intensifies it. But if it is irreprehensible, why does it not save those who observe it? Up to the coming of Christ, it saved those who kept it diligently; but after this, when infancy has already advanced to manhood, and abundant grace has been given to men, and the greatest rewards have been set forth as compensation for good works—for no longer is the possession of the earth and of earthly goods promised, nor fertility of offspring, and long life, and victory over enemies, but rather the inheritance of heaven and of heavenly goods, and adoption by God, and brotherhood ^C with His Only-Begotten, and victories against demons, and participation in an unending kingdom—rightly, therefore, great struggles are required of all who are about to attain such rewards, and such as the commandments of Christ propose, who has also promised the aforementioned rewards. For He ordained the magnitude of the labors in proportion to the magnitude of the rewards.

Vers. 21. *You have heard*—V. 22. *judgment*. [In the book of Exodus it is said: "You shall not kill"; and after much: "If anyone strikes someone, let him be put to death," and the rest.]

Having softened their hearts with the beatitudes, and having spurred them on to virtue, He now touches upon the greater ^D commandments. And He starts from the more natural passions, I mean anger and lust. And first He discourses regarding anger, then He deals also with lust.

It is worth inquiring, why He did not begin with that commandment which was placed first in the Law. Because, since that spoke of the Divinity, it would have been necessary for Him both to fulfill it and to add something clearly about His own divinity. But it was not yet the time. For if, even after His teaching and signs, they called Him demon-possessed, although He had said nothing clear about it, what, I pray, would they not have said and done, if before all these things He had attempted to utter something of that sort? And why did He not speak openly...

^A that He is God? Because the audience would have been thrown into confusion. For if the disciples, who were with Him and were taught by Him every day, and beheld Him working miracles, and partook of ineffable things, and received such power from Him that they even raised the dead, were nonetheless wholly unable to bear all things before the coming of the Holy Spirit, how could an unwise multitude, lacking such virtue, fail to be disturbed, or fail to think that He was rather an opponent of God, and was shamelessly usurping the honor of God? Therefore, wisely and in a manner suited to the economy of salvation, at times He performs divine and wondrous actions, and leaves them to proclaim that He is God; while at other times He mixes into His teaching words that indicate His divinity. But openly and for the most part, He speaks humbly about Himself on account of the weakness of His hearers; for He knew that His works, which no one else had performed, ^B would manifest Him. For it is the mark of an arrogant man, and one who does not escape suspicion, to say great things about himself.

But returning to the subject proposed, let us see how He does not abolish the law, but rather fulfills it as though it were imperfect. For He says: "It was said by the Lawgiver to the ancient Hebrews: Thou shalt not kill" a fellow tribesman, "O man; and whoever shall kill, shall be liable to judgment," so as to pay the penalty befitting the murder; "but I say to you, that everyone who is angry with his brother without cause," or out of season (for this is what the word ^C *eikē* implies, which we translate as *rashly*), "shall be liable to judgment." Yet by adding "without cause," He did not altogether abolish anger, but only cast out that which is untimely; for anger that is timely is useful. Now, anger is called timely when it is directed against those who live contrary to the commandments of God, when we are angry not for our own revenge, but for the benefit of those who live wickedly, out of charity and brotherly love, with fitting decency. "Be angry, therefore," He says, "and do not sin," that is, do not err in your anger by using it badly. He called us brothers to one another, as having the same God, and the same first parent, and the same nature, and the same faith, and the same commandments, and the same promises of rewards. See, moreover, what He has added. He has ^D cut off the root of murder. For he who does not get angry in this way will never come to murder, just as he who cuts off the root will never allow a branch to sprout.

^A

Vers. 22. *Whosoever*—to the council. Above, he condemned him who simply got angry; here, however, he condemns him who proceeds even to words. *Raca*, moreover, is a Hebrew word, meaning "you." For since someone who is angry at another does not deign to call him by name, as if he were unworthy of a name, he uses "you" instead of his name, as a sign of anger and loathing. He condemned this man, as one who loathes our common nature, and he made him liable to the council of the elders of the people, that he might be rebuked by them.

Vers. 22. *Whosoever*—fire. He condemned this man greatly, as one taking away from his brother the intelligence by which we differ from irrational creatures, or rather, as one insulting the faith. For if the faithful brother is foolish, as this man says, his faith is also foolish.

Here for the first time the name of the *Gehenna of fire* is manifested. Some say that it is called Gehenna as being a place that always generates fire; others say this is a Hebrew name, signifying such punishment. If, therefore, he punished such injuries as are thought by us to be slight, of what condemnation are we worthy, we who ceaselessly pour out grievous ones against our brothers? He punished those that seem slight on account of the grievous ones, so that by judging the former to be fearful, we might consider the latter still more fearful; furthermore, because it is not only great injuries, but often even small ones that provoke the angry to murders, kindling the anger like a spark.

Vers. 23.—V. 24. Thy gift

Remaining, then, whether you offer a hymn to God, or a prayer (since these also are sacrifices), or anything else whatsoever, do not offer these being unreconciled to your brother, knowing that he will accept nothing of these unless you are first reconciled. However, the discourse is carried on indiscriminately, both toward him who has suffered an injury and toward him who has inflicted an injury. And if indeed you have suffered evil, remit the injury to him, and be patient; but if you have done an injury, heal the injury, and omit nothing that makes for reconciliation. ^D

^A Learn, therefore, that he whose sacrifice is not accepted because of enmity, his entire life is also abominable to God.

"Be at an agreement with your adversary." Some say this "adversary" is conscience, as it is ever opposed to an evil will and accuses him who does evil; and the "way" is the present life, in which one must be "well-minded," that is, obedient, yielding to what is good and refraining from what is evil.

Just as He is accustomed to exhort to virtue not only by things to come, but also by things present, as we have said in the Beatitudes, so again He is accustomed to avert from evil not only by future things, but also by present things. For after having turned [the hearer] away from hatred by means of the coming hell, He now dissuades and terrifies ^B him by means of the present judge and the things that happen daily. He says, therefore: If you are even dragged to a tribunal, "be well-minded" to your adversary, that is, become well-disposed and friendly to him so long as you are with him in the way that leads to the judge, which is to say, before coming to the judge. For it is possible for you at that time to be reconciled by paying the money—which Luke calls "labor" (ergasia), because they accomplish what we desire, and effect what we wish. (For "labor" is said to be derived from "working," just as works are from working.) It is better, indeed, to pay the debt or fine than to contend in court; for if you are fined, you will obtain three very great advantages: namely, that you will not be thrown into prison, nor will you go to the limit of punishment or fine, and you will be reconciled to your enemy. ^C But if you contend in court, you will on the contrary suffer three very bad inconveniences: namely, you will be thrown into prison, and you will lose the "last quadrant," which Luke calls the "last mite," that is, the smallest sort of those things for which you were condemned to pay; and thirdly, that not even then will you be reconciled. For it is likely that the adversary may persist in any way whatever to prevail over you. There are some who interpret the things said in an anagogical sense, which Chrysostom in the present instance did not accept.

"You have heard." "In his heart." And in the Law, after the command "You shall not kill," the command "You shall not commit adultery" is set down. Consequently, then, having completed the former command, He proceeds to the one after it; and having regulated anger, He also disciplines desire. ^D Just as in the former command, by adding "without cause," He distinguished the well-timed anger from the ill-timed; so also in the present instance...

by adding "to lust," He distinguished a dispassionate look from one affected by vice. ^A For He did not say, "he who looks simply," but "he who looks to lust," that is, he who looks inquisitively, who looks passionately, so as to desire intercourse. For such a man has already filled his heart with the passion, and has henceforth committed adultery in his intention. Or, it means one who looks for this purpose, in order to lust. For such a man has sought the passion, and has defected to lust, and has surrendered himself to the passion; and even if he has not touched the woman with his body, he has done so in his intention. But he who looks in passing, or due to some other necessity, is blameless. By "woman" He now means both her who is joined to a husband, her who is separated from him, and the virgin.

It should be known that such commands, even if they seem to be directed toward men, nevertheless also look to women. ^B For the husband is the head of the wife, and the head and the members are united. He therefore forbade the inquisitive look, because from this a passion flows down into the heart; and this, when it has suffered, excites the body to intercourse. He therefore took away the root beforehand, so that a branch might not grow and bring forth fruit.

"If indeed"—"hell." He is not speaking of the members of the body; for the members of the body are free from blame; for they are led by the soul, and they move wherever it commands. But He calls a well-regarded friend, who is loved like an eye, a "right eye"; and a useful servant who serves like a hand, a "right hand," whether they be men or women. ^C He says, therefore, that if such people become an obstacle to you toward passion, do not spare even them, but cut them off from your relationship, and cast them far from you. And He did not say "cut out," but "cut off," indicating an absolute separation. And having said, "cut off," He did not stop there, but He extended the discourse, adding, "and cast it from you," so that not being near, you might not become familiar with them again. And since He had commanded a harsh thing, He showed thereafter the gain from it, from what is profitable.

"But it was said"—"committeth adultery." Behold, He demonstrates another type of adultery. ^D For the old law commanded that whoever for any reason hated his own wife should not keep her, but send her away, having given her a bill of divorce, which is a document of dismissal; and He commanded to cast her out, or to divorce her, so that murder might not result. For the Jews were difficult to reconcile, not only toward their wives, but also toward their children. Wherefore also Christ said to them in the fortieth chapter, that "Moses, for the hardness of your heart, permitted you to put away your wives." But He commanded them to give a bill of divorce, so that subsequently, if she had been married to another man, he might not be able

^A to take her back again as his own wife, whereby confusions and seditions would arise.

But Christ, now making them more gentle by the preceding words, commands them not to put away their wife, except for the cause of fornication—that is, beyond the cause of fornication. Fornication here refers to adultery; but He neither permits the dismissed woman to marry another man. For he who puts away his own wife, except for the cause of fornication, makes her an adulteress, since she becomes joined to another man; and he who marries the one ^B put away by another commits adultery with another's wife. Having given these commandments, He also has made the wife more temperate and modest. For having heard that no one will marry her once she has been put away, she will cherish her own husband and will attend to him. Thus, by submitting both him who senselessly casts out his own wife and him who marries one put away by another to the charge of adultery, He strengthened the peace of the married, and caused them not to commit adultery all the more. For he who does not cast out, but rather loves his own, will not desire another's; and he who is prevented from marrying one put away by another, will not easily put away his own.

Again—entirely.

Vers. 33. Again—Vers. 34. Entirely.

Not to swear, and not to demand an oath, lead to the same result. For how will you lead your brother into that which you yourself avoid, if indeed you are a lover of your brother, and not rather a lover of money?

The old law says that you shall not swear falsely, but shall offer to the Lord your oaths. He said this, hanging the fear of not swearing falsely over the one who swears, knowing that God Himself—who knows all things—receives the oath. "But I say to you, do not swear at all." For one who swears truly may perhaps swear falsely ^C at some time due to the habit of swearing; but one who never swears will never swear falsely. Furthermore, the one who swears, in not swearing falsely, practices piety towards God; but he who does not swear at all, most especially promotes piety. And that was of a middle and imperfect philosophy, but this is of the highest and perfect one.

Neither—the king's.

Vers. 34. Nor by Jerusalem, for it is the city of the great King.

^A one who fills them and rules over them. For these things are valued not for their own sake, but for His. And the prophet says: "Heaven is my throne, and the earth is the footstool of my feet" (Isa. LXVI, 1), revealing that God fills all things. For He says: "Do I not fill heaven and earth?" (Jer. XXIII, 24). And David says: "The city of the great king" (Psal. XLVII, 8).

Vers. 36. *Neither ... to do.* Do not swear even the most insignificant, and for that reason the most ready, oath—I mean, the one by your own head—lest you proceed to greater ones. In another way likewise: for the creature is also a possession of God, and again the oath is made by God, who has it in His power. For even if it is yours, it is not your handiwork, which is evident from the fact that you cannot make one hair white or black.

Vers. 37. *Let ... be.* Let your speech be, he says, confirmative—that is, "Yes" when you affirm, and "No" when you deny. Use these alone for confirmation instead of oaths, and nothing more than "Yes" and "No." For he calls everything beyond these an oath. But if an oath is from the devil, why did the old law allow it? Because, although animal ^B sacrifices were from the evil one and came from the delusion of idols, the law nevertheless allowed them at that time, on account of the weakness of the Hebrews. For since they were gluttonous and voracious, they loved to sacrifice animals; and since they were disbelieving, they also loved the oath. Therefore, so that from then on they would neither sacrifice to idols nor swear by idols, the law permitted them both to sacrifice and to swear—and if there is anything else similar—but it transferred everything to God. But it was intended that, as time progressed, it would cut away even these things through a more sublime legislation. For, just as milk is useful to infants but highly unsuitable for men, we grant this to those living in the manner of infants, but we lead those who have reached manhood away from it and forbid it. What then is to be done if someone demands an oath and compels you? Let the fear of God be ^C more compelling to you than this necessity; and choose rather to suffer everything than to transgress the commandment. For in every commandment, violence and a violent threat will often encounter you; and unless you everywhere count the divine commandment as more violent, all things will leave you empty and ineffective. For the Lord says later: "The kingdom of heaven suffers violence, and the violent take it by force" (Matth. XI, 12).

Vers. 38. *You have heard ... evil.* Certain people are indignant at the ^D ancient law, which commands an eye for an eye and

to pluck out an eye for an eye, or a tooth for a tooth ^A and to declare the same calamity against him who has plucked out someone’s eye or tooth without compassion. Yet this law is, for the most part, very humane. For it commanded this so that, through fear of the same suffering, men of that time—who were extremely rabid to inflict blows upon one another—might not pluck out each other’s eyes and teeth. But Christ, legislating more humanely, discouraged such things not through the fear of the same suffering, but through the fear of future punishment. For having said in what preceded, that “whoever shall say to his brother, ‘Thou fool,’ shall be liable to the hell of fire,” He gave us to understand that he who strikes someone will be punished more severely, and he who mutilates a limb, more severely still. ^B Hence He commanded not to resist the evil one. And as for “the evil one,” some have said it means the person who struck the blow; but Chrysostom has said it means the devil. Christ said this, teaching that it was at his instigation that these things were dared, and He redirects the anger of the one who has suffered, which was raging against the one who had dared these things, toward him. What then? Is it not permitted to resist the devil? Yes, but not by taking vengeance on the brother—for He forbade that kind of resistance—but by being long-suffering and enduring. For anger is not quenched by anger, just as fire is not quenched by fire; rather, contraries become remedies for contraries.

“But—the other.” ^C He commands that we not only do not take vengeance, but rather that we should even submit ourselves to the one striking us, and through our long-suffering and magnanimity, restrain him. For seeing this, he will not only not inflict a second blow, but will even repent of the first and be reconciled; whereas, if you resist, he will be all the more ignited and enraged.

And why, when there are many members of the body, did the law speak only of the eye and the tooth? Because it is on these parts that those who are fighting are accustomed to inflict blows, as they are unguarded, readily available, and easily injured. But the law, in regard to these, extends to all the remaining members. And the right cheek is also ready for insult, falling more conveniently to the right hand of the one committing the insult. And the commandment concerning this one extends likewise to the rest.

“And the cloak.” He desires that you should offer this long-suffering and magnanimity not only in regard to blows and insults, ^D but also in regard to possessions and wealth. For the discourse concerning the tunic, as being something readily taken, extends also to these things. For He says, “To him who wishes to go to law with you and take your tunic, let him have your cloak also,” and conquer his greed, not only by your voluntary

^A surrender of what is demanded, but also by the addition of that which is not demanded. For when you do this, he will either abandon what he was seeking, awed by such great philosophy of yours, or, even if he takes only what was sought, he will not touch what was not demanded, and he will greatly condemn his own avarice. And if you do not go to trial with him, but rather give it, you have done only what is useful for yourself; but if you add something more, you have also gained his soul, and you have accomplished a double good, both by freeing yourself from the courts and by putting the greedy man to shame. The cloak, then, is what we wear over other garments, while the tunic is what is inside. Often, however, it is spoken of in reverse, that is, the tunic is called a cloak, and the cloak a tunic. There are times, too, when all garments are called tunics, and another time all are called cloaks. ^B And if Luke says, “From him who takes away your cloak, do not withhold your tunic,” there is no contradiction. For Christ said both statements: the one on the mountain, and the other, in Luke, on a level place. What then? Must one walk around naked? Is it, then, a great thing to walk around naked for the sake of a brother’s benefit? He will not, however, be driven to such inhumanity, for he will be awed, as has been said, by your magnanimity. Verse 41. *And whoever—two*. The Old Testament, distinguishing the kinds of harm only according to the gravity of the wrong, passed over lighter things. But Christ legislated even about these, beginning from the heavier and ending at that which is lighter. For it is heavier than the others to suffer the knocking out of an eye or a tooth—the one being the guide of life, the other serving for nourishment—then the insult to the cheek, ^C which is considered a very great disgrace, then the taking away of a tunic; but lighter than these is forced labor. Just as in other kinds of vexation He commanded one to practice virtue with an addition, so also in the case of forced labor He orders one to overcome the desire of the one who is unjustly doing wrong, and to suffer more than he wishes to inflict. Have you recognized stillness toward the passions implanted in a passible body? Have you considered the angelic way of life scattered among men? For not to desire passionately, nor to be moved to wrath according to ^D the passions, belongs to the heavenly commonwealth, about which Christ gave legislation through the stated commandments. For in the command not to be angry with one’s brother without cause, nor to call him “Raca,” nor to name him “fool,” nor to bring one’s gift to God before reconciliation with the brother, and to be well-disposed to one’s adversary, He has cut off the sinews of passionate anger. But in what He commanded regarding that woman

^A to look with unchaste eyes, and to cast away those who are an occasion of stumbling, and not to put away one’s own wife without cause, nor to marry one who has been put away by another, He plucked up the roots of lascivious desire. And again, in commanding not to swear at all, He drove out the desire for possessions and wealth; and in commanding not to resist evil, but to turn the other cheek, and to yield up one’s cloak, and to go two miles, He restrained the spirit from taking revenge.

"To him that asketh — give." When He was standing ^B in a level place teaching, He spoke more plainly, that to everyone who asks of you, give, as Luke wrote. He commands, moreover, not to distinguish the worthy from the unworthy. For as long as one asks, he is in need, whoever he might be. For God also bestowed all things for the sustenance of life equally upon all men, upon the good and the evil, upon the faithful and the unfaithful.

"And — turn away." Now, indeed, He commanded to lend without interest; but when, as we said, He was teaching in a level place, He commanded not even to demand back what is lent. "For if you lend," He says, "to those from whom you hope to receive back, what grace is there for you?" So that the one is directed toward the more imperfect, but that of Luke toward the more perfect. ^C

"You have heard — you." Having withered, as it has been said, anger and desire, and having delivered him who obeys from every such passion, He subsequently commanded also to do good, by giving to those who ask, and lending to those in need; then, proceeding further, He led [them] up to the highest virtue. For the crown and summit of all virtue is to love one’s enemies, and the things that follow. To love them, I mean, not inasmuch as they are enemies, but inasmuch as they are men. And not only to love, but also to pray for them. For to loving one’s enemies follow also the other things; I mean to bless those who curse, and to do good to those who hate, and to pray for those who treat one despitefully. For these are the marks of perfect love. And consider also the prize ^D of such a great virtue; inasmuch as this accomplishment was greater than any other, He also sets for it a reward greater than all, for He says:

"That — unjust." God is Father of men as their Creator; for we call even those who are makers of certain works fathers; further, also as their guardian and provider; for it is the property of a father to care for and provide for his own child. But they become sons of God who are made like unto Him through virtue, as far as is possible for man. For it is the property of a son to be like unto his own father. "That," He says,

that you may be made sons of God, not by nature, but by likeness, namely by loving your enemies: because He too, though assailed by the wicked and unjust with blasphemies as with darts, and affected with contumely, and deprived of His own honor, nevertheless, because of the love with which He pursues them, makes His sun to rise upon the evil and the good, and rains upon the just and the unjust. But you indeed suffer evil from your fellow servants; He, however, from His servants. And you will indeed provide them with few and small benefits; He, however, with many and great ones; and yet He grants you, by such an imitation, to become like unto Him, and to be called His son. ^B By the sun and the rain, he has signified all things convenient for life; for by these all things are generated from the earth, are nourished, grow, and are perfected. It may also be said in another way: That you may be sons of God, by being made like to His Son, who, having suffered countless terrible things from His enemies, yet loved them and bestowed benefits upon them, teaching and healing them, and at last, being crucified by them, prayed for them, saying: Father, forgive them; for they know not what they do. 10 Therefore, Christ wishes you to be reconciled to your friends: Go, He says, first be reconciled to your brother; but He bids you love your enemies and pray for them, as has been said before. Vers. 46. For if — V. 47. they do. It is not virtue to love one who loves you, but a matter of nature. For even the publicans do this, among whom there is not even a trace of virtue. Now publicans are those who collect taxes, and the merchants (as we may speak), who of course live by exchanging goods. Those who practiced such arts were held in the greatest infamy, as being unjust, greedy, and wicked. Whence also in the teaching which was given in the level place, instead of saying "publicans," He said "sinners." 11 But when we ^C do not even love those who love us, but rather envy those who wish us well, what, pray, will we be worthy of condemnation, when, having been commanded to abound in righteousness above the Scribes and Pharisees, we are even inferior to those who were infamous among them, the publicans? Vers. 48. You shall be — is. They who love those who love them are certainly imperfect in love; but they who love even their enemies, these are perfect. Cap. VI, vers. 1. Take heed — who is in heaven. ^D Having already planted the virtues, He next removes the passion that grows upon them and is troublesome to them, namely vainglory.

Chapter VI

^A

He says, "Take heed," implying that this beast creeps in secretly like a thief. Having said, "Take heed that you do not perform your alms before men," He does not stop there, so that, by the fact that some see, one might not be led astray, but adds, "To be seen by them," as if He were saying: "Take heed that you do not perform it before men for this reason, so that you may be seen by them." For if you do not do it for this cause, the law does not forbid doing it before them. The goal of it is examined, not the manner. ^B It is that one who performs it before men should not do it for the sake of ostentation. If anyone performs it for that reason alone, and not before men for the sake of ostentation, or if he performs it for that reason and not in order to be preached by the one who received mercy.

"Otherwise," He says, "you have no reward from God, since you sought from men the reward for such alms, namely the praise that comes from it." He constantly sets before them in His words the Father who is in heaven, shaming them, since they have a heavenly Father and yet have earthly thoughts, and at the same time spurring them to conduct themselves in a manner worthy of such a Father. ^C

Vers. 2. "When — yours." He increases the dissuasion against alms given for ostentation. "Do not sound a trumpet," instead of "do not broadcast" or "make it known to men." For those who sound trumpets do so to be heard by the multitude. Some say that hypocrites used to call the needy with trumpets. A hypocrite is one who is one thing, and appears to be another, for the sake of human pleasing. For the face of those men was not that of almsgiving, but of vainglory. "They have received," instead of "they have." ^D

"But you — yours." Having said how you must not do it, He next says how you must do it.

Here, by "the left hand," He signified those who are closest and most familiar. For nothing is closer or more familiar to you than your hand. And neither [index: entries preserved]

^A should your left hand know it, to the point that it would be a hyperbole, meaning that even that should be hidden from it—by which it is indicated that one ought to be very hidden. ^B By another interpretation, the "right" is virtue, and the "left" is vice. Let not vice, therefore, know the act of virtue, that it might be performed without any mixing, but rather let the good be practiced unmixed.

Next, He added instruction, signifying that you have God as a witness and overseer, who, like a father, rejoices ^B to see the good deeds of his children, and that you will not lose what you have given, but will surely receive from Him the reward for the almsgiving. He did not say, however, from where one ought to give alms—for instance, that it should be from righteous purses—for this was known to everyone. Moreover, He had also previously pronounced blessed those who hunger and thirst after righteousness.

Vers. 5. *And when... their own.* ^B Narrow lanes are tight streets through which few can pass, which we call blind alleys; but broad streets are public roads, through which many can walk at once, which we call open-air pathways.

Vers. 6. *But you... in the open.* In like manner, having said here how one ought *not* to do it, He says how one *ought* to do it, and He has used this mode of teaching frequently. ^C By "your Father who is in secret," He means the invisible One. And again He adds, "He who sees in secret will reward you in the open," manifesting that if you seek spectators, you have God Himself instead of all. But if you desire to have men also as spectators, you will have them too at the time of the proclamation and the rewarding—and not many only, but all, and not men only, but even angels and archangels and all the heavenly hosts. For if you manifest your good deeds now, you both lose the reward from God ^C and men themselves will condemn you as a seeker of vain glory. When, therefore, it is possible both to receive the reward for good deeds and to be proclaimed in the open before so many, if you but wait a little while, how is it not altogether foolish and irrational to fall away from both of these, and to exchange that theater for this present one?

But this passage must be understood by way of anagoge (or spiritual interpretation). ^D The "closet" is the mind, the most beautiful dwelling-place of thoughts. The "door" is the seat of the senses—the eye, the ear, and the rest—through which the evil thought enters and plunders the wealth of virtue.

What then? Is it not right to pray in church? Most certainly it is, but not so that you may appear to men—for this He condemned as the work of hypocrites—but so that you may render God propitious to yourself. For it happens that someone may pray among many others and not sin,

^A nor yet sin when he prays in a closed closet, if he does the opposite [to what the hypocrite does]. For God everywhere examines the end of what is done. And He called these [people] hypocrites, as they have the appearance of those praying, but a mind lusting after empty glory.

Vers. 7. *Praying — ethnics.* He calls babbling the petition for things that are not proper, such as for riches, for glory, for power, and similar things, which neither benefit the soul nor are necessary for the constitution of the body. By "ethnics" he means the unbelievers. Since these not only ask for things that are not proper, but also, by making long requests for such things, think they can persuade [God] through their wordiness, He condemns this opinion of theirs by having said this. ^B

Vers. 7. *They think — they shall be heard.* They do indeed think so, but not rightly.

Vers. 8. *Do not therefore — ask of Him.* He knows what you need, even before you ask anything of Him at all. It is not appropriate, therefore, to ask for things that are neither useful nor necessary, as we have said, which is the vice of babbling. For since He is a Father, He is indignant at children petitioning for what is not proper. But if He knows what we have need of, why do we ask Him about these things at all? Certainly not to instruct Him, but to demonstrate that we hold Him to be both feeder and Lord, and so that, hanging our hope of providence and salvation upon Him alone, ^C we may move Him more easily.

For, as a Father, He both knows what we need and is ready to provide things that are necessary or useful; yet He demands that we ask for them for the reasons stated. After teaching these things, He also provides a form of prayer, not so that we may pray with this prayer alone, but so that, having possessed it as a fountain of prayer, we may draw from it the meanings of our prayers.

Vers. 9. *Thus — you. How?*

Vers. 9. *Father — in heaven.* Each word must be examined. For He commands us to say "Father," so that ^D we may bring to mind our noble birth from above, and what a gift we have been deemed worthy of, having been adopted by God, and so that we may conduct ourselves worthily of such a Father; for he who lives wickedly but calls God his Father lies both against God and himself. But we say "Our," so that we may recognize that we are all, as faithful, brothers to one another, having been commonly adopted by the one and only God, and so that, by continually confessing this, we may not be puffed up over the humble, nor think or say anything at all contrary against our brothers.

^A

It is added, *Who art in heaven*, so that we may always look toward heaven, hearing that our Father is there; and even more, that we ourselves may say this, and despise earthly things, hastening to ascend thither by the ladder of virtues, where our Father is. When we say that God is in heaven, we do not mean that we are confining and circumscribing Him in heaven, for He cannot be contained or circumscribed by place. For God is said to be everywhere, but especially in the more worthy places, because they seem more capable of receiving Him. Therefore He is said to be in heaven because that place is most pure, in which are the stars, the virtues, and the hosts of the saints, in whom He finds rest. ^B

† Chrysostom, indeed, refers this whole prayer that was delivered to the Son. For He too is called our Father, as Creator, Provider, and Teacher. According to this reasoning, the Holy Spirit could also be called our Father. Therefore, these things can be referred both properly to the individual Persons, and commonly to the triune and one Godhead.

Verse 9. *Hallowed be thy name.* Hallowed, that is, glorified; for if we live according to the norm of virtue, God is glorified by those who behold us: *Let your light*, he says, *shine before men, that they may see your good works, and glorify your Father who is in heaven.* Since, therefore, thy name is glorious in itself, let it be glorified also through our conduct. ^C

Verse 10. *Thy kingdom come.* By kingdom he here means His second coming, as it will happen with great glory. And he added that this should be requested, so that, knowing what we are asking for, we may be prepared in every way for meeting Him. For to be prepared is to desire that the Judge may come.

It can also be said in another way: Let thy kingdom come to us, that is, rule thou over us, and not the devil; do thou persuade us and command us through thy precepts, and not he.

Verse 10. *Thy will be done on earth.* Thy will be done on earth by men, just as it is done in heaven by the angels; concerning whom David said: *His ministers, who do His will.* And the will of God is His commandments. The phrases *Hallowed be* and *Thy will be done* are optative. For we desire and pray for these things, because we need for these things even

^A divine help. And the remaining phrases too are optative, even if they seem imperative.

*The bread — today.* Knowing that the angelic nature is in no way in need of food, but that the human nature is indeed in need of it, He commanded us to ask for what is necessary for our nature. He said *our bread*, meaning that which is formed for our sake; and He called it *daily* [supersubstantial], because it is suitable for the substance, life, and constitution of the body. Or, according to Chrysostom, He said *daily* [epiousion], meaning that which is for the current day. For this is what we name the day. He also added *today*, more clearly leading us away from worrying about the future [lit. "further"]. For He wants the faithful to ask in their prayers for bread only, and for this to be for this day only, and not to worry about the coming day, because we do not know if we shall even live on it. And so it is superfluous to worry about a day whose duration we do not know whether we will even reach. And this He also commanded later on at length, saying: *Do not be anxious about tomorrow.* For thus we shall be unencumbered, yielding little to the necessity of nature, but turning the rest toward spiritual work.

[It is fitting, moreover, to also ask for the bread of the soul. For it too needs daily [supersubstantial] food, I mean, the illumination from above and the provision of divine knowledge.]

*And our [debts].* Knowing how slippery our nature is toward sin, and foreseeing that even after the washing of regeneration we would sin, He commands us to pray for our sins, which He called *debts*. ^B For a sin is also a debt, as it makes a man liable [to judgment], just as a loan does. And praying for their remission, we are put in mind of them, and being humbled, we are broken in spirit. He also teaches the way by which we shall be able to turn God, I mean, that we too must forgive those who sin against us; for He called these people *debtors*. And He commands that this be put forward in place of every form of supplication, as if it alone were able to deliver us. Therefore, also after completing the teaching on prayer, He repeats the discourse on this matter. Now, however, He added this to the prayer, so that as we say this daily to God, it might be necessary to forgive those who have transgressed against us, fearing ^C lest we be condemned as liars for the purpose of deceiving God.

^A

*Verse 13. And lead us not into temptation.* Temptation is every struggle, from the vexation of the demon, in any way whatsoever brought upon us, by which the fortitude of our soul is tested. The Word therefore instructs us not to trust in ourselves, nor to leap into temptations through boldness. For the act of praying, "not to be led into temptation," teaches these things, and leads us to the knowledge of our weakness, and implants humility. But God tempts no one, as the apostle James says. How then does he say, *Lead us not into temptation*? "Lead us not" is instead of, "Do not permit us to be led." This is an idiom of Scripture. For in that He permits, He seems to lead. For every temptation is brought forward by the devil, but it does not touch any man, unless God permits. For he could not even harm the swine, ^B without His permission. We shall find this clearer as we proceed. He often permits temptations to be brought upon us, either for the purification of our sins, or for the manifestation of our soul’s fortitude, as the history of Job taught. He bids us, therefore, to pray that we not be led into temptation; but He Himself, being the moderator of our souls, sometimes permits, and sometimes forbids, according to what is expedient for each. Therefore, when temptations are not being brought, we ought to guard against them; but when they are brought, we must struggle manfully, so that we may show a specimen both of humility and of fortitude.

*Verse 13. But deliver us from evil.* He named the devil "evil" ^C in this place, not as being evil by nature, but by choice. By antonomasia, He called him "evil," as if placing him at the extreme of malice. And in that He bids us pray to be delivered from him, He shows that he wages the most atrocious and irreconcilable war against us; and that we have need of help from above. He specified that we pray to be delivered from him *alone*, teaching that he alone is the cause of every evil, and that it is fitting to exercise enmity only toward him, and not toward those who, from thoughtlessness, are persuaded by him and do us harm; whom it is more fitting to pity, as having been overcome by him.

^D Also in another way can we interpret anagogically certain things in the Lord's Prayer, as that the name of the Father is the Son. For a name is declaratory of him whose name it is; and thus the Son manifests the Father.

^A Mark said that he questioned them on the way. For it is probable that when he arrived in the regions of Caesarea, he was praying and traveling at the same time. He says "the Son of Man," that is, the one who appears to men as a man. He questioned them, not as one ignorant, but in a providential manner, so that Peter might say what had been revealed to him, and the opinions of all the others about him might be reprobated as erroneous. For he knew that God the Father had revealed to Peter concerning him, by opening his mind. And observe how he did not question them at the beginning of his preaching, but after having performed many great signs, after having taught concerning many great things, and after having provided sufficient proofs of his own divinity and his equality with the Father.

^B "But you, whom do you say that I am?" You, he says, who are always with me and have much experience of my power in both work and word. When, therefore, he said to them: "But whom do you say that I am?" he signified that the crowds do not speak correctly.

"Simon Peter answered… of the living God." Again Peter, being fervent everywhere, leaps forward and takes the lead. He said "of the living God" because it is written concerning him: "I am the living God," and "As I live, says the Lord," and many such things, for the sake of differentiation against dead idols.

^C "And… in heaven." And yet even before this, after the storm had ceased, the disciples confessed him to be the Son of God, saying: "Truly you are the Son of God," and they were not called blessed. And others also believed him to be God, as we have previously said; but he blessed none of them. What then is to be said? That all who confessed him to be the Son of God, or believed him to be God, did not suppose him to be these things by nature and properly, but by adoption and according to the excellence of virtue, as also all the saints are called sons of God. Peter alone understood this man to be truly Christ, and by nature and properly the Son of God. Therefore also, Christ, wishing to demonstrate to the disciples that he alone knew this correctly and confessed it without error, calls him blessed, as one who had attained a divine revelation concerning him. For flesh and blood, he says, that is, man, did not instruct you in this confession concerning me, but my Father, as one worthy of such a revelation. The word ^D *Bar* is Hebrew, and it signifies "son," for Peter was the son of a certain Jona. Having therefore thus confirmed the opinion of Peter, and having shown it to be God-taught, observe with what privileges he honors him.

"And I… my Church." You are Peter, as one who is to be a rock of faith after the denial, or as already being firm in your mind.

^A to the disciples alone, as those more perfect than the crowds, and as the common teachers of the world. He did not wish the crowds to know this now, until his resurrection from the dead, so that, having learned now that he is by nature the Son of God, and by nature God, and then seeing him ignominiously treated with insults, suffering terrible things, and bitterly slain, they might not be scandalized, and fall back into their former unbelief, and be difficult to bring back. For if even the disciples were scandalized by these things, who were more perfect than the crowds, not only by those things which were seen, but also by the words spoken beforehand concerning them, how much more would the imperfect crowds have suffered on seeing such things, ^B and being ignorant of the mystery of his passion, a mystery which was still difficult for the disciples themselves to accept? For these men, too, when the Holy Spirit descended upon them after the Master’s Ascension, were finally filled with divine grace, cast aside human reasonings, understood all the mysteries, and became firmer than adamant. Until that time, however, all of Christ’s human traits were constantly a source of scandal to them. Therefore, as has been said, he did not want it known to the crowds then that he is by nature the Son of God, and by nature God, and he charged his disciples to this effect in many ways. But when, all things that could cause scandal having been completed and finished, the sun was to be darkened, the veil of the temple was to be rent, the earth was to be shaken, the rocks were to be split, ^C and the bodies of the holy ones who had fallen asleep were to be raised, while he himself was to rise gloriously from the dead—at that time, indeed, the power of his divinity shone forth clearly, and his demonstration was irrefutable. Moreover, the Holy Spirit was about to impart understanding not to the disciples alone, but to all who believe; and then at last he wished both the mystery of his divinity and that of his passion to be published to all, so that his preaching might proceed without any scandal. — *From that time — to be raised.* From that time, from the moment when the disciples learned firmly that he is the genuine Son of God. ^D For only then did he begin to demonstrate, that is, to foretell to them, what he was about to suffer, so that, knowing these things in advance, they might not be scandalized at the time of the passion, nor suspect that he suffered out of the weakness of his nature. For how could one suspect that of him who foreknows it, foretells it, and strives all the more to suffer? — *And — him.* Taking him aside, that is, separating him from the others. For upon hearing that he was about to die, he was troubled, considering this unworthy of his divinity. And so, as if having already gained boldness,

^A in another way too, Christ has fulfilled the law, having observed its ordinances, and has brought it to a close, having hidden its imperfection through the perfect. Whence the things of the Gospel are not opposed to those of the law, but are in harmony: for the law was a beginning, but the Gospel is perfection.

18. Amen — shall come to pass.

19. Whoever — of heaven.

19. Whoever — of heaven.

20. I say — of heaven.

^A If, however, your eye is diseased, your whole body will be darkened, not having light from it. So therefore the eye of the soul, the mind, serving the care of the buried treasure, is diseased; for this care itself is an infirmity, and therefore the soul is also darkened.

Ver. 23. *If therefore — how great?* If therefore the light that is in you, that is, the mind, which was given for this purpose—that it might illuminate and govern the soul—is darkness, that is, is darkened, then how great will be the darkness that proceeds from the passions, for the purpose of darkening the soul, since that which was rising up to illuminate it ^B has been darkened?

Ver. 24. *No one will despise.* He brings forward another, more formidable consideration, so that we might be more strongly turned away from the love of temporal things, showing that this also casts us out of the service of God and enslaves us to wealth. Simply, however, and anonymously, He says "two masters" at first, so that he might compel the hearers to confess the truth of what has been said; then He puts them by name, those whom the discourse was about. He says "two masters," however, who command contrary things. "Will hold to" means "will obey."

Ver. 24. *Not — mammon.* Behold, He has now manifested by name those two aforementioned masters. Mammon, among the Hebrews, means wealth, which He also called a "master" on account of the weakness of those who submit to its dominion. What, then? Was not Abraham rich? Were not Job and others like them? Certainly, they were indeed rich, but they did not serve their wealth; rather, they themselves mastered it, ^C and consumed it upon the needy. *You cannot serve God and mammon,* because God commands not only to abstain from what belongs to others, but also to distribute one's own; mammon, however, leads to the contrary: not only not to distribute one’s own, but not even to abstain from what belongs to others. And that Master commands one to restrain the belly; this one, however, to indulge the belly: one to be continent, but this one to commit fornication, and other such things.

Ver. 25. *Therefore — take no thought.* After He concluded the topic of not storing up treasure upon the earth, and persuaded them to distribute what they have in excess to the poor, He teaches from then on not to be anxious about necessary use. For He says: *Take no thought for your life* [soul], that is, do not be anxious for the sake of your life, *what you shall eat, or what you shall drink.* For although the soul ^D neither eats nor drinks, yet for the sake of the soul men eat and drink, for the body cannot inhabit [the soul] unless it eats and drinks, until that body itself also is made incorruptible.

In another way also this can be applied, that since men are sometimes anxious in their soul, and sometimes...

^A in their body, when they strain [(23)] this toward the acquisition of what is sought, the Lord, leading them away from this care and that, said: "Be not anxious, neither for your life, nor for your body, concerning food and drink, and clothing." ^B

"Is it not more than clothing?" He said this, demonstrating that He who gave us that which is more, will certainly also give that which is less; and by "more" he means that which is more precious.

"Look at the birds — them." Lest anyone should say, "And how then shall we live, not being anxious about necessary things?" He resolves such an objection by the example of the birds, which, though they are anxious about nothing, God feeds. Yet He could have taken an example from men, and said, for instance, Elias and John, and others like them, who were anxious about nothing of the sort; but He did not do this, but rather suppressed the aforementioned objection by means of the birds, rebuking them more shamefully and removing every pretext.

For indeed, the ancient Scripture, wishing to humble ^C men more severely, sends them to the bee, and to the ant, and to other animals. The birds, therefore, remaining as they were from the beginning, have an abundance even of food according to their nature; but man, having turned aside, is deprived of it. Yet those things which alienation from God took away, the turning again to Him gives back. Therefore, He commanded us not to be anxious about these things, but about being reconciled to God.

"Are you not — of them?" Are you not much better than the birds? And if God feeds the lesser, much more will He feed the greater. For He who fashioned a body for us that requires food will surely provide also its sustenance. What then? Is it not allowed to sow? He did not say, "Do not sow," but, "Be not anxious." For it belongs to the perfect not to sow, but to labor only for the food which does not perish—I mean the virtues—as did the apostles and those who imitated their life, and to seek sustenance from God; for He says, "Give us this day our supersubstantial bread." But ^D for those of the middle sort, it belongs to sow, yet not to be anxious about how the seed might grow, and to strain themselves wholly into such cares, so that on account of them they neglect the soul. Therefore, He neither forbade nor strictly permitted sowing, but left it to the free choice of each. For even if He said concerning the birds that they do not sow, it was only in order to show that God feeds them; but He did not say this to forbid sowing, but only to show...

^A that we ought not to be anxious, but to entrust the provision of our needs to God.

Chapter VI

Furthermore, if you do not trust in His might, at least trust in mine; for no one forsakes one so beloved without a rational cause. Hear Him. Obey Him, believe in Him, whatever He may say or do. And if He should even desire to be crucified, let no one stand against Him. For you do not know the mystery of His economy; but whatever He says and does, He says and does according to my will. Henceforth, therefore, ^B hear Him, leaving behind the Mosaic law and the prophetic mysteries. For Christ is the fulfillment of the law and the prophets; and from this time forth all those things were completed, having extended only up to this point. ^C And—vehemently. But surely, even earlier at the Jordan, a voice such as this occurred; and after this again, when they even said that thunder had occurred, and no one suffered anything of the sort. How then did these men now fall on their faces? Because the height was great, the solitude deep, and there was much silence. Besides, a transformation took place full of horror, and an immortal light shone forth, and finally, with the cloud spread round from above and the voice crashing down upon them, they were deservedly overturned and terrified. It is also possible to interpret "they fell on their faces" in another way, namely, that they worshipped. ^D—do not be afraid. He took pity on their weakness, and quickly dissolved their fear. —Lifting up—alone. In order that they might be reassured that the voice had been concerning Him, He is now seen by them alone. —And—shall rise. For as much as greater things were said about Him, so much the more difficult they seemed to be believed. He therefore commands this vision to be hidden by them, because it was not going to be that they themselves could persuade others, and the Jews would have been more exasperated. And—first? Having been taught more accurately concerning His divinity, both from Peter's confession, and from the transformation, and from the voice from above, they ask: "Since You are the Christ, why do the scribes say that Elias must come before Christ? How then did this one not come before You?" This, therefore, the disciples asked. But it is fitting to know that the Scriptures speak of two advents of Christ, the one which has passed and the one which is to come. Concerning both of which Paul also taught, saying: concerning the first, "The grace of God has appeared, bringing salvation"; and concerning the second, "Waiting for the blessed hope and manifestation of the great God and our Savior Jesus Christ."

and clever at devising adornments. But the *clibanus* is the oven for bread. Understand the pronoun "you" as indicative of honor. For he speaks as one who loves, as if to say: "Are not you, who are His precious possession, of much greater value? To you He has granted body, soul, and mind; for your sake He made the world; for your sake He sent the prophets; for your sake He even handed over His only-begotten Son."

30 "O you of little faith." This is a reproach. For having shown what He wished, He thereafter rebukes them, calling them "of little faith," as those who did not believe without hesitation that God would take care of them, and for this reason were anxious. By thus rebuking, He puts them to shame and makes them more tractable. He instructed them also through the stated example, so as not to think highly of the costliness of garments, of which the flowers of the grass are more beautiful and fair. And just as He said above concerning the birds, that they do not sow, and did not forbid sowing, as we remarked there, so neither did He forbid laboring and spinning here, but spoke in this way, wishing only to show that it is God who clothes them.

And why did He clothe the flowers with such beauty? Because He wants you to learn from this also the magnitude of His wisdom and power. If, therefore, He has sumptuously adorned the lilies which were made for your sake, how will He not much more clothe you, for whose sake He fashioned them? Being Himself the Creator and Provider of all things, He nevertheless attributes the creation and providence of all things to the Father, showing thereby His oneness of mind and power with Him, and (31) that it was not yet the time to reveal openly concerning His own divinity, as we explained when expounding that passage: "You have heard that it was said to those of old, 'You shall not murder.'"

"Do not be clothed." He repeats again the discourse regarding not being anxious (32), because of the violence and the difficulty of casting off anxiety. But do you consider: if, when we are commanded not to be anxious even about necessary things, what forgiveness shall we have if we are anxious about things that are not necessary?

"All things – seek." Understand "Seek" as meaning "Are anxious." For the Gentiles, like irrational creatures, look only to pleasure. But when we do not even surpass the Gentiles—we who are commanded to surpass the Scribes and Pharisees in virtues—of what punishment would we not be worthy?

"He knows – all things." Having rebuked them sufficiently, He encourages them again from another direction. For it is the work of a teacher to be loving, and to rebuke where it is necessary, and to encourage, and to stir them up from both sides.

He did not say, "God knows," but "Your Father knows," so that they might have the greatest confidence. For since He is a Father, and such a Father, He could never overlook His children perishing for want of necessary things, when even earthly fathers do not endure this. And since He knows that you need all these things, He will certainly give them. For to eat and drink and be clothed are not superfluous things that He could disregard, but are useful to the body and necessary for its nature. Therefore, what you think is a cause for anxiety for you is more a cause for security. Because these things are necessary, for that very reason you ought to be all the more confident. For what father will endure not to provide even the necessary things for his children?

^B Vers. 33. *Seek... for yourselves.* First, this means: before the things that are necessary for the body, or: above all and especially. He now calls the "kingdom of God" the enjoyment of eternal goods; and His "justice," the justification that is from God—that He Himself might justify you—or the practice of justice, that is, of universal virtue, through which we are justified.

The kingdom of God and His justice

And it is most fitting to live for this, and to ask for it the more. For unless we ask for this, He will by no means give it; but the things that are necessary for the body, we receive whether we ask or do not ask, for the sake of the sustenance of the body, just as even the unbelieving nations do. For this reason He said: "They shall be added unto you." Therefore, one ought not to be anxious about this, which we are going to receive even without anxiety, but about the other, the prior and more important thing. But if He provides the things that are necessary for the body even when we do not ask, why then did He command us to ask for supersubstantial bread? For no other reason than that by such a petition we might confess that it is He who nourishes us, and that it is not our own haste, and that by confessing this in such a way, we might become more intimate through gratitude.

Vers. 34. *...of itself.* Since He had said simply above, "Do not be anxious," it seemed that He had absolutely cut off all concern for the things that are necessary for the body. Therefore, He now teaches more clearly here, that the one [anxiety] regarding...

[the present day, as necessary, by reason of the weakness of the body; but the care of the morrow he forbids, as superfluous. For the morrow’s day will have its own care again, that is, the things which a man needs in it. Some, indeed, say that he ^A entirely cut off care, as a goal for the more perfect; but here, that he allows the care of the present day, for the sake of the weaker ones.

Sufficit—suum. By “evil” here he means care, misery, and the calamities that arise from all sides, which suffice for the day, and it is not right to add to the morrow’s day also anxiety, and to burden it, since that cannot be useful to us for spiritual labor. For it is called evil, not only wickedness, but also the things mentioned. For it has been said in other places also that evil is wrath [sent] by God, and a scourge. “For there is,” he says, “no evil in a city which the Lord has not done.” And again, “I,” he says, “am one who makes peace and creates evil,” meaning famines, pestilences, and such like. For we are accustomed to call things that are sorrowful and painful, evils.

Chapter VII

Nolite—judicemini. [Chrysostom says (36) in his interpretation of the Epistle to the Hebrews, that “Judge not, that ye be not judged,” is said of life, not of faith. Likewise also, “All that they may tell you to do, do.” For the “doing” is of works, not of faith.]

By judgment here, understand condemnation. For ^C Luke, interpreting this, said: “Do not condemn, and ye shall not be condemned.” And if someone, such as a ruler over a subject, a father over a son, or a master over a slave, does not condemn the one who sins, wickedness will surely increase, and there will be confusion. But he is not speaking here of that kind of condemnation which loves what is good and corrects what is evil; for later on he commanded even to reprove in this way, and to bind: “Go,” he says, “and reprove him”; and again, “Whatsoever ye bind on earth shall be bound in heaven.” But now the discourse is not to those who are in authority, but to those who are under authority, warning them not to look at the affairs of others and condemn them, instead of looking at their own and condemning themselves. ^D

For even Paul the apostle says, that “If we judged ourselves, we would not be judged.” And the discourse is also directed to those who, while committing great sins themselves, condemn those who fall into small ones. For he says immediately in what follows: “Why lookest thou at the mote that is in thy brother's eye, but the beam that is in thinc own eye?”

^A Mote, however, is a fragment of wood, most minute.

Ver. 2. *In what judgment you judge.* By the same condemnation with which you condemn your brother, you shall also be condemned; that is, if you curiously examine and condemn his slight lapse, your own slight lapses will also be curiously examined and condemned in the time of the fearful judgment.

Ver. 2. *And to you.* With the same measure of strictness with which you measure your conduct toward him (for example, that he ought to have paid attention to this or that), your own conduct will be measured out to you. The meaning is this: how much strictness you demand of him, so much will you also be required by God to yield. It is necessary to note that just as, if we forgive our debtors, God also forgives us, so if we do not condemn our brother, neither will God condemn us. O admirable power of the commandments, which are indeed easy to perform, yet procure for us great salvation!

What then? If a brother has committed fornication, or some other such transgression, shall I not correct him, but rather keep silent? Correct him indeed wholesomely, as a physician. For he did not say, “Do not restrain the delinquent,” but, “Do not judge.” And Paul also says: “Who are you that judge another man’s servant? To his own master he stands or falls.” And again: “You, why do you judge your brother? Or you, why do you despise your brother?” And truly to condemn one not subject to oneself is a mark of a Pharisaic soul, and one that justifies itself. ^C

Ver. 3. *And why do you look at the mote?* By the mote, he indicated the smallest sin; by the beam, however, the greatest. For a beam is an oblong piece of wood. He wishes to say: How is it that you keenly perceive the most slight lapse in your brother’s soul, but do not see the most weighty one in your own? For everyone sees what is his own more than what is another’s, and sees greater things more than lesser ones.

Ver. 4. *Or how.* Or how will you attempt to cure him, when you yourself are in greatest need of a cure? For behold, the beam is in your eye.

Ver. 5. *Hypocrite, cast out first the beam out of thine own eye.* He named such a one a hypocrite, as one who takes to himself the office of a physician, while holding the position of an invalid; or as one who, under the pretext of correction, curiously investigates another’s lapse, but does so with the purpose of condemnation. ^D For if you do this out of desire to care for your brother, first care for yourself, having transgressed more than he; but if you despise yourself, it is manifest that you do not love him either; for everyone loves himself more than his brother. And so, not for the sake of mending, but for the sake of condemning—

^A you reproach him. You see, then, that He did not forbid healing others if that is truly your heart's desire; but He warned that you must heal yourself before them; for a physician ought to be healthy. He established these and like things, not hindering mutual correction, as has been said, but curbing the negligence of one's own sins. For a double condemnation awaits him who, while held guilty of great evils, curiously scrutinizes the slight errors of others.

^B Vers. 6. Ne—porcos. He called the mystery of our faith holy and pearls: holy, as being divine; pearls, because of the precious dogmas hidden within it. And again, He called those who are held in incurable impiety dogs and swine: dogs, as if barking at Christ; swine, as if wallowing in the mud of the passions. He commands, therefore, that we do not hand over the mysteries of the dogmas of faith to such people. "Lest you cast them," that is, "Lest you offer them." For they are unworthy to hear such things. Then He adds the cause.

Vers. 6. Ne quando—vos. It is better for them to be ignorant of these things than to know them, lest, after they have learned them from you under a pretense of probity, they mock and disparage them. For this is what "trample them underfoot" signifies. He calls their feet their infidelity, through which they walk toward perdition. Then, turning from their feigned probity to open opposition, "they may rend you," that is, make an attack and resist you. For, not being able to understand the divine dogmas in a manner worthy of God, they attribute human passions to them, and armed from that source, they revile the dogmas and afflict you. ^C

Vers. 7. Petite—vobis. Since He had commanded3 some great and wonderful things—such as that the disciples should become superior to all the passions of the soul, and be made like unto God in judging the worthy—lest the commands seem grievous, He added suitable considerations that persuade one that these things are easy. But He added the crown or peak of ease: I mean, that there is help from prayers. For those who are striving must not only exert themselves, but also ask for help from above. And it will certainly come, and be present, and will aid, and will make all things easy. For this reason, He commanded them to ask, and He promised that it would be given. Yet, not to ask simply, but with perseverance and assiduity. For this is what "seek" signifies. And not only with perseverance and assiduousness, but also with fervor and vehemence. For this is what is indicated by what He adds, saying: "Knock."

Vers. 8. Omnis—aperietur. ^D He who, without passion...

asks in practical philosophy receives the grace of virtue for the execution of the commandments; and he who seeks without passion in the contemplation of nature will find the truth in existing things; and to him who knocks without passion at the door of knowledge in theological initiation, the knowledge of hidden mysteries will be opened. But he who asks, or seeks, or knocks with some passion, will not succeed. For, "You ask," He says, "and do not receive, because you ask amiss" (Jac. IV, 3).

He added these things ^A for the confirmation of the promise, so that if you do not receive immediately, you might not desist, but might persevere and grow fervent. For this reason He does not give immediately to the one who asks, so that he might seek; and for this reason He does not immediately open the door, so that he might knock. For with men, if you persist, pressing them with petitions, you provoke them to anger; but with God, you rather irritate Him if you do not do this. For He requires of you assiduousness and vehemence, and He wishes you to ask perseveringly and at the same time fervently. For he who asks and does not receive, either asks unworthily, or does not persevere, or asks tepidly. For these three things must coincide.

Vers. 9. Or who—to him? He again places before us the consideration of a human action, and by an example leads the listener to trust in what has been said. For the one who asks must be a son, and must ask what it is fitting for a father to give, and what it is advantageous for a son to receive.

Vers. 11. If—from him? He called them "evil," not slandering human nature, but by way of contrast to the goodness of God. For human goodness, compared to the divine, ^B appears to be wickedness, and there is such a difference between the two as there is between man and God. Consider, too, how at one time He exhorts us to work at virtue, and at another time exhorts us to pray; and now He passes from the one to the other, now from the latter to the former. And He does this to teach that we should not be secure in good works alone, nor again in prayer alone, but that we should bring what is ours and implore help from above. For these things, fighting with mutual aid, will have a prosperous success.

Vers. 12. All things—to them. All the things which He had previously ordained concerning love, He has now summarized in this brief saying, and has taught succinctly, setting forth a matter that is both easy and most just, saying that "All things, whatever you might wish that men do to you, do you also to them" (Mt. VII, 12). ^C And do these things to them in such a way as you would wish them to do to you, which is the same as loving one's neighbor as oneself. Wherefore He also added:

Vers. 12. So—prophets. Thus the old law and the

[Varia lectiones et notæ]

prophets determine. For the law saith: "Thou shalt love thy neighbor as thyself." ^A And the prophets again have exhorted the Jews much concerning brotherly love; but Christ, when questioned in what follows by the lawyer as to what is the great commandment in the law, by answering concerning the love toward God and the love toward one's neighbor, added: "On these two commandments hang the law and the prophets," that is, they are attached to these two, and concerning these two they discourse more excellently, and have this as their primary goal: to teach men ^B both to love God with piety, and to love one another in not harming their neighbor.

It may also be said otherwise, that the whole law and the prophets have these two commandments as their root, cause, and argument.

Vers. 13. Enter—gate. He calls virtue a narrow gate, as introducing one into eternal life; but he calls the way narrow, as preparing those who enter to toil, and sweat, and suffer, until they reach the end. For because it is narrow on account of its perfection, it is said that those who are clogged with sins cannot enter ^C until they have shed the fat of sin.

Vers. 14. Because—it. Similarly, he named the love of pleasure a gate and a way, as leading to punishment: for this is what he calls destruction here. It is broad and spacious, because it offers no labor to those entering through it, due to its being invisible and its ease and being devoid of watchfulness.

Vers. 14. How narrow—life. The "how" is placed for "exceedingly." For he heightens the narrowness and troubled state of it, so that by knowing these things we may be aroused to ^D struggles, and be prepared for patience and the endurance of toils. For that which is known beforehand and expected to be painful is wont to be easier to bear and lighter to endure. Wishing therefore the disciples to be ready for the struggle and endurance, he manifested the narrow and painful character of the aforementioned way.

Desiring to console them concerning the affliction from this, and to lighten it, he taught them whence he leads—namely, to life, that is, eternal life—by looking at the toils, dizziness, and by looking at the end of them, he urges them on by the hope of recompense. Nor is it a small consolation to call it a gate and a way. For both are things that are passed through, and not lasting.

CHAP. XIX

Vers. 55. Such—their. For this reason he composed the whole parable, confirming it by example, that it might be the more readily accepted. In the beginning of the parable, he placed himself as King and lawgiver; but at the end of it he attributed the authority of punishment to the Father, that he might not seem to be boastful himself, and at the same time showing that the authority of both is one. The phrase "From your hearts" is used instead of "from the heart," and not from the mouth only.

— And Jordan

— And — there

CHAP. XX. Concerning those who asked if it is lawful to put away one's wife.

— And — cause

— But He — them

^A

Vers. 14. *Et—cam.* There, indeed, there are many, because it is pleasant and without labor; but here, few, because it is difficult and laborious. It is worth knowing, however, that He now called the way of eternal life narrow and constricted, because of its temporary affliction; but elsewhere He calls the yoke of His commandments and the burden of His precepts light, because of the hope of eternal goods. For virtue is indeed heavy because of the burden of labors, but light because of the reward: and the expectation of future joy mitigates and diminishes the sense of its sharpness.

Vers. 15. *Beware—rapacious.* Having spoken about the way, He adds also about those who lie in wait along the way, that we might be more attentive and vigilant. And in the previous passage, indeed, He taught about dogs and swine; but here He introduces another, more dangerous kind, namely that of wolves covered in sheep’s skin: because those were manifest, but these are hidden and concealed. ^B Some say, therefore, that these are people who speak prodigious and false things, and men without God, who travel about, deceiving many; they are called false prophets, inasmuch as they pretend to predict and proclaim future events; and they come in sheep’s clothing, as if in the guise of rational sheep, who proceed under Christ the Shepherd; but they are rapacious wolves, that is, silently and secretly deceiving the souls of the simple, and stealing them away unto destruction.

But Chrysostom says these are Christians, who indeed have a harmful and pernicious life, but simulate goodness and piety, whose conversations corrupt good morals. Therefore, Christ, expressing the difference between these and the aforementioned dogs and swine, commanded not to entrust mystical dogmas to the former, but to beware of the latter, so that we might not partake of their destruction, as if from poisonous wild beasts. And so that the hearers might not be perturbed because such men are not easily recognized, He also teaches how they may be recognized, saying:

Vers. 16. *By their fruits—them.* Although, He says, they seem to be hidden, nevertheless they will be easily proven. For that way, in which I have ordered my disciples to walk, is laborious and difficult, and hypocrites cannot walk in it. ^C For just as a good and noble tree is known not by its flowers, but by its fruit: so too shall we recognize these not by their words, but by their works. Regarding whom also the apostle Paul said, that by sweet words they deceive the hearts of the simple. Then He sets ^D

also a consideration from an example, so that they might be more easily discerned. ^A

Vers. 16. Numquid — figs? Numquid, that is, whether, interrogatively. He says, therefore: Do men gather grapes of thorns? and so forth. And the [(52)] thistle is a genus of thorn.

Vers. 17. So — he does. Having asked a thing contrary to nature, and therefore impossible, He adds that, just as that cannot happen, because thorns and thistles are corrupt, that is, useless for producing edible fruit, while the grape and the fig are suitable for food; so also every good tree brings forth good fruits, and so forth. For by "corrupt" is meant not only what is decayed, but also what is useless. Now, therefore, He calls the aforementioned hypocrites "corrupt" or "vicious" trees, whose fruits, that is, their actions, are equal to their corruption or uselessness.

Vers. 18. Not — to do. Lest anyone should suppose that a good tree can produce bad or useless fruits, and a corrupt one good, He declares that it cannot. But how did David, while being a good tree, produce bad fruits, namely adultery and homicide; and Paul, while being a corrupt tree, bring forth good fruits, having become a chosen vessel for Christ? How? Because they were changed; the one from virtue to vice, the other from vice to virtue. As long as they remained, David in virtue, and Paul in vice, they could not produce such fruits. Therefore, He said this ^B is impossible for those who remain unchanged.

Vers. 19. Every — is cast. Since He did not command them to punish them, but only to beware of them, [(54)] He nevertheless struck into them fear of the most severe excision from this present life and the punishment of the unquenchable fire, at once comforting those who are wronged by them, and at the same time terrifying them.

Vers. 20. Therefore — them. "Apart," therefore, truly, or surely, is confirmatory, as if one were to say, "altogether." ^D For having set forth the considerations of the examples, and having demonstrated how such are to be known, He adds: Altogether, as has been previously demonstrated, you shall know them by their wicked actions. [(note: Act. IX, 15)]

Various readings and notes.

Verse 21. Not—who is in heaven.

Verse 22. Many—Verse 23. iniquity.

But even if they were unworthy, how did the Holy Spirit work in them? It was altogether due to these two things: namely, that the liberality of the grace of God might be shown even ^D to the unworthy,

^A and that others might be benefited by them—both those who were healed by them, and those who, seeing such miracles, believed in Christ. One should not, therefore, marvel at those who performed miracles, for they contributed nothing of their own, but rather it was God who granted the grace, even while they were such as they were. Such was he who cast out demons and yet was not with Him; such also was the traitor Judas. For though they were unworthy, they received gifts. And even in the Old Testament, the divine grace worked in many who were unworthy, in order that through them it might provide benefits to others; yet all these at least had faith, even if their lives were reprobate. But Balaam, being a stranger both to faith and to a good manner of life, nevertheless prophesied. ^B Furthermore, to Pharaoh, and to Nebuchadnosor, and to his son Baltasar, though they were most impious and most wicked, God revealed things to come for the sake of the governance of others. And why do I speak of men? Even in the ass of Balaam, grace demonstrated its own power, bestowing human speech upon it, so that its rider might understand.

Since, therefore, in the absence of a righteous life, neither faith nor miracles can save, we must be more concerned with our life. As for miracles, if they are provided, they are to be accepted; but if they are not provided, one should not be downcast. For he who is endowed with virtue, even if he does not perform miracles, suffers no detriment thereby; since a good life fully saves the faithful, but miracles do not always do so. ^C Moreover, God owes us rewards for a virtuous life; but as for miracles, we are rather the ones who owe Him a debt of gratitude. The reasons, however, why God provides the grace of miracles neither to all the saints nor, conversely, to all the unworthy, He alone knows rightly, because He does all things according to reason.

Every one — to a prudent man.

Various readings and notes

(58) Discern the crisis of the New Testament at this place, those who mention it thinking everywhere of the manuscripts of the N. T. Of what sort therefore are the manuscripts that have it? Namely, Chrysostom’s, vol. VII, p. 301 bis. But what of Euthymius? Did he examine which reading is to be preferred through the manuscripts of the New Testament? By no means. But he admits both. Theophylact, who also treated the manuscripts of Chrysostom in the text and in the scholion, has it, page 41. What is the crisis here? Wetstein says: From the verse. Rightly, indeed. For Chrysostom and the other interpreters confuse diverse places a thousand times. But whence does it come into the Syriac and Vulgate versions? As if those versions had not been corrupted a hundred times and more from Greek scholia. But if later the Commentary of Origen on this place should be unearthed from the libraries, it too will prove... namely, then you will have approached the fountain of error. From codex Wetst. 1, I almost suspect that he wrote it thus. But who here among the editors of the N. T. noted it from Chrysostom? Someone might say: But it matters little whether this or that be read. For sacred criticism, it undoubtedly matters. But for dogmatic theology, it matters little here. Therefore, I have also seized upon this place. For if it were dealing with Christ, I would have passed over it in silence. But I cannot prevail upon myself not to add two unpublished scholia on this place from the Moscow codex e. fol. 63. The one is of Photius, which defends the common reading; the other is of Origen, which declares its inept explanations, from parallelism or from the concordances of his own age.

^A it is, will be likened has; but it is more correct, and "I will liken": for without his help no one can perform anything good. Then he also sets forth the works of the prudent man.

Verse 24. *Who* — *a rock*. By house he designates the intelligent house of the soul, which is built from various virtues; by rock, the firmness of his commandments, which settle and make firm those things which have been built upon it, and keep them immovable against all assaults of temptations, persuading one to despise all contumelies and manifold enticements, even death itself, and not to grow soft or turn one's back on account of any loss.

Verse 25. — *a rock*. According to the common interpretation, by rain, rivers, and winds, he indicates various temptations. But anagogically, we understand by rain the passions of the soul, which demons instill into souls; by rivers, the affections drawing one toward destruction; and by winds, the demons, which are called spirits of wickedness. ^B Therefore, whether we call them sensible or intelligible temptations, all these rushing upon the aforementioned house, or striking and attacking it, are unable to overthrow and dissolve the house of its own [foundation], because it has been founded upon the rock. And the rock was Christ. For other foundation can no one lay than that which is laid, which is Christ.

But regarding the foolish man, he no longer says "I will liken," but "He will be likened," as if saying: Let him be the cause of his own rashness and punishment, because when he ought to have attained the kingdom of God by pursuing virtue, he himself, by following after vice, makes himself a subject of punishment. Thus, the acquisition of virtues is brought about by our diligence and the grace of God; but the practice of vice comes about through the wickedness of the will and the subversion of the faculty of choice.

^C *Various readings and notes.*

This scholium, as do most of the Holy Fathers, is sharp, looking more at building and training than at explanation and judgment. It defends, however, with the support of better codices, the common reading against Chrysostom and Euthymius.

But what has the great Origen brought forth according to the example of the new interpreters from Biel's Lexicon? You will know immediately.

(He regards this place therefore) (so he attains) (behold how he has inflamed the phantasy through the rubbing of the brow!) (for the work is of stones for building) (but also to the foundation) (concerning which he says: If the Lord does not build) (how did this enter his mind? Clearly from Biel's Lexicon under the word) (whence this? From Biel in) (for the house built is also inhabited.) (Afer Lexicon.) (Let it be deleted therefore in and be added. For thus Origen found it in his codices. But whence from the next:) (Behold, how he presses the text!) (Lexicon, in notes Coloss. iii, 17.) (Here now more things are to be corrected in) (They are ingenious, which he adds.) (But those which he now brings forth, are divine.) (Lexicon, in notes Matth. (Many things must also be corrected here in Matthew. For thus Origen read in his codices.) (But the epiphonema is both grave and yet sharp.) [Amen.] *I ask, if one were to hear such a sermon in a village, would he not fall asleep, or laugh, or sneak away? And this light-headed, confused, raving fellow, who teaches the Humanities in Alexandria, and who claims to have discovered a grammatical explanation of Scripture which the Apostles themselves did not even know—this man, should one believe it? is the leader of the current new critics of the New Testament!*

(59) *Aperitrepta* (immovable). *A d'oikon* (from the house) therefore, it reads. (60) *Agoges* (of leading) is what is alien. *Agoge* is explained by the Grammarians: misfortune, temptation, anything at all brought on wickedly. *LXX.* (61) *Tou* (of the) *mittit* (he omits) B. (62) *Pneuma* (Spirit) A. *Logo* (to the Word) *talaio* is *pnevmatika* (spiritual).

^A they could not cast down or dissolve its building, because it was founded firmly upon a rock, that is, upon stability, as has been said.

Behold also for me the apostles straightway, upon whom many intrigues indeed flowed down, and myriad winters of calamities broke; yet they were unable to overturn the tower of their soul, but, while their bodies were being destroyed for them, they remained as to their minds unconsumed and unconquered.

^B — *And—foolish.* Since some of the listeners were about to praise what was said, but not to do them, He anticipates and frightens them by means of the parable. By positing the works of the prudent and the foolish man—those of the one being reasonable, those of the other vain—He secures the salvation of the disciples on both sides, both through zeal for understanding and through hatred of vain labor. This He does frequently, exhorting to virtue both by the imitation of good things and by the hatred of worse things.

*He who—fell.* Rightly He called him foolish. For what is more senseless than him who builds a house upon the sand, and while enduring the labor, is deprived of the enjoyment which he ought to have gathered from it? This is what He now wishes to say: that Everyone who learns My commandments and does not build his own actions upon these as upon a solid foundation—that is, does not live as they advise, but walks another way—is foolish, laboring in vain. For in the time of circumstance he becomes easily susceptible to every kind of temptation. And since such a person passes over the commandments of the Savior for no other reason than their narrow and straitened way, pleasure would be the sand upon which he builds his way of life. Therefore, when temptation attacks, he falls into denial, ^C not bearing the bitterness, as one not accustomed to toils and hardships.

*And—great.* Great indeed. For he has not fallen from glory, nor from wealth, nor from any other such human prosperity, but from faith in Christ. For the unbeliever does not fall; he lies utterly in the pit of error. But he who has been raised up from this and taken up to the height of faith, then turns away—this man falls, and falls out of eternal life.

*And—his.* It is the custom for the Hebrews often at the beginnings of narrations simply to set down, "And it came to pass." But do you wonder with me at the attentiveness of the crowds and their patience in listening. For until He had completed all the words of His teaching, they remained listening gladly. They were struck with amazement, as being free from envy and malice. Then He also sets out the cause of their amazement.

*Erat—Scribes.* He was teaching with confidence, and not with fear, as the Scribes did. Since the Scribes were referring to the Law and the Prophets what they taught—as, for instance, saying: "The Law commands this, and the Prophets say this"—but Christ ^D

accepted by His own authority, He taught and promulgated the law, and continually added: "But I say to you;" and as the Judge of the future age, He promised salvation to the good, but threatened punishment to the wicked. ^A

CHAPTER VIII. Concerning the Leper.

Vers. 1. *And when He had come down — great multitudes.* He passes from teaching to miracles. For because He taught as one having authority, lest He be thought boastful and arrogant, He shows His power also by His works, and confirms His words by the deeds themselves. Consider also the benevolence of the crowds: for they, having perceived the doctrine as sublime, were amazed, and believed, and followed Him. But their rulers and the Scribes, even while the signs were proclaiming His power, were offended and angered. ^B

Vers. 2. *And behold — make me clean.* He did not say: "If you call upon God," but, "If You will," which is a proof of undoubted faith. For having learned of His teaching and power, he believed that this One was omnipotent God. Therefore, he also approached with fervor. For while Matthew said simply that he "worshipped," Mark says more clearly that he was "kneeling," and Luke similarly that he "fell on his face and besought Him."

Vers. 3. *And—his leprosy.* Wishing both to confirm the leper’s judgment, that he had rightly supposed Him to be God, who is able to do all things, and to show His power to the crowds, as we have said, He says: "I will, be thou clean." Here, "I will" is a proof of kindness, and "be thou clean" is of power. ^C

But when He healed him by a word, for what reason did He also reach out His hand and touch him? Because there was a law forbidding one to touch a leper. But wishing to show that Christ, as God, is above the law—for this was ordained against mere men—He touched him boldly, and no one from the crowd spoke against it; for they were fully convinced from what had gone before that He does all things according to reason. And at the same time, He taught not to loathe the bodily leprosy of those who are of the same race. For it is necessary to fear only the ^D leprosy of the soul, which is sin. For indeed, His hand not only did not contract impurity by touching the leprous body, but rather even cleansed it. Since, therefore, the leprosy of sin has marred the beauty of our soul, let us approach the word of Christ's commandments, so that having touched us, He may cleanse it.

Vers. 5. *And—tell.* He commanded him to be silent, both fleeing human praise Himself, and instructing those—

^A who confer benefits upon someone, to abhor ambition. And yet He clearly knew that he would not be silent, but would clearly proclaim the benefactor; nevertheless, He does what is His duty and commands it. For it is proper for those who confer benefits to enjoin silence for the sake of modesty; and for those who are affected by a benefit, to proclaim it for the sake of gratitude.

Vers. 4. *But—Moses.* The Law commanded that he who had been cleansed of leprosy should not trust his own eyes, but should commit the judgment of the cleansing to the eyes of the priest, and should not mingle with those who are clean before he showed himself to him and was judged clean by him; then he was to offer a gift for expiation, as it is written in the book of Leviticus. How then did He say, "the gift which Moses commanded," when God commanded it? Because Moses is also called a legislator, inasmuch as he wrote what God had legislated. Thus, He Himself wrought the healing, but committed the verification of it to the priest, so that He might not seem to secretly usurp the office of the priests.

*To—them.* For an indictment of them, I mean the priests. For He calls the indictment a "testimony" here. Since they called Him a transgressor of the Law, He advised the cleansed leper to keep the Law and to do all that it commanded. And He advised this for an indictment of them. For how would He have advised him to keep the Law, if He were a transgressor of the Law?

We must observe how at times He abolishes the Law, paving the way for the philosophy and conduct of the Christians which was to flourish after His death, and preparing for the cessation of the old and aging Law; while at other times He keeps it, condescending to the weakness of the Jews, so that He might not offend them. ^B

CAP. VII. Concerning the Centurion.

Vers. 5, 6. *When He had entered—is being tortured.* "He is laid," that is, he is cast down.

Vers. 7. *And—him.* Why does He say he will come of his own accord, without being called to the house? Because He foreknew that he already believed that He was God; and thus He willed that his great faith be revealed to those who were following as well, and attend to what follows.

Vers. 8. *And—my.* "I am not," he says, "worthy, because You are God; but as omnipotent, say in a bare word what You wish, and immediately the word will become the deed." Do you see the magnitude of the faith? For this reason, therefore, Christ said, "I will come and heal him," so that the centurion might say, "I am not worthy," and the rest, and thus his great faith be made manifest to all. For had not Christ said that, the centurion ^C would by no means have answered this, and the great faith of the man would have altogether escaped the notice of those who were following. See also the words of the centurion which

follow, and which prepare the way for the fact that He can act by word alone. For indeed He does so. He establishes from his own example that He can do so by word alone. For having said, *Speak the word*, he added, *For I also am a man set under authority, having soldiers and servants under me; and I say to each one, "Do this," and he does it without hesitation*. By saying these things, he meant to intimate: If I, a man subject to others, by reason of the slight superiority of my office, have power by word alone, how much more do You, being God, possessing all authority and being altogether preeminent? And consequently, if You bid death to depart, it will depart; if You bid it come, it will come. For it is not merely subject to You, but is even a handmaid, which signifies a greater degree of subjection. ^A

Vers. 10. *When Jesus heard it, He marveled*. He marveled that, although he was not an Israelite and was unacquainted with the Scriptures of the Jews concerning Him, he believed so readily. And He not only marveled, but also proclaimed his faith, so that others might imitate him. "I have not found," He says, "such great faith even among the Israelites, who read the testimonies of the Scriptures concerning Me each day." We have previously stated that *Amen I say to you* is set down instead of, "I say it truly and firmly," and it is no longer necessary to interpret this. ^B

Vers. 11. *I say to you that many shall come from the east and the west, and shall recline with Abraham*. By "the east and the west," He signified every place of the whole world. And they shall come to Me, namely, through faith. Furthermore, "they shall recline," that is, they shall rest. He brought Abraham into the midst in order to sting the Jews most sharply, by adopting for him those who would come from the Gentiles. He called the "bosom of Abraham" the rest and the fruition of the just, and the communion and association with them, which is the kingdom of heaven. ^C Because they already believed that Abraham dwelt in ineffable good things, He put the bosom of Abraham instead of the kingdom of heaven, because it was more familiar; and at the same time, so that He might not seem to be at variance with the ancient way of life of those men who sought after virtue. For He who so honored Abraham as to name even his bosom the eternal rest, was obliged to be free from any such misgiving. Some say that just as certain deeper ^D [parts of the seas, call them this or that; thus also the depths of...]

enjoyments, in which Abraham is, have been called "the bosom of Abraham." And since Abraham was the most distinguished of all among the Hebrews, He specifically named these "the bosom of Abraham." ^A

Verses 12. *And the children of the kingdom shall be cast out into outer darkness.* By "kingdom" we now understand God; and by "his children," the Israelites. For it says: *Israel is my firstborn son* (Exod. iv, 22). Or, by "kingdom," we understand the eternal rest; and by its "children," the Jews now called so, as expecting this by reason of being the seed of Abraham. Those, he says, who think themselves children of the kingdom shall be cast out because of their unbelief. "Shall be cast out," that is, shall be expelled. And the "outer darkness" is a place of most terrible punishment. ^B

He said these things both to repress the pride of the Jews, who boasted of being of the lineage of Abraham, and to console those from among the Gentiles, drawing them toward faith in himself. For many, even of the Gentiles, were following him because of the signs. And he weaves a benefit for both these and those, so that the former might not be confident as if standing, nor the latter despair as if lying prostrate.

Consider, however, that the centurion asked for a word, but the leper for mere willingness, which is of greater faith. Why then was the centurion held in greater admiration? Because the leper, being a Jew, was experienced in the books that testified concerning Christ, and from this had great facility for believing; but the centurion, being a Gentile, was entirely uninitiated in these things and was guided to faith from nowhere else but from his own upright intention alone. Therefore he was even preferred over those who believed from Israel. But since there was mention of the introduction of the Gentiles and the rejection of the Jews, he confirms this by a sign. See, therefore, what follows. ^C

*And he said—to thee.* Christ showed from this that the faith of the one praying contributes greatly toward the working of a miracle. "As you believed," he says, "let it be done for you," that is, "Since you believed that I have the power, even without entering your house, to heal the one suffering, let it be done so."

*And he was healed—that hour.* Just as the evangelist said concerning the leper that he was immediately cleansed, so now he says that he was healed in that hour. He added these things for the increase of the miracles. For not only did he perform astonishing things, but he also demonstrated his own power in the briefest moment of time. Some say that this centurion is one person, and the one mentioned by Luke (69) is another. Of this man ^D

^A the child was paralyzed; but of the other, his servant. And this man came to Jesus; but that one sent, first the elders of the Jews, then his friends. Moreover, this man not only did not invite Christ into his house, but even forbade him when he wished to come; while that one first invited him through the elders, and then forbade him through his friends. But though there are such differences, they also have many similarities; for both were centurions, both dwelling in Capernaum, both troubled in soul for a paralytic, both manifesting the same faith in their words, and both accounted worthy of the same benefit. ^B Chrysostom (70) says that it is the same person, both in Matthew and in Luke. For Luke, for the sake of accuracy, related everything in detail, except for the centurion’s presence; but Matthew, for the sake of brevity, passed over the missions of the elders and friends as not necessary, and clearly recorded only the faith of the centurion, the praise he earned because of it, and the miracle performed on the paralytic.

It is necessary, however, to resolve the differences that appear, as has been said. The word *pais* (for which we have "boy" here) is used not only for a son, but also for a slave. For he had, he says, *paidas* and *paidiskas*, that is, menservants and maidservants. ^C But since Matthew says that the centurion came to Christ, while Luke says that he sent elders to him, and then friends, we must understand that both this and that actually happened. First, indeed, he sent the elders, beseeching him to come. Then, learning that he was coming, and judging himself unworthy of receiving him, he sent his friends again, forbidding him to come and signaling the things Luke mentions. Afterwards, when the paralytic was being racked more severely by his pains—for as Luke (72) said, he was already at the point of death—the centurion, unable to bear it, ran himself after the friends, hoping to entreat him more earnestly by himself. ^D But after the friends reported what he had instructed them to say, while Christ was responding with the words Luke wrote down, the centurion immediately came upon the scene; and before meeting with his friends, upon seeing Christ, he was inflamed with fervor and besought him again as if from the beginning, saying, "Lord, my boy lies in the house paralyzed," and the rest. ^D Then Christ, wishing to manifest his faith still further, replied: "I will come and cure him." The centurion then rejoined: "Lord, I am not worthy that you should enter under my roof," and the other things that follow, just as Matthew wrote. It is manifest, therefore, that the things up to the coming of the centurion were told by Luke; but the things from that point onward, [the Evangelist] taught...

For both in these [events] and in those, the faith of the centurion is shown, as well as the miraculous working of Jesus. Now since Luke has said that those who were sent, upon returning, found the sick servant restored to health, one must consider that the centurion, being already certain of [the servant's] health, was returning more slowly and securely; but they, believing with difficulty, ran ahead, desiring to know if he were well.

Cap. VIII. Concerning the mother-in-law of Peter.

"And when he had come—" ^B Mark and Luke have said from whence he had come there, namely, from the synagogue of the Jews, in which he had been teaching, as it was the Sabbath. Mark also added that he came with James and John. For it is likely that Peter, having learned this, had run ahead. Furthermore, Mark and Luke say that the disciples asked him on behalf of her who was lying in bed; but Matthew has remained silent even about this. This is not, however, a sign of disagreement, but rather that the former [account] is one of precision, while the latter's is of brevity. He entered to take food, as the hour now called for it. And she who was lying in bed arose and served him.

Do you also admire with me the condescension of the Master, how he did not deem it unworthy to enter into a humble house of a fisherman, both honoring the disciple and at the same time teaching us not to pursue vainglory. ^C When he had touched her hand, he not only extinguished the fever, but also immediately restored to her complete health. For she arose, and straightway served him. And yet, after the removal of a fever, a long time is needed for those who are ill, so that they may recover their former health. Also, upon the sea, he not only stilled the storm, but even calmed the surge of the waves. And yet, after a storm, the water remains disturbed for a long time. For thus does Christ know how to both resolve that which is afflicted by sickness and to restore it to its former state.

Cap. IX. Regarding those cured of various diseases.

"At evening — word." ^D He named the end of the day "evening." Therefore, Mark and Luke also added, "When the sun had set," manifesting the time more clearly. For the common crowd, having waited for the setting of the sun because of the observance of the Sabbath, brought those suffering from diseases only then; but the disciples, even before the setting of the sun, besought him on behalf of the health of the [woman] suffering from fever, as they had already seen him healing on the Sabbath without discrimination, and had already learned from him which works the law concerning the rest of the Sabbath commanded them to abstain from, and what kind it allowed them to undertake.

^A Observe also how he sometimes heals by extending his hand, as with Peter's mother-in-law; sometimes by speaking a word, as with the centurion’s boy and these demoniacs; and sometimes by doing both, as with the leper. For he clearly demonstrates that he is omnipotent.

*Verse 16.* — *Vers. 17. He bore.* By languors and diseases here, understand for me the debt of languors and diseases. For when he healed those suffering from many languors and diseases, he transferred their debt onto himself—I speak, of course, of the toils and death. Therefore, having endured many toils during the time of his bitter Passion, he died. But Matthew speaks of bodily languors and diseases, using the term metaphorically; Isaiah, however, called sins "languors" and "diseases," which Christ is said to take and bear in the manner of a victim. For the animal that was being brought as a sacrifice for the sins of the people in a certain way took upon itself and bore the sins of all, and though it freed the people from these, it was itself slaughtered on their account. The evangelist rightly took up the prophetic saying. For indeed, most bodily languors and diseases arise from sins, as we shall learn as we proceed; and nothing prevents these, too, from being called sins.

*Verse 18. When he saw — to the other side.* He commanded this to his disciples at once, so that he might not appear greedy for glory, and at the same time to provide a remedy for the envy of the Jews, and further, to teach us to flee from being the object of admiration.

CHAPTER X. Of him whom he did not permit to follow him.

*Verse 19. And — you go.* This Scribe, being greedy for money, suspected that Jesus was collecting much wealth from his miracles, and he hoped that if he followed him as one of his disciples, he would collect copious wealth. Therefore, Christ, having recognized what he wanted, responds to his intent. And see what he says.

*Verse 20. And — lay down.* I am poorer, he says, than the foxes and the birds of the sky; for I have no lodging, not even enough to lay down my head. But I wish those who follow me to be such as this. And so you have suspected in vain, and hoped for naught. And in this way, he benefited him doubly: by manifesting that he knew the secrets of his soul, and by not rebuking him openly, but opening the reproof to him alone, so that he might both escape shame and, if he wished, be corrected. By saying this, however, he did not forbid him to follow, but taught that by following, he would not find the gain he was seeking. But he, ^D understanding that he had been recognized, and frustrated in his intent, remained silent.

Some, however, say that Christ, foreknowing him to be not only enslaved to the love of money but also affected by other passions, answered him anagogically, calling the demons foxes and birds, on account of their guile and because they sit upon the seeds and fruits of virtue; as if he were saying: Demons have their dens and nests within you; but I do not...

even find a brief rest within your soul. ^A The dens and nests of the demons are the passions, in which they hide and rest. He calls Himself the Son of man, confirming that He has been truly incarnate and not in appearance, as some people supposed; calling her "man" [human] now, his mother. For "man" is said, not only of the male, but also of the female. (75)

*Another - My father.* Who this disciple was, the evangelist did not disclose. But whoever he was, he was most well-disposed. For see that, even when the matter seemed just and necessary, he nevertheless asks that it be permitted him, not wishing to depart on his own authority. But he said "first," showing that afterward he would follow Him everywhere.

*But Jesus - their own dead.* He forbade him, not by preventing the honoring of parents, but by teaching that he who desires heavenly things must not return to earthly ones, nor abandon those things that are life-giving to return to those that are dead, nor prefer parents to God. For He knew that others would bury him, and it was not reasonable that he should be abandoned from more necessary things. I believe, moreover, that the one who had died was an unbeliever. Therefore He ^B also said, "Leave the dead," that is, permit those who are dead to the faith to bury the dead who belong to them. For this dead man is not your dead, because there is no portion for the believer with the unbeliever. But you, if you marvel how he did not go away on his own initiative, but asked that it be granted him, marvel also how, having been forbidden, he remained. But if Christ did not allow that man even for a little while to be separated from His teaching, of what punishment shall we be worthy, we who are separated from His commandments for all time?

CHAP. XI. On the rebuke of the waters.

*And when he reached - his disciples.* The crowds He dismissed for the reasons previously mentioned; the disciples, however, He took with Him because of the miracle that was about to happen on the sea. For since the crowds had been benefited by the healing of their infirmities and diseases, the disciples seemed to remain without benefit; ^C finally, He bestows benefits on them too, and after He permitted them to fall into the danger of drowning, He rescues them miraculously.

*And - of waves.* This man said "earthquake," but Mark and Luke say a "tempest of wind." It is the same thing. For the turbulence of the sea is called both earthquake and tempest, because it shakes and twists and...

^A churns the waters. And again, Matthew and Mark say that the boat was in danger on the sea, while Luke says on the lake. There is no contradiction; for both they and he are referring to the Sea of Tiberias, which by nature is a lake, but by its position a sea, because of its size. Whence they sometimes also call it a sea. The gale occurred, [it is said], so that the pride of the disciples might be restrained; for they were imagining great things about themselves, as those who alone, with the others dismissed, had entered the boat with the Teacher; and so that they might be exercised against the fears of danger, as athletes of the world, and against the storm of temptations, as helmsmen of the inhabited world.

Ipse vero dormiebat. Mark also designates the place where He was sleeping; for he said that He was at the stern, sleeping on a cushion. This was a wooden one, fashioned at the stern. He slept ^B by dispensation, so that they might be vehemently afraid. For if He had been awake, they would either not have been afraid at all, or they would have been terrified only a little. But it was necessary for them to gain a deep sense of fear, so that they might also come to a deep sense of His power, and conceive a greater faith in Him.

Vers. 25. — Et perimus? Mark, however, says: "Teacher, do you not care that we are perishing?" Luke says: "Master, master, we are perishing." For some of them were saying this, and others that, and others something else, or perhaps all were saying everything.

V. 26. Et ait — modica fidei homines? First, He resolves the fear of their soul, showing that it is the weakness of the soul that is accustomed to cause fear. But He reproached them for their little faith, namely, for the imperfect confidence they had in Him. For they hoped that He was able to save them, but [only] while awake, not while ^C sleeping. That is why they wake Him.

Vers. 26. Tunc — magna. increpavit, that is, He commanded. For Mark says that He also said to the sea: "Be silent, be muzzled."

Vers. 27. Homines autem — ei? Luke says that the disciples said this; but Matthew calls them men, [meaning] the crowds, just as Chrysostom says. For it is probable that they too, having heard of this miracle from the disciples, likewise marveled, and likewise spoke. And if the disciples, because of their imperfect faith, still marveled at Him as a man, much more did the crowds. For using a boat for a crossing, and sleeping, proclaimed Him a man; but the obedience of the winds and the sea testified to a certain new nature in Him. Therefore, also being troubled, they said: "What sort of man is this?" And this miracle led them ^D into greater admiration than the preceding ones, because no one had ever done such a thing. For neither did He extend a rod...

as Moses did, nor did He approach the waters, as others have done, but He commanded with authority, as a master to servants, and as a Creator to creatures.

CAP. XII. Concerning the two demoniacs.

Vers. 28. *And when He had come... demoniacs.* The Gospels according to Mark and Luke write "of the Gadarenes." But the city of Gergesa lies adjacent to Lake Tiberias, not Gadara. Some, however, say that this city has two names, and is called by both the one and the other. Furthermore, Matthew mentions two demoniacs, while Mark and Luke remembered only one—the more notable one, who was called "Legion," concerning whom many fearful things are told, and whom the other seemed to serve. And the former ^B passed him over for this reason, but Matthew recorded this one as well, as being likewise demon-possessed.

† The most accurate manuscripts do not have "Gadarenes" nor "Gerasenes," but "Gergesenes." For Gadara is a city in Judea, but there is no lake or sea with a precipice adjacent to it at all. And Gerasa is a city of Arabia, having neither a sea nor a lake nearby. And the evangelists, men so zealous in knowing the places that were around Judea, would not have spoken such a manifest and easily refuted falsehood. Therefore, Gergesa—from which come the Gergesenes—is an ancient city near what is now called the Lake of Tiberias, near which ^C there is a precipice adjacent to the lake, from which it is shown that the swine were cast down by the demons. Gergesa is interpreted as "a sojourning of those who cast out," being perhaps prophetically eponymous, concerning what they did to the Savior, when the owners of the swine entreated Him to depart from their borders.

*Ex—coming out.* Demons gladly dwell in tombs, desiring to implant a destructive doctrine in men, that the souls of the dead become demons and remain at the monuments of their own bodies, and even cling to certain people. But they will never persuade an Orthodox person. For ^D if*

[*Note: The text ends mid-sentence at "if". Next page begins: "if this were true, the rich man would not have been tormented in requesting that Abraham send..."]

ox person. For if ^A this were true, the rich man would not have been tormented in requesting that Abraham send Lazarus into the world, to signify to his brothers what things were happening to him, but he himself would have indicated this to them by his own hand.

Vers. 28. *Savi* — Vers. 29. *Dei?* Because both the disciples and the crowds called him a man, the demons now come, proclaiming his divinity. For when the divine ray struck them, they immediately recognized him; and, not bearing the power of the contact invisibly inflaming them, they cried out, saying: *What to us and to thee?* that is, What is our power if it be compared to thine? For thou art an intolerable fire, but we are hay that is easily kindled.

Vers. 29. *Venisti* — *nos?* Because he had caught them ^B altogether tyrannically vexing and destroying his creation, they cannot deny their sin, but they pretend a certain defense for their cause: that they do not owe the penalty now, but at the time of the universal judgment; and being grievously tormented, they say: *Hast thou come hither,* that is to say, upon the earth, *to afflict us before the set time?* For they had heard from the prophets that Christ, after the consummation of the world, was to descend to the earth, and would judge the world, and would afflict the demons.

Vers. 30. *Erat* — V. 31. *porcorum.* Since they can no longer harm men, they turn to the irrational creatures which men possess, in order to display the fury ^C which they bear against us. And not only this, but they also contrive another thing, exceedingly evil. For they study to kill the swine, so that the owners of the herd, saddened by the loss of these, might not receive Jesus, and might be harmed all the more by not receiving the preaching of the Gospel. For even when cast out, they do not cease to do harm. What, then, does Christ do?

Vers. 31. *Et* — *in aquis.* Seeing their malice, and not being ignorant of what they were planning, he nevertheless permits it, not to please them, but acting with dispensation, aiming at other things: first, that those who are being delivered may learn how many and what kind of inhabitants they had; second, that all may know that they could not even invade the swine unless he himself permitted them; ^D third, that they would certainly have practiced things more atrocious upon them than upon the swine, had they not been restrained even in their very act of tyranny by God, and not allowed to do whatever they might wish. For it is manifest to anyone that they hate men more than irrational creatures, since they even ruin the irrational creatures for the sake of men, striving to bring sorrow to them through the destruction of those creatures; fourth, that the death of the swine might confirm to all that the demons had gone out.

And behold the most wise counter-stratagem of the Savior. ^A For desiring to do harm, they were harmed all the more, and the opposite of what they intended came to pass. For the power of Christ shone forth, and the weakness and wickedness of these spirits were exposed. The herd rushed down the cliff into the sea, that is, headlong and with violent force. Mark also wrote the number of the swine, that they were about two thousand. But do you also understand for me through anagogy that dragons are cast out from men—that is, from those who are assisted by the Word—but they leap upon the swine, that is, upon those who live irrationally and wallow in the mire of pleasures, and they cast them down into destruction.

And they—all. They fled in fear, lest the demons who had destroyed their swine might also destroy them. But they reported all things, that is, the things said both by the demons and by Christ, and the matters of the destruction of the swine.

And the—of the demon-possessed men. The things concerning their transformation and orderliness.

And behold—Jesus. For he was coming to the city. And the whole city, that is, all the citizens.

And—their. Grieved, as has been said, also because of the destruction of the swine, and still further being afraid, as Luke said; for they feared lest the demons, having been cast out, might commit some evil against them as well. But Christ immediately obeyed—for they were not worthy of his teaching; yet at the same time he left to them as teachers those who had been delivered from the demons and the swineherds.

And into his own city. He calls Capernaum his own city. Indeed, Bethlehem brought him forth, Nazareth nurtured him, and Capernaum thereafter had him as an inhabitant.

CAPUT IX. Concerning the paralytic.

And behold—lying there. The Hebrew Scripture frequently uses the word "behold" as an idiom, just as with many other things. It is appropriate to say that this paralytic is different from the one mentioned by John. ^C For the former lay at Bethesda, but this one was in Capernaum. And the former had thirty and eight years; regarding this one, nothing of the sort is recorded. And the former had no man; but this one had those who were carrying him. And to this one he says, “Your sins are forgiven you,” but to that one, “Do you wish to become healthy?” And the one he healed on the Sabbath, for which reason the Jews grumbled; but this one he healed on another day, for which reason they remained silent. ^D

^A Vers. 2. *And thy sins.* For as Mark and Luke say, being unable to enter because of the multitude of those who had gathered, they went up onto the roof of the house in which Jesus was teaching, and having uncovered it, they let down through it the pallet upon which the paralytic was lying. All these things were of great faith, which persuaded them not to despair, nor to turn back, but to do and suffer everything in order to bring him into the sight of the Savior, believing that he would straightway obtain healing. He speaks of their faith, not only of those who let him down, but also of him who was let down; for he would not have endured to be let down if he had not believed that he would be healed. Jesus, seeing such faith in them, first forgives the sick man his sins; after this, he heals his body, at once teaching that most diseases arise from sins, and that it is necessary first to heal the cause; for he said to the paralytic in John: “Behold, you have been made sound, sin no more, lest something worse happen to you.” At the same time, he was showing that he is God. For to heal bodily diseases was also the work of the saints; but to forgive sins is of God alone. Therefore, the Scribes were troubled.

Vers. 3. *And—and he blasphemeth.* Mark said more clearly that there were also some of the Scribes sitting there, reasoning in their hearts: “Why does this man speak thus? He blasphemes. Who can forgive sins but God alone?” They were offended because of envy and malice. For they had often seen him also with authority banishing diseases, casting out demons, and commanding the winds and the sea, and doing all these things in a way that surpassed human powers; but they, avenging their own passions, seemed to be avenging the injury done to God.

^D Vers. 4. *And when he had perceived—your?* Here he shows another irrefutable sign of his own divinity and of his equality with the Father: the knowing of the reasonings of their hearts, which is likewise of God alone. For it is written: “You alone know the hearts of all.” And again: “God, who searches the heart and reins.” And elsewhere: “Man shall look on the face, but God shall look into the heart.” For since they did not accept that former thing, as it seemed to them impossible, he brings this one forward as indubitable, by this means confirming even that one, and in a way saying that, truly, no one can forgive sins unless he be the one who sees the thoughts of men.

Vers. 5. *Whether—walk?* Since I seem a blasphemer to you, he says, as one who forgives sins, and [make] myself equal to...

God, tell me, which is easier to do, to say this, or to say that? There were indeed both things about which he asked, possible to God, but impossible to man. For both the forgiving of sins is of God alone; and likewise [it is of Him] to raise up and restore [(87)] the paralytic by His own authority. But when they were silent, because they could not say that one was easier than the other, He says himself:

*Ira* — sins. This figure of speech is elliptical; for there is a gap, [which you should supply by] "Look." "But that," he says, "you may know that the one who appears to you as man has authority, as God, look." But "on earth" is added in a simple sense, or it is instead of, "in the course of His life on earth." He was saying this, however, about himself. ^B

*Then he says* — of his. Since the forgiving of sins had hidden proof, but the raising of the paralytic by authority required clear demonstration, he makes the manifest thing a token of the hidden one, and through this he brings confidence regarding the other as well, that he who is able to do this can also do that. But for the confirmation of the bracing of the relaxed body, he ordered him to take up his bed, so that what had happened might not seem to be some phantom. And he sends him into his own house: this [he does] partly so that, by not being present and seen, he might not solicit praise for Him; and partly so that he might have irrefutable witnesses of his health, [which were] those very people who were witnesses of the disease, and so that an opportunity for faith might be given to them. ^C

*When they saw* — men. They marveled, indeed, that he had performed a miracle as God; yet they supposed him to be a man, [but] one having authority above [ordinary] man.

CAP. XIV. Concerning Matthew the Publican.

*And* — follow me. "Passing by," instead of "going forward." Observe, however, the evangelist, how he is not ashamed of his former life. But Mark and Luke, out of respect for their fellow-disciple, passed over his manifest name, having called him Levi—for he was called this as well. He himself, however, openly acknowledges himself a publican, because Christ was not ashamed of him. At the same time, he also shows from this the power of Him who called him to discipleship, how easily He drew him out of the midst of the tax-office, a place of very greedy and most shameless trade. For he calls the [(89)] commerciarius's praetorium ^D a tax-office. Now when Christ had shown beforehand that He is able to forgive sins, then also over the

he ^A comes to the tax-collector, that some might not be troubled, seeing him numbered among the disciples; but that they might think rather that He who looses the sins of others, has much more loosed those of the disciple.

† He narrates the things which happened to him as if they were of another, abhorring boasting; for he was worthy of great praise because he followed Him immediately.

Vers. 9. *And he arose and followed him*. Admire the perfect obedience of him who was called: how he did not take counsel with himself, how he consulted no friend upon the matter, how he did not arrange what belonged to his house and his property; but rising immediately, he followed, having left the whole world: he brought only his mind, prepared for all things which He who had called him might command, just as those who had been called before.

But for what reason did not only Matthew himself, but also Mark and Luke, write concerning Peter and Andrew, and James and John, and Matthew, from whence and in what manner they were called, ^B while they taught nothing of the sort concerning the rest of the disciples? Because these, among others, had the most abject ways of life; for there is nothing worse than a tax-collector, nor anything more vile than a fisherman. On account of this, the evangelists are held to be worthy of belief in all things, because they did not omit even those things which seemed to bring disgrace upon the disciples; and they do this not only regarding the disciples, but also regarding the Teacher. For example, they passed over many of His miracles, but they left out nothing of the things He suffered, showing regarding the disciples, what sort of men they were and of what grace they were deemed worthy; and regarding the Teacher, how great He was, and what sort of things He endured for our sake.

Vers. 10. *And it came to pass ^C as He sat at meat*. Christ, having beheld the most sincere and prompt obedience of this man, arrives at his house, both to honor him and to make Himself familiar with him, and to impart boldness, and so that He might provide some correction to those who had come there with him. But he, having attained such a good, is stirred to greater zeal, and, as Luke says, made a great feast for Him in his house, that is, a reception, an entertaining, a banquet.

But he calls those same people tax-collectors and sinners, on account of the disparagement by which they bore a bad reputation; for they were defamed as unjust, and greedy, and robbers, and lacking in compassion, and shameless; or perhaps there were also certain others, having indeed more noble ways of life, yet subject to the same passions: ^D for like rejoices in like. And Matthew therefore received even these into the feast, as being

his associates and of his own profession. ^A But Christ endured to recline and recline together with such as these, on account of the profit that was to result for those reclining with him; and He partook of the dishes set before them which were gained from injustice, because a great gain was about to result from this; and He did not care for the blame of the many, knowing that a physician, unless he tolerates the stench, will not deliver those who are infirm from it. Yet He clearly knew that He would receive a wicked reputation from this, because He had come to a feast, and because He had come to the feast of a tax collector, and because He reclined with many tax collectors and sinners. ^B Behold, therefore, the Jews later reproaching Him and saying, "Behold a man who is a glutton and a wine-drinker, a friend of tax collectors and sinners." But nevertheless, He despised all these things, in order that He might accomplish that which He was striving for; and that you might learn that, by reclining with them, He accomplished a very great thing. Hear what Zacchaeus the tax collector says. For since he heard Christ saying, "Today I must abide in thy house,"

[Luke xix, 5]

And how does Paul say, "If any man that is named a brother be a fornicator, or covetous, with such an one no, not to eat"

[I Cor. v, 11]

And—what of your teacher? Mark and Luke say that the Scribes also said this along with the Pharisees. See, moreover, how, when the disciples seem to be sinning, they speak against them to the teacher: "Behold, thy disciples do that which is not lawful to do upon the Sabbath"

[Matt. xii, 2]

"Now Jesus, having heard, said—those who are ill." By a common example He stopped their mouths, and turned this accusation rather into a virtuous deed, showing it to be not only blameless, but even more praiseworthy. Then He persuaded them also from prophetic Scripture, saying:

^A *Vers. 13. Euntes — sacrificium.* It upbraids their ignorance of the Scriptures, recalling them to modesty and away from their pride, while extolling what He is doing above the sacrifices. It is as much as to say: "What I do is not contrary to holy Scripture." For God, speaking through the prophet, says: *I desire mercy and not sacrifice*, showing that mercy is better than sacrifice. Therefore, I also, showing mercy to those who are sick with sins, visit them as a physician, and associate with them, and in every way provide healing.

*Vers. 13. Neque — paenitentiam.* I have not come to associate with the righteous; for they are sufficient for their own salvation. But I confess that I have come solely for the sake of the sinners who have need of repentance. How, then, should I shun those for whom I have come? Chrysostom says that Christ said this ironically: "I have not come to call the righteous, such as you are, who justify yourselves."

^B *Vers. 14. Tunc — jejunant?* Mark and Luke also state that the Scribes and Pharisees said this. Thus, it is manifest that they said that first, and then incited the disciples of John as well, as if they too were affected with jealousy toward Christ. And since their mouths had been shut by the Savior, they transferred their indignation to His disciples, and approaching, accused them. It is as much as to say: "If you, as a physician, act in this way, why do you not command your disciples to fast, and not to indulge their appetites?" First, however, they praise themselves, boasting that they fast frequently. For they did fast: some having learned it from John, others from the Law. Then they disparaged His disciples. And observe the gentleness of Christ. For He does not rebuke them as arrogant, but answers them cheerfully by means of a parable.

*Vers. 15. Et ait — sponsus?* Above He called Himself a physician, but here, a bridegroom. And with good reason. A physician, inasmuch as He heals sick souls; a bridegroom, inasmuch as He betroths to Himself those ^C who dwell in virginity. He calls the "sons of the bridegroom" those who are close to this betrothal. He said this, reminding them of the words of John, who said: *He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices with joy because of the bridegroom's voice.* The meaning of the words is therefore this: "I have come to betroth ^D the Church of the faithful to myself through faith; and this time of the betrothal is not..."

a time of mourning, but of joy. Consequently, her companions cannot fast; for fasting is a matter of tribulation, and it is fitting for those who are still in an imperfect state. But it is necessary for these ^A to rejoice as long as I am with them, as long as they are in my company and listening to my voice."

"They will come—they will fast." Here He signifies that He himself would be taken away, but that they would fast much after this and suffer many evils.

"No one—to the old." Wishing to show that He does not burden His disciples with the weight of fasting while they are still weak, He demonstrates this through a parable, saying: "No one, when repairing the rottenness of an old garment, sews a piece of unshrunken cloth—that is, new—onto an old part." Then He gives the reason.

"It tears—it happens." For its fullness, that is, the entirety of the unshrunken cloth, being strong and heavy, lifts and tears away ^B even more from the garment, which is already rotten, however much it may have taken hold; and a larger tear is made. Consequently, I too, not wishing now to repair the rottenness of the disciples, do not impose upon it the strength and weight of fasting, lest they be more deeply corrupted, being unable to bear what has been imposed; but I condescend to their weakness, until they are renovated by the Holy Spirit.

"Neither—the old." He takes another parable, calling "new wine" the austerity and intensity of the commandments: wine, as it gladdens the souls of the perfect; but new, as it is unaccustomed to those who are untrained. And again, calling the disciples "old wineskins"—wineskins, as being capable of receiving instruction; but old, ^C as being weak.

"Lest—they perish." The wineskins are torn, or rather dissolved, being unable to bear the strength of the new wine; and the wine is spilled, not being held, and the wineskins perish, having become useless for the future.

"But—they are preserved." For a best steward must judge both the nature of the wine, and the strength of the wineskins, and the time. For just now the disciples are still old, not yet having been renewed. And in another place He said to them: "I have many things to say to you, but you cannot bear them now" (John xvi, 12). ^D Both, He says, are preserved, that is to say, the wine and the wineskin—the one being held, the others holding.

Chapter XV. Concerning the daughter of the ruler of the synagogue.

"These—will live." †† Jairi's daughter symbolizes

^A the soul of every man, which is dead through the lack of action regarding the precepts of the Law and the inactivity of the divine commands.

This was a ruler of the Synagogue of the Jews, called Jairus, as Mark and Luke say. But he left his daughter at the point of death. For Mark records him as saying, "My little daughter is at the end," while Luke says, "And she was dying." Therefore, he said "She has just died" by conjecture, for he suspected that by that time she was absolutely dead. It is probable that he said first, "She is at the end," and then, "She has just died," or, "She has just now expired." He sought two things: that He should come, and that He should lay His hand upon her, being of a more literal-minded conviction. ^B

Verse 19. — of his. Mark and Luke say that a great crowd followed Him. For the majority of them, living more carnally, were not desiring the benefit of the soul so much as they were eager to see the healing of the flesh or body.

CAP. XVI. Concerning the woman suffering from an issue of blood.

Verse 20. And — his. Regarding the present chapter, Luke wrote more broadly and clearly; therefore seek at his place the explanation of the twenty-sixth chapter. "Fringe" is the edge of the garment, which, trailing by the feet, touches the earth when walking.

Verse 21. She was saying — I shall be saved. She had great faith; for she believed that if she only touched the hem of His garment, she would be saved, that is, she would be healed. ^C Yet she had this faith imperfectly, for she thought she could escape the notice of Him who sees even the hidden movements of the soul.

Verse 22. But Jesus — has saved you. Matthew, as a lover of brevity, omitted the things in between, declaring only the miracle; but Luke set forth everything for the sake of accuracy, and you will find these in the aforementioned chapter.

Verse 22. — that hour. She was saved, that is, she was healed. For Luke said, "she was healed." From that hour, I say, not from the time when Christ said to her, "Take heart, daughter," but from the time when she touched the fringe, just as Mark and Luke have recorded. ^D

Verse 23. And when — Vers. 24. him. For it was the custom in such calamities to bring in flute players, who would raise up lamentations. But Mark wrote this chapter more broadly; therefore seek the explanation of the thirteenth chapter in his work.

Verse 25. And when — Vers. 26. her. Regarding all these things you will find them, with nothing omitted, in the aforementioned thirteenth chapter.

CHAPTER XVII. Concerning the two blind men.

^A "And — David." Having learned of the things concerning which He was working miracles, and believing Him to be the expected Christ, about Whom they had often heard, they come and follow Him, crying out: "Have mercy," that is to say, "heal." They call Him "Son of David," as they had likewise heard that He would spring from the lineage of David. They cry this out to honor Him; for such an appellation was most honorable among the Jews. And indeed, they believed that He could do all things; but that He was also God, they were not yet fully convinced. Therefore, they honored Him in a human manner, just as many others did.

^B "And when — blind." He drew them on as far as the house, so that He might not seem to those looking to find fault to be eager to perform miracles, as one who is a lover of glory. For He wisely arranges all things, removing every occasion for accusation. It is likely that the house into which He was received belonged to someone who was a believer.

"And — to do?" That is to say, what you are asking. For He knew that they believed that He was able; for how otherwise would they have followed Him while begging? Yet He asks, so that the faith of these men might be made manifest, and that others might be drawn in through them. For He performed miracles not only for the sake of those being healed, but especially for the sake of those who saw and heard.

"They say — Lord." No longer do they proclaim Him as Son of David, but as Lord, having been raised up ^C to the heights of faith by His questioning.

"Then — their eyes." He attributes the healing to their faith, which is what He was accustomed to do in many places, urging on, as has been said, others as well toward faith. And He touches them with His hand, showing that His most holy flesh also imparts life. Great, however, is the condemnation of the Jews, because while the blind believed from hearing alone, they themselves remained unbelieving, even while seeing the miracles.

"And — let it be known." "He sternly charged them," instead of: He looked at them severely, having knit his brows and shaken His head at them, which is what those who strictly charge others to guard mysteries are accustomed to do.

"They — that region." And in the sixth chapter, having cleansed the leper, He commanded him to be silent; and seek in the exposition of that passage the reason why He commands silence, and how He commands it at all, knowing that they will not be silent, and hold that solution for all similar cases.

CHAPTER XVIII. Concerning the demon-possessed mute.

"Their — demon-possessed." He now calls "mute" the

^A one who is deaf—for he is spoken of as deaf not only as not hearing, but also as one who does not speak.

Vers. 33. *And when he was cast out — the mute.* He was not mute by nature, but the demon had bound his tongue, and before that, his soul; and for this reason he is brought by others, and no faith is required of him, for he could neither speak nor understand. Knowing this, the Savior immediately cast out the demon, and when he was cast out, his bonds were loosed, and he understood, and the man spoke.

Vers. 33. *— Israel.* "Never was anything like this seen," that is, never were such miracles seen. They proclaimed him to be superior to all those who had performed miracles from the beginning of time, because he healed every malady, and did so very swiftly and by his own authority; at times by a word, at times by touch, and at other times by both touch and word; and to say it in a word, as he willed, revealing his omnipotence in all things. ^B

Vers. 34. *But the Pharisees — demons.* The crowds indeed were marveling; but the Pharisees were slandering him, saying that since he had the prince of the demons as a friend, he used him to cast out demons. And they were not even ashamed to babble what could be easily refuted. For one who has the prince of demons as a friend performs things that are pleasing to him; and it is pleasing to a demon that one should always harm men, teach every sin, and draw all away from God. But Christ did the opposite of these things, always conferring benefits upon men, teaching every virtue, and drawing all to God. Yet, not only did he not punish these men, but he did not even rebuke them, teaching us to bear slanders with greatness of soul, and rather to do good to those who insult us. For see what he did. ^C

Vers. 35. *And — in the people.* These things he also said in the fourth chapter, and they were explained there. Seek also in Mark the end of his third chapter, and you will find the difference between a city and a village in his account of it. For he was going about all the cities and villages of the Jews, so that no one of them could say, "He did not come to us."

Vers. 36. *Having seen — shepherd.* "Distressed," because no one cared for them; "dispersed," which is to say, utterly neglected, after the manner of sheep lacking a shepherd; ^D of which some are harassed and led astray hither and thither, while others are dispersed or cast off, because there is no one who might have care of them. For the princes of the Jews not only did not turn back those who had sinned, nor did they look upon those who were cast off, neither did they—

they were concerned for those who were afflicted, ^A but rather they themselves were in a worse state than the people.

*Then — few.* He now calls the harvest (that is, the harvest time) those who were about to believe, as being ready to be gathered in because the fame of his teaching and his miracles had been sown among them beforehand. For it says, *His fame went out into all Syria.* He calls the laborers (that is, the reapers) his disciples, whom he wished to send for the gathering of such ears of corn. For, so that he might not appear to be traversing the cities and villages on account of the gathering of the multitudes, he sends the disciples in his stead.

But it is also possible to speak in another way: he says "harvest," showing the ease of such a ministry, as the greater labor had been anticipated and completed by the prophets, who, like the seeds of faith, had cast down among the Jews things concerning Christ. This he also mentioned in John, saying: *Others have labored, and you have entered into their labor.*

Further, by naming the harvest and the laborers, he brings to their memory the words of the Baptist. For he too, when speaking of Christ, introduced him as a husbandman, having made mention of his threshing floor, ^B and of wheat, and of chaff, as is predicted in the third chapter.

*Pray — his harvest.* He calls himself the Lord of the harvest, as such crops are kept for him, and are to be gathered to him, and as he has the power to harvest them. He said "pray," not as if he needed to be entreated by them—for who is more philanthropic than he?—but to instruct his disciples to pray to God on behalf of the wandering.

CHAPTER X. Concerning the election of the apostles.

*And — every sickness.* How, then, when the disciples were few, did he not add others? He did add to them, but not in number, rather in power. For he says, *He gave them authority.* So he called them few ^C not by a deficiency of power, but by a deficiency of number. And for the time being, he makes them physicians of bodies; but after this he also entrusts to them the greater thing, the healing of souls. And they cast out demons and healed diseases in the name of Christ.

*Of the twelve — of his.* Since ^D regarding Peter [the text continues...]

and Andrew, and James, and John, and himself, he taught in what preceded that they had followed Christ, but wrote nothing manifest about the others, he now lists their names also, so that we may know them and so that we may distinguish them from the false apostles. For there were many false apostles. This is what both Mark and Luke have also done.

He mentioned Peter first, not only as being older than his brother Andrew, but also as being more excellent than all the rest in steadfastness. For this reason Christ also, naming him Peter, said: "Upon this rock I will build my Church." But why did he add, "who is called Peter"? Certainly so that we might learn that he was formerly called Simon, and so that he might distinguish this one from the other Simon, who is surnamed the Cananaean.

Vers. 2. James — his brother. He placed James first, inasmuch as he was older than John; for John surpassed him in virtue.

Vers. 3. Philip — Bartholomew. These followed Christ after those previously mentioned; for this reason they are also numbered in this order.

Vers. 3. Thomas — the tax collector. ^B Mark and Luke have placed Matthew before Thomas, as having been made a disciple before him; but Matthew here, for the sake of humility, set himself lower, since he even called himself a tax collector again for his own abasement.

Vers. 3. James — Thaddaeus. This James was the brother of Matthew; for Matthew was also the son of Alphaeus, not only being called Matthew, but also Levi. For He saw, he says, Levi the son of Alphaeus sitting at the tax office. Luke, however, in place of him who is here called Thaddaeus, appointed Simon the Zealot, or the Cananaean; but later he joined Thaddaeus with Judas Iscariot, having called this one also a Judas. For "Judas of James," he says, "and Judas Iscariot." He joined these together because of the similarity of names.

Therefore, there were two Simons: Simon who is called Peter, and Simon the Zealot, who is also the Cananaean. Likewise, two had the name James: James son of Zebedee, and James son of Alphaeus. ^C Also two were called Judas: Judas of James, who is also Lebbaeus and Thaddaeus, and Judas Iscariot. And because of the similarities of names, then, the evangelists add other tokens of identification for their distinction.

But if Luke, because of the similarity of names, joins Thaddaeus to Judas Iscariot, why does he not in a like manner rank Simon Peter with Simon the Cananaean, and with James the son of Zebedee, James ^D

^A the son of Alphaeus? Because Peter followed Christ with Andrew his brother, and James with John his brother, and it was right that they be ranked together, not only because they were brothers, but also because they had followed at the same time. And why is James the son of Alphaeus not joined with his brother Matthew? Because the latter followed later.

Simon — him. He who betrayed him to those ^B plotting against him.

These — them. Which these? The fishermen, the tax collectors. For Peter, and Andrew, and James, and John were fishermen; but Matthew and James, the son of Alphaeus, were tax collectors. Luke also stated the place in which he set them apart for the apostolate. For he said that "he went out to the mountain to pray; and he spent the whole night in the ^C prayers of God. And when it became day, he called his disciples, and choosing twelve from them, whom he also named apostles," and so forth. But he did not say then when he sent them out. Mark, however, also mentions the method, that "he began to send them two by two"; surely for the sake of mutual consolation.

Saying — Israel. He first sends the disciples to the cities and villages of the Jews, to be teachers and physicians to them, demonstrating ^D the love he had for them above all others, and the abundance of his care—that although he was insulted by them, he remembered not the injuries, but strove in every way to correct and heal them. For this reason, he forbids those whom he sent to touch the road leading to the Gentiles; he also commands them not to enter the city of the Samaritans, which was situated among the cities of the Jews. For the Samaritans, keeping the Jewish faith only in part, were hostilely disposed toward the Jews. And from every side he stops the mouths of the ungrateful, even though, having been honored by him above all others, they robbed him of honor above all others. He quite rightly called these "the lost sheep of the house of Israel": "sheep," as those who were once shepherded by God—"You who shepherd Israel, pay heed," it is said—and "lost" because they were harassed and cast down, as was said before; and "of the house of Israel" as Israelites. By thus addressing the Jews, he mitigated the anger of the disciples and infused into them, rather, the entrails of care.

Going — heavens. The enjoyment which is in heaven is at hand, that is, it is at your disposal, if you wish to receive it. And you shall receive it by believing and keeping the commandments. It was previously said variously concerning the kingdom of heaven in the third chapter, and it is necessary to know those things as well, and to adapt what seems more fitting.

^A Vers. 8. *Heal the sick*. He gave them the grace of healing, so that those who would not believe the preaching might at least be brought to it by the miracles; at the same time, he makes them readier for the preaching through this very means. But lest they become puffed up, as though performing great things, or seek material rewards, he secures them in advance, saying: *Freely you have received from me this grace of healings*, with no preceding labor of yours; *freely give these to men*, seeking nothing worldly from them. Extending this to include the receiving of gifts, he commands them not to take anything even for the sake of the journey. For he says:

Vers. 9. *Do not possess gold... in your girdles*. For it was the custom for those who were traveling to carry purses slung from their belts, in which they kept copper coins. He legislates for the disciples a perfect state of destitution, wishing them to be not only above suspicion, but even worthy of admiration. For nothing makes men so admirable as a life simple and content with whatever they might encounter. Then he frees them from every care, which frequently is wont to be an impediment; and he wishes to show his own power, which suffices for them in all things. Consequently, he said afterwards: *When I sent you out without purse and wallet, did you lack anything?* ^B

† These things the Savior says to the apostles, not wishing that they should congregate wealth under this pretext. Therefore he does not wish us to have gold, or silver, or copper, or bread, or a wallet, nor, on account of need, to receive on the road footwear, or a garment, or a staff, or to take money into the belt, or to wear two tunics, but to receive all things for the journey most easily and frugally.

† And yet he himself carried a purse: not, however, as one greedy for money, but as a steward of those things which were offered; possessing these things rather for his own necessity, and that of the disciples and the poor.

Vers. 10. *Nor wallet... nor a staff*. Because they were announcing the kingdom of heaven, it was necessary for them to walk like angels descending from heaven, light and unencumbered, free from every earthly care, and looking only to the ministry entrusted to them. By "wallet" he means the pouch which they used for the journey, putting bread into it. ^C It is worth inquiring how Matthew and Luke say he commanded them not to have footwear or a staff, while Mark says he permitted these things ^D alone to them. What then is to be said? That at first he did indeed command it as Matthew and Luke said; but afterwards he permitted them to wear sandals and to carry a staff, for the protection of their feet and the support of their bodies.

Luke, moreover, instead of what is "Do not possess," has "Do not carry," as Mark also reports. But so they might not say, "Where then shall we be fed, if we take nothing with us?" he says:

^A Vers. 10. *Dignus* — *est*. There is no need, he says, of provisions for you; for you are worthy to be fed by those who are helped by you, among whom you work, among whom you labor. For this is not a gift, but the wages of your work, and a necessity, as something owed.

^B Vers. 11. *In quamcunque* — *exeatis*. Lest they might think that they should enter the doors of all those who were being helped by them, he commands that in every city and village they should seek out one man worthy of their hospitality, that is, the more honest and pious man, and remain with him until they go out from the city; so that, by shifting from house to house, they might not grieve the one who had received them and incur the suspicion of gluttony.

^C Vers. 12. *Ingredientes* — *illam*. *Salute*, that is, pray for peace for it. For when he later instructed the seventy disciples, he said: Into whatever house you enter, first say: Peace to this house.

Vers. 13. *Et* — *convertatur*. Because the one who receives [them] often has the name of a worthy man, but an unworthy life, he therefore says: If that house is worthy, let the peace given by you come upon it, that is, let it work in it, and let it enjoy peace and tranquility; but if it is not worthy, let your peace return to you, that is, let it effect nothing, but, having taken it back with yourselves, depart.

Observe how he did not give them foreknowledge of the worthy and the unworthy, so that, being destitute of what is most necessary, they might humble themselves as though they were imperfect. But it is to be admired how, after he stripped them of all things, he again made everything subject to them. For who would not gladly receive with hospitality those who are content with whatever is offered, and are free from anxiety, shining not only by their words and miracles, but also, what is greater, by their good life?

^D Vers. 14. *Et* — *vestrorum*. Mark said: *Excutite pulverem, qui est sub pedibus vestris, in testimonium illis*, that is, for their conviction. For they manifested by such a shaking that they had not only received nothing from there, but that they even shook the dust which had clung to them from there off their feet, as being unholy on their account.

^A Ver. 15. *Amen — to them.* By "city" he also signified the village. Now, Sodom and Gomorrah were once great and very populous cities; these, on account of the excessive lust of their inhabitants, were reduced to dust by a most great calamity, being consumed by fire sent down from heaven; and this divine punishment brought upon them seemed more fearful than any other to all, inasmuch as even now that land appears burned and proclaims its own calamity. But now Christ says that those who do not receive, nor even listen to the words of the apostles, will be punished more severely; because Sodom and Gomorrah neither saw miracles—as these saw countless ones—nor were disciples sent to their land by the Savior. Moreover, by saying, "It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment," He indicated that in the future age the Sodomites and Gomorrahites are also to be punished; and from this it is manifest that certain sins are punished both here and there. ^B Let us therefore also fear such threats, knowing that everyone who does not keep, nor do what the apostles taught, it is manifest that he does not receive them, nor does he hear their words. But why, if one does not receive them, will the whole city be punished? Because the others also, seeing it, did not restrain him. For those who did not receive the apostles were publicly driving them out.

Ver. 16. *Behold — of wolves.* After He had instilled boldness into them by the things He had proclaimed, and had rendered them hard and adamantine, henceforth He also predicts what is to befall them, not only those things which are to happen a little later, but also those long after. First, indeed, that they might know the power of His foreknowledge; second, that while suffering, they might not suspect that they were suffering these things because of the weakness of Him who sent them; third, that having heard beforehand that they would suffer evil, they might bear it more easily then. "Behold," He says, "I send you as sheep in the midst of wolves." I, who can do all things, send you, so that you may be bitten and torn; yet do not take vengeance, nor offer hands in opposition. Why? Because rather in this way will you conquer, and will transform the wolves into sheep. How? By My power, which overcomes all things, and by your own gentleness, which for the most part subdues the ferocity and truculence of the unbelievers. ^C For ferocity is not accustomed to be subdued by ferocity, but by gentleness. For it behooves him who cures madmen to bear their insults patiently, having before his eyes only their liberation from madness. And we, therefore, unless we exhibit the gentleness of sheep against the ferocity of those who harm us, shall by no means have the help of our Shepherd. For He is the Shepherd of sheep, ^D not of wolves.

^A "As sheep in the midst of wolves," that is to say, that you may show the gentleness of sheep while lying prostrate before wolves, and that you may have not only the gentleness of sheep, but also diligent sincerity, that is, simplicity and innocence; so that when you are beaten and attacked by persecutions, you do not cease to do good to those who strike you. But that both may exist according to virtue, let there be the prudence of the serpent in preserving the head, that is, the faith, and the simplicity of the dove in not taking vengeance upon those who inflict injury. Nor is this to be observed for five or ten years, but even unto the final breath; for this is what is signified by the saying: "He who shall endure unto the end, the same shall be saved." 18

Vers. 16. "Be ye—dove." ^B And here concerning serpents, and elsewhere concerning the unjust steward, you are to understand prudence as the observance of those things which are useful to each person. He wishes them to be both prudent, so that they may not be lethally wounded, and faultless, so that they may not remember injuries. For because the serpent is prudent, therefore when he is struck, he offers up other parts of his body, but preserves only the head, knowing that only in that part is a lethal wound inflicted. Therefore, He commanded that the prudence of serpents be imitated, that they might offer up other things, both bodies and souls and all else, but preserve faith alone unharmed, in which alone a lethal wound is made. And, in turn, because doves, when their young are taken away from them, do not remember evil against those who have taken them, but approach them again, even if they frequently take them, He commands that their simplicity also be imitated, that is, innocence in not revenging injuries, but in approaching those who have done wrong, and loving them.

And observe the wisdom. For He did not command that only the prudence of serpents be imitated, nor only the simplicity of doves, but He mixed both. For both together produce one virtue. For the prudence itself is of no use if innocence is lacking.

^C But let us also imitate another aspect of the serpent's prudence. For just as that creature, when it has grown old, by passing through a narrow place, strips itself of its *leberis*, that is, its slough and skin, and thus becomes robust, so also we, who have grown old through the antiquity of our passions, should cast ourselves into the narrow and straitened way of life, and through this, having put off the old garment of the soul, we may become robust.

Now, therefore, He has taken serpents and doves as a good example; but elsewhere they have been taken rather in a bad sense. For the Jews are reproached as serpents, a brood of vipers; and Ephraim is maligned as a senseless dove that has no heart 19. For Scripture is accustomed frequently to show different comparisons from the same animal, when it possesses both good and bad conditions at once. For Christ, too, is called a lion because of His royal dignity and inexpugnability: "Recumbens," He says, "He slept as a lion"; ^D and the devil is also called a lion, according to his cruelty and bloodthirstiness.

"For he walks about," He says, "seeking whom he may devour." ^A

Verse 17. *Attend ye.* He foretells to them the future temptations, sharpening them for the struggles. "Attend ye," He says, "from men"; that is, observe men, or look for dangers from them.

Verse 18. *And — me.* After He said what they were to suffer from the Jews, He now says also what they would suffer from the other nations.

Verse 18. *In — nations.* For the conviction of the Jews and the Gentiles, so that they might not later be able to say that they had not heard the preaching; for they will hear to such an extent that they will even subject the preachers to countless evils. ^B

Verse 19. *But when — ye speak.* So that they might not say, "And how, being common and unlettered, shall we be able to persuade rhetoricians and philosophers?" He first resolves this doubt of theirs by saying, "Be not anxious how or what ye shall speak."

Verse 19. *It shall be given — ye speak.* "It shall be given," from Me, clearly. He said these things to them again, as the passion of the cross was drawing near, when they asked Him about the consummation of the world. For Luke says that He then also added, "I will give you a mouth and wisdom, which all who oppose you shall not be able to contradict or resist." ^C

Verse 20. *Not — speaking.* That is, you who are speaking then.

Verse 20. *But — in you.* "But the Holy Spirit, who is speaking in you then."

Verse 21. *Shall deliver — son.* They, the unbelieving, shall deliver these, the believers.

Verse 21. *And — them.* And these likewise. By these most dear ones, however, He also indicated the other kindreds and familiarities.

Verse 22. *My name.* "By all," that is, by the many; for many loved them. It is also an idiom of Scripture to say "all" for "the many." Since He had added above, "For my sake," and now adds again, "Because of my name," He instilled great consolation and alacrity in their minds, being convinced that He will be present and will assist those who suffer for His sake. ^D

Verse 22. *He — shall be saved.* The present word intimates three things: first, that there is need not only of His assistance, but also of their own fortitude, so that the good works may not be His alone, but theirs as well. Further, that one must not grow weary—for what is the utility of a beginning that has no end? Furthermore, that dangers must be faced right up to the end of their life.

It is worthy, however, that we admire these men: how, being sent into such and so great dangers, hearing…

^A that the whole world was hostile to them, and that their life was to be put to the test, they did not tremble, nor did they seek deliverance from their afflictions. For they obeyed as obedient men to a Master, and they were confident as faithful men in the power of Him who sent them. And having learned ^B further that the preaching of the faith would have such strength that it would dissolve even the adamant bond of nature, and set relationships at war with one another, they were all the more spurred on; and, emboldened henceforth by the undoubted hope of succeeding, they stripped for the contest—only twelve against the whole world, with which the devil was aligned against them, along with his infinite demons—and they conquered, not by killing their opponents, but by reforming them. And those whom they received as the equals of demons, they made like unto angels.

But when—another.

Amen—of the man.

Not—his master.

It is enough—his teacher.

And the servant—his.

If—his domestics.

^A the prince of demons. And although it is not written explicitly that the Jews called Christ Beelzebub, it is likely that this insult was also cast against Him, or that he says this in another way, because they called his friend such, saying that "He does not cast out demons unless by Beelzebub, the prince of the demons," as we shall find as we proceed. And indeed [(28)] they heaped upon Him many other insults; but he has set down this one alone now, as being worse than the others.

—Do not—them. Meaning those who revile and mock.

—Nothing—shall be known. The statement seems universal, but it is specific. For he is speaking of the virtue of the apostles, noting that it is impossible for it to remain hidden. For even if it is currently hidden, and for this reason they revile you, yet it will be revealed in time, and thereafter you will be honored by all men. Do not therefore fear those who mock now, but expect those who will praise you later, and let not the present things distress you more, but let the future things persuade you to take courage.

—Or—the housetops. After having relieved them of the sadness caused by the insults, he now discourses on the preaching. And yet, there was neither darkness when these things were said, nor was he speaking into their ear; but because he said these things privately and not publicly, and to them alone and not to all, he says [(29)], "What I tell you in private, speak in public; and what you heard alone, preach to all." By "in darkness" he designates what was said in private; by "into the ear," that which was said to them alone. And again: "in the light," that which is public; and "upon the housetops," that which is to all.

—And—hell. Having previously discoursed on other dangers, he descended also to the argument concerning their slaughter, and foretells even this, and commands them to disregard it. "Do not fear," he says, "those who kill the body," that is, do not fear those who kill the body, nor on account of this abandon the preaching; but fear Him who sent you to such a ministry, and do what has been commanded. For those men, even if they kill the body, will by no means be able to overcome the soul; but He is able to destroy both soul and body in hell, that is, to punish ^D them. Therefore, cast out the fear of men by the fear of God, the lesser by the greater. From another perspective also, he consoles them in these things regarding the fear of slaughter; and see what he says.

—Are not—hairs (31). The *assarion* is a type of obol. But Christ now says, by way of a question, that sparrows are not of such little value [alt-version omitted]

as to be sold for two for an *assarion*, and yet not one of them is caught in a snare without God; not as one who cooperates, but as one who permits. ^A *But even the hairs of your head are all numbered.* You are of such great value, that even all the hairs of your head are numbered by God. The counting of the hairs signifies an exact knowledge, that you are very well known to Him, and that He knows everything concerning you in detail because of your great intimacy with Him. And if not one of the most worthless sparrows is trapped without Him, as it is said, much more will you, who are precious, not be destroyed unless He permits it. Consequently, one ought not to fear.

—*Do not therefore fear.* He frequently encourages them to fearlessness, on account of the magnitude of the tribulations to come.

—*Everyone—in heaven.* By "confession," He means testimony, urging them to bear witness. For He says that everyone who bears witness to my divinity before men, I too will bear witness for him before my Father; that is, whoever proclaims me to be God, I too will proclaim him to be faithful. *But whoever denies me, I will also deny him.* The phrase "in me" stands for "to me," and "in him" stands for "to him." ^B Chrysostom, however, says that He did not say: "Whosoever shall confess to me," but *In me*, which is to say, "being helped by me." Hence we consistently understand the phrase *I also will confess in him* to mean, "being moved by his gratitude." ^C Since, moreover, the preaching was to be full of turmoil and fear, He anticipates this as well, saying, *Do not think that I have come to send peace—a sword.*

† What is meant by the sword? It is the cut of the word, dividing the worse from the better, and severing the believer from the unbeliever, and rousing the son and the daughter and the daughter-in-law against the father and the mother and the mother-in-law, the new and recent against the old and inveterate. ^D And yet the angels said, when He was born: *Glory to God in the highest, and on earth peace.* And the prophets too had long ago heralded His peace. And He Himself commanded His disciples that, upon entering any house, they should wish peace upon it. How then does He say now, that *I have not come to send peace, but a sword*? Because this sword was to create that peace of which the angels, and before them the prophets, had spoken. He calls the love towards Him a "sword," as it divides the believers

from those who do not believe, by whose unconquerable power even the dearest kindred were quickly divided from mutual union, and easily torn away. Moreover, in another place, manifesting its vehemence and power, He said: "I am come to send fire on the earth." For it was necessary, it was necessary first to cut off that which was incurable, and then for the rest to be at peace, both towards itself and towards God. For this reason, ^A therefore, He spoke thus sharply, so that, knowing these things, they might not be troubled. He further expands the discourse concerning this, training their hearing with the harshness of the words, that they might not be dizzy at the difficulty of the matters.

Vers. 35. *Veni—socrum suam.* [(54)] Micah: "The son dishonoureth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law: a man’s enemies are the men of his own house."

Again, through these most beloved ones, He signified all kinship. He spoke most appropriately, saying that ^B a man, or son, is to be divided against his father, and a daughter against her mother; for a son is dearer to a father, and a daughter to a mother, because of the similarity of nature. And He also appropriately said that the daughter-in-law is to be divided against her mother-in-law. For daughters-in-law used to show great modesty, honour, and service to their mothers-in-law. And through the daughter-in-law, He also signified the son-in-law being separated against his father-in-law. Previously, therefore, He had made a simple enumeration, saying: "The brother shall deliver up the brother to death, and the father the son"; but here He has enumerated in another way, more ^C natural and more specific. For if He makes a man divide against one who is superior to him, much more so against the spouse who is subject to him: for the former is by nature, the latter by established convention. And that which is by nature is more valuable than that which is by convention. Consequently, therefore, as is clear, He left this to be understood. But proceeding further, He expressly discusses this also concerning spouses, saying: "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 inherit everlasting life."

Vers. 36. *Et inimici — ejus.* This is a prophetic word, spoken ^D of old against the Jews, when they were divided against one another; but Christ aptly applied this to the things set before us, signifying that all the household of him who is to believe will become his enemies.

Vers. 37. *Qui amat — dignus.* Here also He discoursed only concerning those ascending and descending in each case, as being more intimate. He who loves, He says, those ones above Me. For when they are pious, it is good to love them; but it is always evil to love them above God.

COMMENTARY ON MATTHEW — CHAPTER XI

^A And he who is worthy. He calls the cross a death to those things which are of the world, because the cross was an instrument of death. For it is necessary that he who is about to follow Christ should be dead to worldly pleasures, even as He was. And every one who walks in the tracks of his way of life follows behind Him.

^B He who finds it. He who finds it, instead of, he who has gained it in the time of martyrdom, and has not lost it through being killed, this man shall lose it in the age to come, that is, he shall cast it into punishment, as having betrayed the faith.

^B And he who loses it for my sake will find it. But he who, for my sake, has had it taken away from him by the unbelievers, this man shall rather find it, that is, he shall gain it, he shall save it. Now He said these things, drawing them away from a cowardly love of life and urging them on to martyrdom: which He also does in the thirty-third chapter. Again, elsewhere, Christ moves the mind in a various way: and He is accustomed to do this often in many cases.

^B Who receives me. He said these things, opening to the disciples the houses of the faithful. For who would not gladly take them in with hospitality, being about to receive through them the Son, and through the Son, the Father?

^C And he who receives a prophet. He said these things also for the same reason. Generally, however, He speaks first simply concerning a prophet, and simply understands a righteous man; then He infers concerning the disciples. ^C For He says: He who receives a prophet or a righteous man with hospitality, not for the sake of outward show, or in some simulated manner, but for the sake of the name of a prophet or a righteous man—that is, on account of this very fact that they are named and are, the one a prophet and the other a righteous man—he shall receive the reward of a prophet and of a righteous man. Now this has a double interpretation. Either that he shall be deemed worthy of honors equal to theirs: for hospitality is a great thing, and especially if those who are received are the servants of God. Or that, by saying "the reward of a prophet and of a righteous man," He has shown that the disciples shall also be prophets and righteous men. But so that no one may put forward the pretext of poverty, see to what point He descends.

^D And whoever gives to one of these little ones a cup of cold water... shall receive his reward. He called the disciples "little ones," teaching them to observe modesty. "Cold" water, He says; for Mark said "a cup of water."

^D And it came to pass... of their cities. Instructing, that is, Commanding, enjoining. And He moved on from there, so as to teach and to preach in the cities of the [disciples].

^A of those from whom they had sprung. [Or: of them, that is, of the Jews.]

Cap. XX. Concerning the disciples sent by John.

Vers. 2. *But when John had heard* — *are we to wait?* But Luke says that they themselves reported the signs to John, and then he sent two of them, which manifests the jealousy or envy they felt towards Christ. John sent them, asking if he were the one whom the books of the prophets said would come, not as though he were ignorant—for how could he be, he who had proclaimed Him, and baptized Him with his own hands, and heard the testimony from above concerning Him, and seen the divine Spirit descending upon Him like a dove? But he knew that his own disciples were jealous ^B towards Christ. For indeed, they had come to him before and said: "Rabbi, he who was with you across the Jordan, to whom you bore witness, behold, he is baptizing, and all are coming to him." For, loving their own master intensely and desiring to share in his glory, they were vexed at seeing Him becoming famous. But since, though he had admonished them often, he had been unable to persuade them, and now he was about to die, he chose two who were more prudent and sent them to Christ, with the pretext of asking if He were the one who was to come, but in truth, that by seeing the miracles He performed, they might be persuaded. For he knew that the testimony from deeds was more credible and less subject to suspicion. Therefore, Christ also, knowing that John had sent them ^C for this reason, immediately in that very hour performed many miracles, as Luke says. For if he had openly sent them as observers, they would never have been persuaded to go there. For this reason, therefore, he invented the pretext of an interrogation.

V. 4, 5. *And answering* — *the glad tidings of the Gospel are received.* See how He did not answer their feigned interrogation, but the true cause for which they had been sent. He called the apostles "the poor who receive the glad tidings." For what is poorer than the fishing trade?

Vers. 6. *And blessed is he who is not offended in me.* He said this primarily because of those very disciples of John, uncovering to them the mystery of their hearts, and showing that they did not escape His ^D notice, that they themselves were also offended because He ate with publicans and sinners. For indeed, they had previously openly reproached Him for gluttony through [the conduct of] His disciples, as was stated in the fourteenth chapter.

^A *His autem — Joanne.* They indeed departed having been improved. But why does He not speak of John in their presence? So that He might not seem to flatter him.

*Quid — agitatam?* Having heard the questioning of John, and being ignorant of his purpose, the crowds were troubled, asking how he who had testified so many and such great things concerning Him could now doubt, and they suspected that he had changed. Learning this, Christ heals such a suspicion, teaching at once that He is the knower of hearts, and, by confounding them, He refutes them. He says, therefore: "What did you go out into the wilderness to see? A reed shaken by the wind?" That is to say, a light and fickle man, and in the manner of a reed easily changeable in mind, as you now suspect? Or, on the contrary, rather stable and firmer than stone, as your zeal and concourse at that time testified?

*Sed — amictum?* Clearly, one who luxuriates, so that even from this he might appear effeminate and easily changeable; or on the contrary, rather, one who was hardened by discipline, as his garment and food confirmed.

*Ecce — sunt.* This man previously resided in the desert, but now is kept in prison. Since some are light from their own homes, and others suffer this from luxury, Christ set forth both this and that, and proved that neither could be said of John. Then He brings in the truth, and witnesses to the truth, and weaves for the Baptist a brilliant crown of praise.

*Sed — propheta.* "More excellent," that is, greater. Then He says also in what way greater, namely, because he came about the time of the advent of Christ. For those who go before near the king are greater than other heralds.

[A more excellent prophet, inasmuch as he saw with his own eyes the One being prophesied by him, whom the prophets before him had beheld in an enigma.]

*Hic — ante te.* After His own testimony, He brings in also the prophetic one; for the word is Malachi’s. It is stated, as it were, by the Father and God to the Son and God. And God named John His "angel," either as being a messenger, and John announced to the people the things spoken to him concerning Christ: "The word of God," he says, "came upon John the son of Zechariah in the desert"; or as leading an angelic life, in that he was raised above earthly things and thought on heavenly ones. "Before thy face," that is, "going before in thy sight," as one domestic, who even before thee shall prepare thy way. And the way of Christ is the souls of men, whom he [is to]

^A prepare for the descent of the Word, as we have explained more fully in the third chapter. He may also be called an excellent prophet, because he prophesied of Him whom he saw, which happened to no other of the prophets; and not only saw Him, but even baptized Him.

Vers. 11. *Amen* — *Baptist*. "There has not risen," he says, "among those born of women, one greater than he." For who else, hidden in the darkness of the womb, recognized that the Light had come and adored it with leaps? No one else, except this man alone. He is therefore deservedly greater than all. And again, who from infancy has lived such a solitary and eremitic life, and chosen such an exercise? None of all [men]. Having therefore praised the Baptist, from the confluence of the Jews to him, and from his virtue, and thirdly from his own suffrage, and fourthly from the prophet’s testimony, and having proclaimed him greater than the prophets, and ^B greater than all men universally; he provides for this magnitude of praise, lest on account of these things they might think him more honorable even than Christ himself. And see what he says.

Vers. 11. *But he* — *is the lesser*. He calls himself lesser, because so he appeared among the Jews; for they considered John greater than him, as one who from infancy had departed into the desert and used a strange manner of life. But Christ, as living in the common way, they depreciated. "He," he says, "who is lesser," that is, who is seen to be lesser than him, "is greater than he in the kingdom of heaven," as being not only Man, but also God. ^C

Vers. 12. *And* — *that*. Chrysostom says that here he calls "kingdom of heaven" the faith in himself, as being an earnest of the kingdom of heaven, I mean, of the enjoyment of the goods which are had in the heavens. "It suffers violence," that is, it is violently seized by men, while they force themselves, and overcome the necessity of their own passions, or even the tyranny of infidelity. Therefore, revealing this, he subjoined that "the violent take it by force." And he says that this laudable violence began from the days of the preaching of John, who cried to the people: "Repent, for the kingdom of heaven is at hand." And Christ said this now, at once praising John, as having begun the salvation of men, and at the same time spurring on his hearers, so that they ^D themselves might likewise do violence to themselves.

Vers. 13. *All* — *prophesied*. By "the Law" he calls the ancient legislation. For even in this many things were foretold concerning Christ, and especially in those [books] concerning the laws of sacrifices, containing a type and premonition of Him who was destined to be sacrificed for the world.

^A He says, therefore, that all the prophets—that is, those who prophesied of Christ, who was destined to come—and the law, which prophesied of the sheep and lamb destined to be sacrificed, extended such prophecies of theirs until John. For until John these were prophecies; but from him onwards, they no longer remained prophecies, but became realities. For he himself saw the fulfillment of these things. Wherefore, also, having recognized Christ, he addressed Him as the Lamb, saying: "Behold, the Lamb of God, who takes away the sin of the world."

Christ spoke this word, at the same time praising John from this—as the first who knew the fulfillment of such prophecies, as also being a prophet himself—and at the same time teaching that He who was prophesied has arrived, and it is no longer necessary to expect another.

^B There is also another interpretation, that all the prophets simply, and the law of prophecy, prophesied to the Jews until John, and this man is the last of the prophets; and from then on, no other will prophesy to them, and it is necessary to believe this man by all means, as the last, because he testified many things concerning Me, and betrothed to Me the souls of all; for the prophet Malachi also said of him: "To prepare My way before Me."

And if—he who is to come. The Jews expect Christ to come then, when Elijah has come and preceded His advent. For there ^C is also a prophecy of Malachi that says: "I will send you Elijah the Tishbite, who will restore the heart of a father to a son." And Elijah is indeed destined to precede the advent of Christ, but the second [one]. For John preceded the first. Christ says, therefore, "If you are willing to receive it"—that is, if you are willing to accept what is about to be said now; or "to receive" means "to pay attention to the facts"—"he himself is Elijah who is to come," in that he is fulfilling the same ministry as him. For just as that one, preceding My second advent, will turn ^D the hearts of the Jews of that time to the apostles—for the Jews are the fathers of the apostles—so this one, preceding My first advent, turns the hearts of those Jews who are about to believe, to Me, their Son. For according to the incarnation, Christ was descended from the Jews. And just as the first Elijah is called the second forerunner, so indeed the first forerunner is also called the second Elijah, because of the similar ministry, as it has been said.

^A *Verse 15. He who has ears to hear, let him hear.* He speaks now of intelligible ears; for all the hearers possessed sensible ones. He says that he who has ears intelligible for understanding should understand what has been said, namely, how John is Elijah. For it seemed like a riddle; and in proving John to be Elijah, he also simultaneously proved that Christ has arrived. And by saying, "He who has ears to hear, let him hear," he stirred them up to inquire about what seemed a riddle.

*Verse 16. To what shall I liken?* Luke has: "To what shall I liken the men of this generation?" *I shall liken,* that is, I shall compare. He wishes to show the perversity of the Jews. ^B *Like to children.* He compared the Jews to little children, on account of their foolishness. A "marketplace" is a public place into which the multitude flows from all sides for the sake of trade. And by "companions," that is, their friends, he means himself and John the Baptist, to whom the Jews were calling out, or rather, speaking with.

*Verse 17. And you did not mourn.* The aforementioned children say to their companions: "We played the flute for you," etc. But these words have this meaning: We showed you an easy manner of life, and it did not please you; and a difficult one, and it again did not please you. For to play a cheerful flute is easy; to play something mournful, however, is difficult. And in turn, to dance when someone plays a cheerful flute is delightful; ^C similarly, to wail or mourn is agreeable when someone plays something mournful. Then, adding to this, he interprets what was said, saying:

*Verse 18. Came Vers. 19. Of sinners.* The way of life of John was difficult and harsh; for he neither ate bread nor drank wine. That of Christ, however, was easy and gentle. For what? He ate bread and drank wine. And these ways of life were indeed contrary to each other. Yet the manner of life of neither pleased them. But they said that John, because of his abstinence from food and wine, had a demon; ^D and Christ, because he ate and drank, they called a glutton and a wine-bibber; although the evangelist did not explicitly record these slanders of theirs, having deemed the present discourse sufficient.

For just as two hunters, eager to catch a beast difficult to capture, which can be captured only by two methods mutually contrary to each other—dividing these between themselves, so that each one chooses one—hunt in a manner opposite to each other, yet they do the same thing: so also it was arranged that John have a harsher regimen of life, and Christ a softer one, so that whether they chose this one or that one, they might obey them, and whether through the one or the other, they might be caught. And they were

^A contrary to one another, but the work was indeed similar. But they, like a wild beast difficult to capture, fleeing from both, were disparaging of both.

Let us ask them, then: Is a harsher life a good one? And how is it that you were not persuaded by John, who pointed out Christ to you? But perhaps the softer and smoother life is more pleasing? And why then were you not persuaded by Christ, who taught you the way of salvation?

But for what reason did John have the harsher way of life? Because it was necessary for the preacher of repentance to bear a certain sad gravity about him, and for the granter of the remission of sins to be kind and benevolent. And since John showed nothing more to the Jews than a way of life alone—for, it says, John did no sign—while Christ also possessed the testimony from divine miracles.

Furthermore, knowing that humans are weak, He condescended, so that He might the more win them over from this. For this reason, He also entered the tables of tax collectors in a way that was fitting to His economy, and He answered those who complained, saying: I have not come to call the righteous, but sinners to repentance.

Nor yet did He neglect the harsh way of life, having lived in the desert with wild beasts, and having fasted for forty days, as has been shown before. And also, when entering into tables, He would eat and drink decorously, temperately, and in a way befitting a saint.

^B And—its. Was justified, that is, was reckoned as just, that is to say, the wisdom of God was admired, which arranged for Christ and John to walk in opposite ways of life, for the very sake of the benefit of men. And it was admired by its children, that is, by those who understand it. For the children of wisdom are the wise or the understanding. Or, Was justified, that is, was reckoned as just and irreproachable, as having done everything that it ought, and having used every method for their salvation.

Then—repented. To reproach, that is, to bewail. For reproach is misery. And He calls the miracles “powers.”

Woe to you—repented. He places ^C Sodom and Gomorrah, as being most notorious for licentiousness; and Tyre and Sidon, as being famous for idolatry.

But—to you. The "But," that is, "Because of this." He mingles a threat with the lamentation, so that they might either be ashamed or be afraid.

Vers. 23. *And—to this day. Capernaum* was famous because Christ dwelt in it and performed many of ^A His miracles there. He says, therefore: "And you, who were exalted as far as heaven in glory, shall be brought down as far as Hades in dishonor." But these things are signs of another matter. For "as far as heaven" indicates the magnitude of the glory; "as far as Hades," that of the dishonor. There is also an augmentation of the charge and a demonstration of extreme wickedness in saying that they were worse not only than the sinners of that time, but also than any who had ever existed.

Vers. 24. *But—to you.* "To you," in the plural, is said to the citizens of that city; but "to you," in the singular (in the Greek text), to the city itself.

Vers. 25. *In—little ones.* The term "answering" (which we commonly translate as *responsio*) signifies various things. I omit here the separation and arrangement according to the physicians, and the determination that is made for this purpose. ^B Sometimes it holds the place of a beginning, as when it is said: *Jesus answering said: I confess to thee, O Father, Lord of heaven and earth*, on which the present discourse turns; for no question preceded it. Sometimes it is rendered in reply to a question, as is that: *Simon Peter answering said: Thou art the Christ, the Son of the living God*; for a question preceded it. Sometimes it also signifies the continuation of a discourse; for when the Canaanite woman had said: *Yea, Lord, for the whelps also eat of the crumbs that fall from the table of their masters*, it is immediately added thereafter: *Then Jesus answering said to her: O woman, great is thy faith; be it done to thee as thou wilt.* In addition to these, it also signifies an exhortation or ^C entreaty, as when it is said: *But Peter answering said to him: Explain to us this parable.* Sometimes it is redundant, as when it is said: *But Peter answering said to him: And if all shall be scandalized in thee, I never will be scandalized*; for Mark omitted the "answering" and said: *But Peter said to him.* There are times when it also indicates a question, as when it is said: *Jesus answered them: Have not I chosen you twelve?*

Now, by "Confess" he means "give thanks." By "wise and prudent" he means those who seemed such to the people, to wit, the Scribes and Pharisees. By "little ones" he means the apostles, because of their simplicity, innocence, and sincerity. I give thanks to thee, ^D he says, that Thou hast hidden the mysteries of faith from the wise and prudent, who were unwilling to know them, and hast revealed them to the little ones, who receive them with a joyful mind. By giving thanks to the Father, He demonstrated that He is His Son.

and was sent by Him. ^A He therefore offered this thanksgiving for those who believed, signaling what love He had for them. He brought this thanksgiving to God also on behalf of the seventy whom He had sent, when they returned to Him, as Luke says.

Verse 26. *Even so, Father*—before thee. *Even so*, I give thanks to thee, Father, because so it was Thy good pleasure, that is, Thy satisfaction before Thee; that is to say, because Thou hast been pleased that these things should be hidden from those who rejected them, as being unworthy, and revealed to those who approach them, as being worthy. For this is just. ^B But lest, by giving thanks to the Father, He might appear to men to be less powerful than He, and for that reason alien to the Father’s nature, He says:

*All things*—mine. All things, that is to say, that belong to the Father. For elsewhere He says: "All things that the Father hath are mine." But if all things have been delivered unto Him, He is therefore Lord of all; and if He is Lord of all, He is therefore equal to the Father. But you must understand the word "delivered" in a manner befitting God, not as though He did not have these things before and received them later; for there is nothing prior to Him, not even the Father Himself, but He is Father at the same time as He is Son, and at the same time Lord of all. But it is His custom to speak thus in a dispensational manner in many places, honoring the Father, and this is the solution to be held in such cases.

Verse 27. *And*—no one knows the Son. He speaks here of knowledge that is not merely ordinary, but according to their nature. For that there is a Son and a Father, all we who believe recognize; but who each is according to nature, no one recognizes. For Luke says: "No one knows who the Son is, except the Father; and who the Father is, except the Son." ^C This Christ said, teaching more clearly the equality with the Father. For if they alone of all have an equal knowledge of one another, they are therefore equal.

*And*—to reveal. And this also demonstrates the equality. For if the Father reveals, as has been shown above, and the Son also reveals, then they are certainly equal. But He will reveal the nature of the Father to those who are worthy in the world to come. And if He shall reveal the nature of the Father, He will certainly also reveal His own and that of the Holy Spirit; for the nature of the three is one and the same. By saying, "No one knows," He signified creatures; but He did not include the Holy Spirit, as He is uncreated.

And why did He not speak of Him more clearly also? Because the time had not yet come to teach concerning Him. ^D For it was necessary first for the knowledge concerning the Son to be inscribed upon the minds of the disciples; and then for those things which pertain to the Holy Spirit to be revealed to them.

Vers. 28. *Venite* — *vos*. You who labor at the work of sin, and are burdened by its weight. Do you see how he showed that sin possesses both labor and weight? For it has labor before it is accomplished, and it has weight after it is finished. It may also be said in another way: You who labor at vain things, and are burdened by the cares of these. And I will refresh you, that is, I will set you free from such labor and such a weight. ^A

Vers. 29. *Tollite* — *vos*. *Jugum*: he named his evangelical precepts a yoke, because they are placed like a yoke upon those who come to them, and they bind them to one another and to their driver, Christ. ^B

Vers. 29. *Et* — *corde*. Here he calls modesty humility; for modesty is a part of humility. Therefore, having said, "For I am meek," he interpreted what he said; and observe what he adds. For he did not say, "I am humble only," but "humble in heart," that is, humble in mind and in choice. For humility that proceeds from misfortune is fruitless, as it is superficial and involuntary; furthermore, he offered them humility as the root of every virtue. He also set himself forth as an example, making his discourse easy to accept.

Vers. 29. *Et* — *vestris*. For the humble ^C of heart, whatever he suffers, appears to suffer merely in word, and is not disturbed. Some, however, interpret "rest" as that which is eternal.

Vers. 30. *Jugum enim* — *leve*. He also called the burden a yoke; yet a yoke for the aforementioned reason, but a burden in that it is heavy for the unpracticed for a time. Observe, therefore, how he called it a yoke and also called it sweet, and spoke of it as a burden and named it light, so that you might neither despise it as if it were easy, nor flee from it as if it were laborious. Seek also in the fifth chapter the interpretation of that which is said concerning the narrow gate and the constricted way which leads to life. ^D

Chapter XII

Vers. 1. *In illo* — *segetes*. *Sabbatis*, that is, on the day of the Sabbath. *Segetes*, that is, fields sown with grain.

Vers. 1. *Discipuli vero* — *comedere*. But Mark said: "His disciples began, while walking, to pluck the ears of grain." For because they were passing through the middle of the sown fields, they were at once plucking the ears so that they might be able to go forward, and at the same time were eating the ears that were plucked, rubbing them with their hands, as Luke said, that is, threshing them; for

they were hungry, as if battling with famine; they took little thought for the body, but devoted everything to the hearing and attendance ^A on the Savior, and for this reason they were famished.

Vers. 2. Pharisees—Sabbath.

Vers. 3. Jesus—solis.

The expression, "It was not lawful," means, it was not permitted by the law. Christ ^C presented this history to the Pharisees for the defense of His disciples, showing that they were worthy of pardon on account of the hunger, on account of which even the renowned David himself broke the law of the loaves of the proposition; and not only was he not rebuked by the priest who was officiating at that time, but rather received them from him.

Vers. 5. Have you not read?

And observe from how many points he confirms this. First, from the person: "The priests," he says. Then, from the place

^A from the temple: "For in the temple." Then, from the matter: "They profane," for he did not say, "They render the Sabbath void," but what is more serious, "They profane." ^B Then he introduced that which was the head of the matter, that they are also without blame.

He placed the more accessible defense first, and then he brought in the stronger one. For David, having once broken the law regarding the loaves of proposition because of an unexpected circumstance, was forgiven the crime under indulgence; but the priests, every Sabbath, without any such circumstance, by breaking the law of the Sabbath, are by the law itself acquitted of transgression.

Vers. 6. *I say unto you* — *is here*. For the Lord of the temple Himself is present here. And if those of the temple, who break the Sabbath, are blameless, much more so are those of the Lord of the temple. For just as those are blameless for a reasonable cause—because they offer sacrifices and perform sacred works—so also are these. For to the Hebrews, on account of their weakness, God allotted one day of the week to be free from work, I mean the Sabbath, so that on it they might rest from other works, and let those under their hand and their beasts of burden rest, but give themselves to the reading of the law and to sacrifices; but to Christians, as to those who are stronger, He commanded all the week to be free for reading and spiritual sacrifices. And while He forbade those others from other things so that they might be free for the reading and sacrifices, these, however, He did not even restrain from other things, since they are occupied with spiritual matters. ^C For it was not fitting that the hands of those who extended them toward nothing evil should be bound, nor that those who sought great wisdom should be instructed in small things, nor that the perfect should live on the same footing as the imperfect.

(We, however, honor the Lord's Day especially, as the true day of rest, in which He who took the firstfruits of our mass rested from mortality, and renewed for us the resurrection and life in immortality.)

Vers. 7. *But if... innocent*. Because what He had said, *that in this place is one greater than the temple*, seemed hateful, He shifted the discourse toward indulgence, but with a rebuke. For again He reproaches their ignorance of the Scriptures, saying: If you had known what the prophetic word ^D signifies, by which God prizes mercy above sacrifice, you would have had mercy on those who were hungry to such a degree that they were eating raw grain, and you would not have been indignant against them, since they were free from guilt, and if not for any other reason, at least because of the hunger. For if the Sabbath is broken for the sake of sacrifice, as has been said before, much more so for the sake of mercy. For mercy is greater than sacrifice, according to the stated divine decree.

^A Lord of man. He again reveals His divinity. At times He veils it because of the dim-sightedness of the fault-finders; at times He reveals it for the keen-sightedness of the more reasonable. For Lord of the Sabbath, He says, is He who became man, as its Creator and Lawgiver. And now, My Lord being present and permitting it, you condemn Mine in vain.

In the Gospel according to Mark, another defense is also found, where Christ says that the Sabbath was made for man, not man for the Sabbath; that is, the rest of the Sabbath was legislated for the benefit of man, and not the reverse. Or rather, even the Sabbath itself, and all the days preceding it, were made for the benefit of man.

One should not be surprised if this evangelist adds some things and that one omits them. For they did not write the Gospels at the very time Christ was speaking, so that they might be able to remember every one of His words at once, but many years later. And it is likely, as they were human, that they forgot some things. You have here the solution for such additions and omissions. Often, too, for the sake of brevity, some omitted certain things; and sometimes, because they were not considered necessary.

And of them. Mark said that He entered again into their synagogue. Luke spoke more clearly, saying: "And it came to pass on another Sabbath, that He entered into the synagogue and taught." ^B

CAP. XXI. Concerning him who had a withered hand.

"And behold, a man with a withered hand." Luke said which hand, writing that his right hand was withered.

"And they asked Him." Suspecting that He would again heal some on the Sabbath, they anticipate Him with a question, so that, if He answered that it is lawful, they might find an occasion to accuse Him henceforth as a lawbreaker, and thus hinder the healing, and the others who might be on the point of believing because of the healing. For they preferred that their own countrymen be corrupted by diseases than that Christ be glorified.

"But He said to the man who had the withered hand, 'Rise up.'" See how He convicts them by this example and shows them to be lovers of wealth rather than lovers of men, and that they spare beasts but do not pity men. ^C Observe also how at other times He offers other defenses concerning the breaking of the Sabbath; yet all are appropriate to the circumstances, so that He might reasonably relax the law, and yet not provoke the Jews.

^A *By how much more a sheep.* Since they acknowledged it by their silence—for the law permitted what He asked, and they were unable to gainsay it—He stated authoritatively that man is far more valuable than a sheep. *So that it is lawful to do good.* Having silenced them with the example of the sheep, He then responds to what He had asked them. Mark and Luke say that He also set the man in the midst and asked them whether it is lawful on the Sabbath to do good or to do evil. For after having answered them, He set him in the midst so that, by the pitiful sight, He might soften the hardness of their hearts and persuade them to put away their envy and to see that it is always good to heal those who are suffering; then He Himself asked them a heart-chilling question. They, however, remained silent, convicted by the truth but willfully malicious; hence, as Mark says, He looked around at them with anger, so as to shame them, being grieved at the hardening of their hearts. For heart hardened ^B by envy, they were moved neither by a piteous sight nor did they accept a discourse that could not be gainsaid.

*Then He says — stretch out.* By a command He healed him, both striking them with fear and showing that He is God. He brings forward the right hand dried up, as does everyone who does not practice right action—I mean, virtue.

*But the Pharisees — might destroy.* They took counsel among themselves; but Mark says that they consulted about this with the Herodians. Now the Herodians, though by race they were Jews themselves, worshipped Herod exceedingly and said that he was the Christ proclaimed by the prophets. For since it was prophesied that the Christ would come when a leader of the Jews failed, and it failed in the days of Herod the child-killer—for he was the first foreigner ^C who reigned over the Jews—they supposed him to be the one expected to come and, joining together, they formed their own sect. Thus, from their excessive love for Herod, they were named Herodians. But these things are said concerning the Herodians. Concerning the Jews, Luke said that they were filled with madness and spoke with one another as to what they might do to Jesus. For they were not only not struck with awe, but, darkened by envy, they were filled with senselessness. And first they spoke among themselves about what evil they might do to Him, then they took counsel to destroy Him.

*But Jesus — from thence.* For it is necessary to withdraw from the wicked, and not ^D recklessly expose oneself to their dangers.

^A to their madness. At the same time, also, the hour of His death had not yet come, and it was necessary that many should still be healed, and enjoy His teaching.

*And — to do.* Here, "He charged" means He commanded and took precautions. Observe how He cares for the sick and also heals the envy ^B of the Jews, charging them not to make it manifest that He was healing. For upon hearing this, they were likely to become more enraged. But since He gave such a charge out of great long-suffering, preferring that His own glory be entirely concealed rather than that they be incited to greater madness, the evangelist introduces the prophet, who had long ago spoken of such long-suffering and patience of His, and says:

*Which — I have chosen.* He says these things in the person of the Father: "Behold my Servant, the only-begotten." And "Whom I have chosen," means the One whom I have preferred above all. ^C Since Christ is twofold—that is, the "Servant" is indicative of His divinity, while "Whom I have chosen" refers to His humanity. And what follows is of the same kind.

*My beloved — my soul.* Similarly, "My beloved" is said concerning the divinity; "In whom my soul is well pleased" concerns the humanity. For He is beloved as the Only-Begotten, but in Him He is well pleased as one in whom He rests, or as one through whom He has willed good things—I mean, the salvation of men.

And when He was baptized, the Father also sent forth from above a voice, saying, "This is my beloved Son, in whom I am well pleased." ^D And we gave a similar explanation there as well. Read that too, and you will understand more clearly. That which is said, "In whom my soul is well pleased," is the same as "In whom I have been well pleased." The Old Testament Scripture says many such anthropomorphic things about God because of the dullness of the minds of the Hebrews, but all these things must be understood in a manner which befits God.

*I will put — him.* He has spoken these things regarding the incarnate Son as if concerning a man advancing through the visitation of the all-holy Spirit, of whom Luke also says: "And the child grew and waxed strong in spirit, filled with wisdom, and the grace of God was upon him."

*And — shall declare.* By "judgment," he means the evangelical law, which He preached to the nations through the Apostles; or His righteous judgment, because when the Jews rejected Him, He took up the nations. For this is indeed a just judgment, so that the work of His hands might not utterly perish.

*Not — his voice.* Because of these things, he has set forth the whole prophecy. For being long-suffering...

and most meek, he did not contend against his opponents, nor did he cry out when treated unjustly, nor did he teach in the marketplaces, as those do who hunt for glory from men; but in the temple, and in the synagogues of the Jews, and in deserts, and on mountains, and on the seashores. Then he prophesies also concerning the extreme weakness of those who were plotting against this omnipotent God.

^B Vers. 20. *A reed — he shall break.* He called the Jews a "reed," as being most weak compared to his divine and unconquerable power; and not simply a reed, but a "crushed" one, to emphasize their weakness. He implies that, although he is able to break them most easily like a crushed reed, nevertheless he will not do this, on account of his own long-suffering and modesty.

*And — shall not quench.* Here he indicates the anger of the Jews, kindled against the Savior, which he also calls "smoking flax," as being easily extinguished by the power of Christ—just as one easily extinguishes smoking, that is, smoldering, flax. By "flax" here, we understand a linen rag. Yet he will not quench it, so that he may suffer, and by suffering, demonstrate the surpassing love which he bears for us.

*Until — his judgment.* "Until he brings forth justice to victory." For he has named the end a "victory," and justice a "judgment." "Until he might fulfill his justice"—until he might demonstrate his own ordinances, which condemn the Jews and cut off all their shameless excuses. After this, however, ^C he will shatter them "as a potter’s vessel with a rod of iron," by the power of the Romans, of Vespasian and Titus, who besieged and exterminated them.

*And — shall hope.* They shall hope that he alone, when called upon in afflictions, will deliver those who hope in him.

CAP. XXII. *Of the demoniac who was blind and mute.*

Vers. 22. *Then — might see.* The word "then" sometimes signifies the consequence and order of events, just as the phrase "at that time" also does; but sometimes both indicate only the time during which the things that are to be recounted occurred. And here we take "mute" (kōphon) as him who cannot speak, not deaf, as elsewhere.

Vers. 23. *And — David?* For they had heard the prophets announcing that Christ would come from the seed of David.

Vers. 24. *But the Pharisees — of demons.* For they were stung with envy at his glory. Therefore, because of their extreme malice, they did not fear to ascribe the works of the divine nature to Beelzebul, saying: "This man does not cast out demons by his own power, but by Beelzebul, having him as a familiar and a friend."^D

^A *Knowing... to them.* For they were saying this among themselves, fearing the crowd; but He, revealing the mystery of their thoughts, showed from this also that He is God. Observe, moreover, that when previously accused of this, He did not rebuke them, giving them an opportunity to know His power, both from the many signs and from the teaching that followed thereafter. But since they persisted in saying the same thing again, having become no better from the former, He finally rebukes them and refutes their folly. And He does this with gentleness, training us to rebuke those who sin with meekness. He makes His refutation from things that happen commonly, and takes examples that are well-known and agreed upon, and three in number: the first of greatest power, the second of medium, the third of least; confirming that even if anything great, or medium, or small, should stir up sedition against itself, it perishes.

*Every* — desolates. By those being divided against one another. *And every* — shall stand. It shall not stand, for the reason mentioned.

*And if* — his? If Satan, the prince of the demons, pursues Satan simply and violently (for he would never willingly abandon his own dwelling; the one being persecuted is, in any case, an enemy to the one persecuting), then he is divided against himself, with the subjection of the demons being separated from him. And how shall his kingdom stand, which is over them? ^B [So that, if he is the prince of these, he would not, by casting them out, stir up sedition against them;] nor would he assist a man against a demon, nor could he ever become a lover of mankind, being a murderer from the beginning.

*And if* — cast out? After the first resolution of the accusation, He proceeds to a second, more manifest one. For since His disciples were already casting out demons, having received the authority from Him, by these He rather refutes the Pharisees, who for envy alone were accusing Him of such things. For since they brought no such charge against them, they accused Him alone in this way. He called the apostles "their sons" because the Pharisees held the rank of fathers among the Jews, from whom the apostles were descended, and because they were younger than them. He asks, therefore: "By whom do they cast them out? Is it also by Beelzebul? And why do you not accuse them as well? But if by the grace of God, then I am God; for it is by My name that they cast out demons."

*Therefore* — judges. Because, therefore, they cast out, ^C they shall be your judges.

And they shall condemn you—not for the things you have lived through; for this belongs to God alone—but for this blasphemy, in that out of envy you accuse only Me, while letting them be. Or for this reason: because, being your sons, they recognized the truth, yet shall condemn you, their fathers, who were unwilling to recognize it.

Vers. 28. *Si — of God*. ^A † The "finger of God" here can mean the Holy Spirit. For whereas the other evangelists said: *But if I by the Spirit of God cast out demons*, Luke said: *But if I by the finger of God cast out demons*. Having demonstrated that He casts out demons ^B not by Beelzebub, He concurrently demonstrated that He is therefore driving them out by the Spirit of God. By "Spirit of God," He now refers to the power of God. Hence Luke also said "by the finger of God," which is to say, by His hand; and by the "hand of God," we mean the power of God. If, however, He says, I cast out demons by divine power, not as a mere man, but as the Son of God, then truly the kingdom of God has come upon you; and He calls it His own, the very one which the prophets foretold ^C would come to them through Christ. For it belongs to God alone to cast out demons by divine power. For the apostles did not cast them out by divine power, but by divine grace. For they could not do so as God, but they had grace from God. For Christ indeed put demons to flight by His command alone, whereas they expelled them by His name. But if the kingdom of God has come upon you, why do you reject it? Why do you fight against your own benefits? For this is that time of your salvation, which the prophets foretold long ago.

Vers. 29. *Otherwise, how — plunder?* He brings forth the discourse from an example. By the "strong man," He indicates the prince of the demons—not that he is strong in nature, but because he had reigned tyrannically until then, and had oppressed those who, through sloth, were weak. His "vessels" were the demons subject to him, which can also be called his arms, for indeed they are wont to be called weapons. Therefore Luke also ^D called these "his armor," through which he enslaved wretched men. By this example, therefore, He introduces a consideration, which shows not only that He does not have the prince of the demons as a friend, but rather that He has bound his strength as that of an utter enemy. The scope of the consideration is this: that just as no one can enter the house of a strong man and plunder his vessels, which are guarded by him, unless he first binds the strong man, so neither could He plunder

the demons, that is to say, disperse them, unless He first bound the prince of them, who afforded them strength. ^A One must know that examples do not always fit in every respect the arguments to which they are applied, but for the most part only in the more essential and principal points. Some say that those who are demon-possessed are the vessels of the demons, whom Christ snatched from them, having bound their powers. But they could also be called vessels of the devil, including all who perform works of the devil and serve his will.

^B Vers. 30. *Qui spargit* (He who scatters). He confirms by another line of reasoning that the prince of demons is most hostile to Him. That he is not with Christ, nor does he gather with Him, is manifest from the works of both. Christ, indeed, teaches all virtue, and being a lover of mankind, He heals the sick; but the other, on the contrary, teaches every wickedness, and being a hater of mankind, he corrupts the healthy. If he is neither with Him—that is, if he does not share the same mind as Him, as has been demonstrated—nor gathers with Him unto faith, he is altogether against Him, and he scatters those whom Christ gathers, as far as lies in him. When He had said, *He who is not with me is against me*, and seemed to speak obscurely, He interpreted the saying by adding, *And he who does not gather with me scatters*. He also linked the Jews to the devil, as they were against Him, and scattered those whom He was gathering, as far as lay in them.

Vers. 31. *Propter hoc* (Therefore). Because you say such things against Me.

Vers. 31. *Dico eis* (I say to them). He does not speak simply of all sin and blasphemy; for by what follows He made clear which "all" He means. For He says:

Vers. 32. *Et in futuro* (And in the future). Whosoever, He says, sins against My humanity—that is, anyone who speaks a blasphemous word against it, being scandalized at the fact that I eat and drink and sleep and toil as a man, and at other things that are proper to human nature, which I perform and suffer as is fitting for a man, ^C thereby confirming that I truly took on human nature—such a person will be granted forgiveness, as having acted not out of malice but having blasphemed out of ignorance of the truth. But he who sees My God-befitting operations, which God alone can perform, and attributes these to Beelzebul, as you are even now doing—and in this way has spoken blasphemy against the Holy Spirit, that is, against the Divinity (for He now calls this the Holy Spirit)—this person, as one who has sinned openly, maliciously, and knowingly, and has insulted God, and has transgressed without excuse, shall not be forgiven. The clause, *Neither in the present age, nor in that which is to come*, He added to teach that the blasphemy against God is of the greatest and most ^D

^A terrible nature, and that of men, some are punished both here and there, as the Sodomites and the Jews. Regarding the Sodomites, we have already spoken in the nineteenth chapter; the Jews, however, paid the penalty here too, being miserably besieged by the Romans, and they will be punished more severely there. Some are punished only here, as that fornicator among the Corinthians who was delivered to Satan. Others only there, as that rich man tormented in the flame. Others, however, are punished neither here nor there, such as the apostles, the prophets, and Job. For the things they suffered were not sent by God as a vengeance, but were of the nature of struggles and contests. Therefore, the threat is against those who remain unrepentant in their sin. It is evident, however, that for those who repent, it will be forgiven both here and there. For many of those who sinned in such a way at that time, having believed afterwards, were entirely forgiven.

Vers. 33. *Aut* — *cognoscitur*. Make, that is, say. But He again confounds them for bringing forward accusations against one another which were inconsistent and contrary to nature. For since they did not find fault with the work of casting out demons, even though they were extremely impudent, yet they slandered the one who cast them out, He refutes them by an example, as they judged the work itself to be good, but the operator to be evil, which is a matter of inconsistency and shamelessness. And by the tree He ^B indicates Himself; by the fruit, His work. He says, therefore: Either say that the operator is good and his work good: or that the operator is evil and his work evil. For if the work is good, then its operator must also be good; for from the work the operator is known. If it is from a good one, he is good; if from an evil one, he is evil. For He taught in the fifth chapter that a good tree cannot produce evil fruits, nor can an evil tree produce good fruits.

Vers. 34. *Progenies* — *mali?* It is no wonder if you utter such insults. For since you are evil, you cannot speak good things. Then He demonstrates by natural reason also that they cannot do so.

Vers. 34. *Ex* — *loquitur*. Indeed, when vice gushes within in the heart, wickedness, which is essentially evil speech, must necessarily be poured out from that which abounds. And just as physicians ^D urge those who are vomiting in the initial stages to keep the rising fluids contained within, yet when they well up further, they are overcome and cast

out ^A their excess. Thus, indeed, it is also with those who nurture wicked counsels. He called them a "brood of vipers," just as John the Baptist did in the third chapter. And you should seek the explanation in that place.

— The good — evil. He teaches now that that which was said, namely that "the mouth speaks from the abundance of the heart," does not occur only in wicked men, but also in the good. And he calls the fountainhead and source of goodness and of wickedness a "treasure," and the good and evil things themselves he calls good and evil words.

— But I say — of judgment. He calls "idle" that which is slanderous and vain, or superfluous and harmful. By "word," he means the account and the apology. It is no small part of correction, however, not only to apologize and to refute, but also to threaten, which he does in many places ^B.

— By — you will be condemned. From good things you will be justified; from evil things you will be condemned.

Chapter XXIII. Concerning those who seek a sign.

— Then — to see. When they ought to have marveled and bowed down, then again they behave shamelessly; and if a little before they were rashly calling him demon-possessed, now they flatteringly call him "Teacher," and after so many miracles, they seek to see a sign—not that they might believe, but that they might entrap him. For not being able to gainsay him, as he easily convicts them, they move on to his works. But Luke says that others, testing him, sought a sign from heaven. They ^C presumed, indeed, that the signs on earth he performed by sorcery; but that he could not perform a sign from heaven, since he was not from God. For indeed they said elsewhere, "This man is not from God."

— But he — seeks. When they were insulting him, he bore them patiently; but when they flattered him, he answered sharply, as one who was neither overcome by vehemence of soul nor softened by flattery. He lashes out at them, however, based on the wickedness of their ancestors, as a brood worthy of them. He called their generation wicked, as one that has been from of old unbelieving and testing. For David says: "And they did not believe in his wonders." And again: "And they tested and ^D provoked the Most High God." He calls them an "adulterous generation" because of the defection of their ancestors from God, who, having been divorced from the faith of God of old, attached themselves to the faith of demons. For Holy Scripture calls idolatry "adultery," and this you will find frequently in the prophetic books.

— And a sign — of the prophet. It will not be given to it, because

^A it is not from faith, but from wickedness, and it seeks a sign by tempting. What then? Did He not perform any sign thereafter? He certainly did; but not for their sake, for they were hardened, but for the benefit of others. By the "sign of Jonah the prophet," He calls His resurrection from the sepulcher after three days and three nights. For He already proclaims this beforehand to the Jews, so that when He has risen they might remember that He told them about it, having marked out in detail both the days and the nights of His own burial. For this reason, indeed, after He was buried, the chief priests and the Pharisees gathered to Pilate, saying: "Sir, we remember that that impostor said, while He was still alive: 'After three days I will rise.'" And He named this the sign of Jonah the prophet because of the resemblance, which He also interprets by saying: ^B "Just as..." — nights. Truly, this was a sign, and the most marvelous sign of all. For never has such a resurrection from the dead occurred for anyone. And this sign was given to the unbelieving Jews—that is, this miracle was performed among them—so that they might be fully persuaded that He is an omnipotent God. And henceforth, as enemies of God, they would have a conscience pricking them and bitterly tormenting them, and foreboding the evils that were about to overtake them. By "heart of the earth," understand its depth. For the sepulcher was hewn out in the depth of it. And He spent three days and nights under the earth, so that it might be believed that He had died.

† "Heart of the earth"—he calls it the sepulcher. ^C "The men of Nineveh"—here. At once, as one who knows all things, He foretells their impenitence even after such a resurrection; and at the same time, He terrifies them. Since we are accustomed to saying that someone or other will condemn us in the future judgment—not as if that person will be the judge, for Christ is the one judge of all, but because his action, when compared with ours, will put us to shame—Christ followed this same convention. "But something more than Jonah," He says, "is here," because Jonah was a servant, but Christ is the Lord; and the one came out of a sea monster, but this One from Hades; and the one preached against his will, but this One willingly; and the one was a foreigner, but this One is a kinsman according to the flesh; ^D and the one preached destruction, but this One the kingdom of heaven; and the one performed no sign, but this One performed thousands; and of the former no one prophesied, but of this One all the prophets did. Moreover, the Ninevites were barbarians, while the Jews had been nurtured in the divine Scriptures. And those people heard nothing from Jonah beyond only this: "Yet three days and Nineveh will be overthrown," and they immediately believed him; but these people had heard diverse and most profound teaching from Christ, and they did not believe Him. Many...

other such things we might find, which have greater weight.

^A Vers. 42. *The queen* — in this place. By "the south" He refers to the region whence the south wind blows, I mean Ethiopia, which the third book of Kings has called Saba. ^B Indeed, such a land lies at the extremity of the inhabited world. *And behold, something greater than Solomon is here*, He says, because Solomon was king of Judæa alone, but Christ is King of heaven and earth. And the former discoursed to her concerning human wisdom; the latter held discourses concerning divine wisdom. Having thus demonstrated from comparison the excess of their wickedness, He predicts successively by a parable the evils that were to overtake them.

*When he finds*. By "waterless places" He refers to the deserts. He signifies however the souls of the holy, having no moisture of passion, which are also desert and barren of vice, to which he has no access.

*Then — I went out*. He calls "his house" the man from whom he departed, not willingly, but by the command of God.

*And — adorned*. He says this concerning those who have been delivered from a demon, but through inattention and neglect are again easily assailed and captured by the demon. He finds, he says, his former house empty and void of the Holy Spirit or virtue; moreover, swept and cleaned, that is, prepared for his reception: and furthermore, adorned, that is, delightful to him.

^C *Then — there*. "More wicked," instead of "stronger for doing evil." For he feared to enter, lest perhaps, as one alone and weak, he might be cast out again. But "seven," the Hebrews simply take for "many." The evil spirit, who takes to himself seven spirits more wicked than himself, is the thought of gluttony, which is followed by the thought of fornication, and that of avarice, and that of anger, and that of grief, and that of sloth, and that of vainglory, and that of pride.

*And — the first*. For previously he was tormented by one demon; but afterwards, by many.

*So — wicked*. As those who are demon-possessed, ^D He says, when they are delivered from the demon, if they are negligent, they suffer a more grievous harassment; thus it will be also for this faithless and disobedient generation; and truly, it happened so to them. For previously the Jews were possessed by demons, worshipping idols and sacrificing their sons and their daughters. They were delivered from these through the prophets. But because they neglected their own salvation, and their Savior

^A they have killed their own, and have again easily become prey to the demons. Therefore, having become insane, they stirred up sedition against one another and filled Jerusalem with intestine massacres, as Josephus has recorded. And finally, their last calamities became heavier than the former ones; for the things inflicted upon them under Vespasian and Titus were far more grievous than those which they had suffered at the hands of the Egyptians, the Babylonians, and Antiochus. Therefore, Christ also said: "There will be great tribulation, such as has not been and will not be." By the parable given, we also learn that everyone who has been delivered from evil, but has not become better, shall undergo a severe punishment; and for him who, after being delivered from the sin that tyrannically ruled him, again makes himself easily accessible to it, the later condemnation will be more wretched than the former. For this reason, Christ said to the paralytic: "Behold, you are made whole; sin no more, lest a worse thing come upon you."

^B Verses 46, 47. *While he was still speaking.* Outside, that is, outside the house in which he was teaching, they were standing, because they could not reach him on account of the crowd, as Luke has said. "They sent to him," calling him out, as Mark said, that is, summoning him outside. He calls them his brothers—the sons of Joseph—because their father had betrothed his mother.

^C Verse 48. *But he [answered and said to the one who told him, "Who is my mother?"]* He said this not by denying his own Mother. For how could He, who even at the time of His death took great care of her, nor did He disdain to have her as His Mother? How, I ask, would He have done this, who, on account of the reverence He bore toward her, changed water into wine in Cana, and was subject not only to her, but also to him who was considered His father? "And He was," it says, "subject to them." For if He were going to deny her, or be ashamed on her account, He would not have been born of her at all. But because He was then teaching the multitude, and it was not right to abandon them and run to His Mother and brothers, He says: "Who is my mother, and who are my brothers?"—meaning, that for the sake of their attention, I should neglect the benefit of such a great multitude? He did not speak these words despising them, but teaching that He judges the salvation of the lost to be more worthy of preference than the attention due to parents and relatives. And it is no wonder, since it was for the sake of these that He deigned to have parents and relatives.

Verse 49. *My brothers.* He named them "mother," as those who receive the word of doctrine in the intelligible womb of the soul, and in due time…

and he made them, as having been adopted by the heavenly Father through the faith which they had in Christ, and having become coheirs of His kingdom. Then he interprets the saying.

Vers. 50. *Whosoever*—is. ^B It is as if he said: He is my kinsman and of my house, inasmuch as he does the same things that I do, which is to do the will of my Father; for he says this because He had daughters of Joseph, or because of [their] wives. But he says: He does the will of the Father, who keeps and guards the evangelical precepts. Therefore, neither could his mother nor his brethren be his mother and brethren, unless they did the will of God. It is not, then, that this Word is denying that near relationship of theirs according to the flesh; for He does not say, They are not, but rather He prefers that which is according to virtue, and teaches ^C that there is no profit in the former, if the latter be absent.

If, therefore, it did not profit the Theotokos to be the Mother of God, if she were not virtuous, who else would be profited by a relationship to the Holy One, if he possesses no virtue? For it is true that those who are related should not be reckoned as relations, and those who are not related should be reckoned as relations. The latter, indeed, because of the similarity of their conduct; but the former because of the dissimilarity of their way of life. And so, when a certain woman said elsewhere, "Blessed is the womb that bore you, and the breasts which you sucked," ^D He did not deny it, but in like manner said, "Blessed are those who hear the word of God and keep it." O, wonderful virtue, which exalts those who approach it to such a height of honor that it makes them the kinsmen of Christ!

Chrysostom, however, says that His Mother was suffering somewhat human at that time, and desired to demonstrate to the crowds what honor Christ had toward her. Therefore, when He was teaching, she came importunately, and sent to call Him from outside the house, intending to accost Him as if on a matter involving her own domestic authority, and to command that He come out to her, as to a Mother who had left everything. But He, perceiving this, acted rather to the contrary, and not only did He not go out to her, but He even further refuted her ambition ^A with His words and confounded it, and drove away the tyrannical passion of vainglory.

Chap. XIII.

and were going out [making confession of] their sins. These things were explained in the exposition of the aforementioned third chapter.

*And [he was eating] locusts and wild honey.* These things also were clarified in the explanation of the same chapter. *And he was clothed in camel's hair,* not unworked, but woven. For Matthew said that he had his clothing from the hair of camels. The participle "clothed" is understood also for what is added: *and a leather girdle.*

*And he preached... the latchet of his shoes.*

[Gregorii Theologi: What is the thong of the shoe, which you do not untie, O Baptist? Perhaps it is the account of the dwelling among us and of the flesh, of which not even the outermost part is easily to be undone.]

This was said because of the exceeding superiority of the One being preached, as we handed down in the aforementioned chapter. Some, however, say that by the "shoes" is understood the flesh which the Son of God put on and wore, and by the "thong," the ineffable account of that union—how, for instance, the natures remained unconfused, and such like. But according to the straightforward interpretation, by "thong" he means the binding made of leather strap. The order of the text is thus: "Whose thong of his shoes I am not worthy to stoop down and untie." For he who wishes to untie it stoops down. By shoes, he means sandals. The phrase "whose... of him" is customary among the Hebrews, such as: "Whose mouth is full of cursing." Similarly also "to whom... to him," as: "Blessed is the man whose help is from thee."

*I indeed... with the Holy Spirit.* Similarly, this also was spoken of in the indicated chapter.

*And it came to pass... into the Jordan.* The phrase "And it came to pass" is a standard locution among the Hebrews. "And it came to pass," he says, "in those days"—then he begins to say what came to pass. By "days" he now means the time in which John was preaching the baptism of repentance. Concerning the following verses, it was also spoken of in the aforementioned chapter. But Matthew said only "from Galilee," whereas Mark added the city where He dwelt more specifically.

*And straightway [ascending] out of the water, he saw the heavens rent asunder.* And concerning these things you will find [them] in the same chapter. But Matthew and Luke say the heavens were opened; this one says rent asunder. These things, however, signify the same.

^A Repent — Gospel. Again, he called the New Testament "Gospel" here, exhorting them that they should believe the New Testament, or in other words, as it proposes. ^B Walking — fishermen. It has been spoken about these also in the same chapter. And he said — followed him. It has been spoken in like manner about these in that same place. And having proceeded — him. It has been spoken about these there too. And they enter — he was teaching. These things Luke also recorded. They came to Capernaum from Nazareth, as that same one noted. ^C But on the Sabbaths, instead of "in the days of the Sabbaths," because it clearly was a Sabbath. For in these days, since they had leisure, the law permitted them to gather and to read the laws. Then, therefore, he entered so that all might hear him at their leisure. And they were struck with astonishment — the Scribes. These things Matthew also laid out at the end of the fifth chapter. But he says that Christ ascended the mountain and, sitting there, taught his disciples, with the crowds standing by. Then, after a long teaching, he introduces that the crowds were also struck with astonishment at his teaching, and the rest. It is evident, therefore, that both things happened. ^D CHAP. I. Concerning the demon-possessed. And there was — of God. These things Luke has also said. They call the demon "unclean," as if delighting in uncleannesses and pollutions. The man cried out, for the demon in him was not bearing the impact of his divinity. But instead of "Let be," [he says], "What is there in common between us and you?" He called Christ "Nazarene," as one having been brought up in the city of Nazareth, just as Matthew recorded. By "destruction" here, the demon calls the restraint of his power, [his] inaction, and [his] being driven out. But as for "I know who you are," he said this while flattering him, so that he might spare him; and he did not say "Holy," but "The holy one," with the addition of the article. For while the prophets are also holy, [they are so] by participation; but God alone is holy by nature and properly. Therefore, on this account he said, "The holy one," instead of "the one who is holy by nature and properly." And he rebuked — [out] of him. Rebuked, instead of "silenced." See, however, how Christ did not accept the testimony from the demon, even though he was speaking the truth; first, because truth does not need to be testified to by a lie; then, he taught us not to trust demons, even if they say what is true. For since they are lovers of falsehood and most hostile, they would not...

^A be separated from the vanity of riches; and thus to become a good soil, and to bear fruit according to one's power—whether perfect, or medium, or less—and in no way to perish. For if we neglect these things, but take care of others, we perish entirely. For whence would a diversity arise, if not through sloth, or rather through pusillanimity? And if not through pusillanimity, yet we could perish through anxious care and vanity.

Verse 9. *He that hath ears to hear, let him hear.* He said this also in the thirteenth chapter; seek there, therefore, the exposition of this.

Verse 10. *And the disciples came, and said unto him, Why speakest thou unto them in parables?* Seeing the crowds bearing with difficulty the obscurity of the spoken words, they approached as those more intimate, and asked this on behalf of them.

Verse 11. *He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven.* To you who see and hear rightly, and therefore believe. But the "mysteries" are the secret and ineffable things that belong to the kingdom of heaven, or rather to the King of heaven. And it is given by God.

Verse 11. *But to them it is not given.* To those who maliciously see and hear, and thus do not believe. He speaks of the immutable ^B or hardened. For what is the benefit of knowing, if one does not believe? And these things conform to those which He spoke before: "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."

Verse 12. *For whosoever hath, to him shall be given... but whosoever hath not, from him shall be taken away even that he hath.* Whoever possesses faith, to him shall be given the knowledge of the mysteries, and that abundantly; but whoever does not possess faith, even that which he has as a gift from God shall be taken away from him. For all have a gift from God; one has this, another that. And those who prepare themselves worthily not only receive such knowledge, but receive it abundantly; but the others who are not so disposed, not only do not receive this, but are even deprived of those graces which they had obtained before.

Verse 13. *Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.* Because, seeing with bodily eyes the miracles done by me, they close the eyes of the soul; and hearing with bodily ears my discourses, they close those which are of the soul, and therefore they remain utterly unbelieving. But that you may know that He speaks of the blindness and deafness ^C of the soul, He added: "Neither do they understand." For to understand is to see and hear according to the soul. To such people, therefore, justly and by a certain dispensation He spoke in parables, so that they might indeed hear, but not understand. Justly, because by their own voluntary wickedness they were unworthy to hear the mysteries unveiled; but by a certain dispensation, lest they should make the knowledge of the mysteries a subject of contradiction, and thus draw upon themselves a heavier condemnation.

Verse 14. *And in them is fulfilled the prophecy of Esaias.* This kind of prophecy had already been fulfilled in part in the former Jews, who

^A had been of a hard heart; but now it is perfectly fulfilled in these. For because of this he said, *And is fulfilled*, meaning, "It is fully fulfilled," or *And is fulfilled* simply, meaning, "It is fulfilled."

*And see.* You will hear the words with physical hearing, but you will not understand the truth, as if you were voluntarily deaf in your soul; and seeing physically, you will see the miracles, and you will not see the truth, just as if you were voluntarily blinding yourselves in your soul. Then the prophet also declares the reason why they have suffered this.

*And is waxed gross.* — *Of this.* "Is waxed gross" means, "is hardened," "is calloused by envy and other vices." And because of this they lack understanding.

*And have closed.* He speaks of the ears and eyes of the soul; "they heard heavily" means, "they became deaf."

*Lest at any time.* This word "lest at any time" ^B may be understood to mean as much as "in no way," just as it is also used by the Apostle: *"In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth"* (2 Tim. 2:25). For God brings forth this dictum of the prophet as if the prophet were reasoning that it is in vain to preach to such a people.

Through the excess of envy and other vices, as has been said, they were blinded in their understanding; they became deaf to the supernatural words, and closed their eyes ^C to the stupendous works, as if fearing, so to speak, lest by hearing and seeing the things from me, and knowing what is necessary, they should turn to me, and I should heal them of their transgressions. For the words are spoken from the person of Christ. He added these things to rebuke them, because they had arrived at the extreme of folly.

*And your eyes, for they see.* Blessed are you, because you see and hear rightly.

*Amen* — *have heard.* Many, and not all; for some both saw and heard these things; yet in a supernatural way, as did Abraham and the more distinguished among them. Or "many" means "all." Just as when it is said: *"And he healed many"* (Mark 1:34); ^D for he healed all of them at that time. And again, *"and he cast out many devils."* For he cast out all of them at that time. But they desired to see God become man and the miracles of Christ, and to hear him teaching. He also called the prophets "just." Or understand "just" as other holy men, who, having heard what was from the prophets concerning Christ, desired to see and hear what was spoken.

^C access to the dwellings. ^A By the "valley" are signified those who are fractured and those who draw others into wickedness, for a valley is precipitous. By the "mountain and hill," those who are elevated, hard, and fruitless toward virtue are signified. Every valley is filled when that which is lacking is added, namely, piety and virtue; and every mountain and hill is lowered when the superfluous is cut away—that is, impiety and wickedness. The word "every," although it is universal, yet often does not signify the absolute whole among the Hebrews, but simply a multitude. It might also be interpreted in another way: the "valley" can signify those who are cast down into the depths of destruction, who will be filled by the preaching of the Gospel; and "mountain and hill" can signify the arrogant demons, who will be brought low and overthrown by Christ.

^B Vers. 5. *And the crooked shall be made straight.* The "crooked" ways are the lives of perverse men, and the "rough" ways are their opinions; these will be made straight and smooth, so that Christ may walk upon them equably. Or, the crookedness and roughness of wickedness will be changed into the uprightness and smoothness of virtue. Or in another way, the crookedness and roughness of the old law will be converted into the uprightness and perfection of the Gospel. The crookedness of the old law was its obscurity and variety; its roughness was its austerity and lack of compassion. Conversely, the uprightness of the Gospel is its clarity and simplicity; its smoothness is its meekness and compassion.

Vers. 6. *And shall see... of God.* The saving light of the Gospel, or the saving incarnation, both of which God has prepared before the face of all peoples.

Vers. 7. *He said... of the wrath?* Matthew also wrote these things in the third chapter of his Gospel, and they were interpreted therein.

Vers. 8. *Bring forth... Abraham.* Similarly as regards these.

Vers. 9. *And now... is cast.* In a similar manner regarding these also; search there for the full explanation of all.

CHAP. III. Concerning those who questioned John.

^C Vers. 10. *And the crowds asked... shall we do?* Being commanded to bring forth fruits worthy of repentance, they ask.

Vers. 11. *He answering... that hath.* Let him share with the one who has absolutely nothing, or with one who has indeed, but something useless.

Vers. 11. *And he who... do likewise.* Through the sharing of clothing and food, he introduces them to the support of the poor, and to communal life and mutual love. He prescribes nothing heavier for them at the present moment, knowing that not long after, Christ would establish the evangelical commandments.

Vers. 12. *Came... Vers. 13. [more than that which is appointed you] exact.* For they had a regulation concerning the exactions, regarding the quantity and quality of what was exacted.

Vers. 14. *They asked... [do violence to no man, neither] accuse any falsely.* For they were shaking down and slandering many, as if they were deserters or conspirators against Caesar, because of their shameful greed.

^A Or — thirtyfold. These things we have already interpreted completely above.

Another — His field.

But while men slept — he went away.

When — tares.

And just as tares grow hidden until the fruit-bearing, but are then distinguished, so also heretics remain hidden as long as they do not teach. ^C But when they have assumed great boldness, then they pour out their poison and are distinguished. Therefore, He also said beforehand, "From their fruits ye shall know them." Furthermore, in another way: when Christ was sowing, heretics did not appear; but when the orthodox had increased, then they were manifested.

Having come — tares?

He, however — did this.

Vers. 28. *At servi — ea?* Let us gather them, pulling them out violently, and cutting them down with swords.

Vers. 29. *Ille autem — triticum.* He forbade the heretics to be taken away, lest the orthodox also be taken away along with them. For wars and slaughters were about to arise against one another between them.

Vers. 30. *Sinite — messem.* Both kinds. By harvest, he refers to the consummation of the world. He commands, therefore, that men of both kinds be allowed to live, growing and increasing in number in the world until the consummation. For it is probable that many of the heretics are to be converted before that time; yet for this reason one ought not to mix with heretics. For the world is ^B spacious, and they ought to live by themselves, not indeed removed, but separated, lest by teaching they corrupt the wheat of the sower that has been sown.

Vers. 30. *Et — messoribus:* He now calls the angels "reapers."

*Colligite — zizania.* Reap with the sickle of death the tares found at that time. But why first? So that the orthodox who are living at that time, being reaped together indiscriminately with the heretics, might not conceive wicked hopes.

Vers. 30. *Et — fasciculos.* Bind them together one to another. The discourse shows that those who communicate in the same sin are ^C going to communicate also in the same punishment, and will suffer the penalty together.

Vers. 30. *Ad — meum.* The Baptist also threatened similar things to the Sadducees and Pharisees in the third chapter, saying of Christ that He will also gather His wheat into His barn, but will burn the chaff with unquenchable fire. Seek, therefore, in that passage, and you will find what he calls the burning, and what the barn. For it is superfluous, once things have been explained, to interpret them again in the same way.

Vers. 31. *Aliam — sua.*

The Parable of the Mustard Seed

^B "You who hear." You, who believe. "Word of the kingdom," he says, is the word of God, or the word of faith. For faith is also a kingdom. For he who believes reigns over his passions, and reigns together with Christ. "Not understanding," that is to say, not putting the word into the depths of the heart, but receiving it only into the ears. And "the wicked one," he says, is the devil, as we have explained when interpreting the prayer in the fifth chapter. He snatches away what has been sown, as it lies on the surface, not hidden. ^C "This is he who was sown." The seed is sown, that is, it is cast into the earth; and the "earth" is also sown, that is, it receives the seed. Therefore, here we understand "who was sown" not as referring to the seed, but to the earth; as if to say: "This is the earth sown by the wayside," and the same must be said of the others.

"He, however, who was sown upon the rocky places, this is he" of whom he is about to speak. "He who hears the word," and so forth. We have previously said that the "root" is firmness; and he calls "temporary" one who is easily changed, for he who easily receives the word when he is taught, also easily casts it aside when he is tempted. ^D "When tribulation — he is offended." By "word" he now means the word of faith. Luke, however, called the affliction and the persecution "temptation," summarizing them in one word; and instead of "they are offended," he said, "they fall away."

"He who was sown among the thorns, this is he" whom he is about to speak of. "He who hears the word — and becomes unfruitful." Mark added to "the deceitfulness" that of "the desires for other things," including every harmful desire. Luke, in like manner, joined "pleasure" to "anxiety." Of "this age," that is, of this life. For there is also another age; the life to come, which is properly the age, as it always exists and never ends.

"He who was sown upon the good ground, this is he" who will be indicated. "He who hears the word — and understands." Understanding, that is to say, hiding it in the depth of the heart where it can suffer no treachery. Therefore, Mark also said: "Those who hear the word and accept it." And Luke again: "Those who, having heard the word with an honest and good heart, hold it fast." Divine Scripture for the most part calls the soul "the heart."

^A And the woman is understood as wisdom, that is, Christ Himself, because He is fruitful and nourishes. For through baptism He begets the faithful and nourishes them with the food of the dogmas of the faith. The word of the faith is compared to leaven, for just as leaven, being small yet hidden in a large quantity of flour, joins the whole flour into one body through the kneading process and transmutes it into a form different from what it previously had—and seeing that flour is a dead thing, it in a certain way gives it life, and having active power, causes it to rise upward—so also the word of the faith, although ^B small in quantity, as has been said, being hidden in the souls of many people through teaching, unites them all into one body of the Church and transfigures them into a different kind of life; and those who were dead to the works of virtue, it quickens to the practice of them and prepares them to ascend toward heaven, and accomplishes all things by its ineffable power.

Vers. 33. *Until the whole*. For it will not rest, having been hidden in the souls of men, until it has united into one all whom that wisdom predestined, which foreknew the minds of all. For the three measures of meal, although they indicate a multitude by their significance, yet are defined at last by a final number. Great, therefore, is the power of the preaching: and that which has once been leavened becomes in turn leaven for the remaining part. Some, however, say that the flour is mankind; ^C but the three measures signify the Jews, the Samaritans, and the Greeks.

Vers. 34, 35. *These things ... world*. He did not speak to them without a parable, that is, at that particular time. For He often spoke to them many times without a parable; but then He spoke to them by parables, so that what had been spoken through David might be fulfilled. But the translation of the Septuagint interpreters has "I will utter problems," or "obscure propositions from the beginning." But he who translated the present Gospel into the Greek tongue said, "I will utter things hidden from the foundation of the world," giving attention to the Hebrew expressions, which signify both the one and the other. For "I will utter" (eructo) also signifies "I will speak;" and they said "problems," as also Aquila testified, ^D meaning "riddles." And the evangelical parables are also riddles. For just as riddles have a hidden truth, so too do these. And that which is said, "from the foundation of the world," signifies the same as "from the beginning of the world." Mark, however, said, "And with many such parables He spoke the word to them, as they were able to hear it," that is, as the Scribes and Pharisees were worthy to hear it. For since they did not listen in order to be benefited, but because they sought to malign His words, He spoke to them in parables, so that...

He might fulfill His own work, and they, not understanding what He was saying, might remain empty-handed. ^A

Then — Jesus. Into the house where He was being hosted.

And they approached — of the field. They ask privately and with confidence, as having heard beforehand that it was given to them to know the mysteries. They ask about this parable alone, as understanding the other two, namely that of the mustard seed and that of the leaven, as being clearer. But this one also contained a terrifying threat at the end, which distressed them.

He answering — of man. He calls Himself the Son of man because of His manifest assumption of humanity. And He says this frequently, confirming that He truly became man, and let this be known to you from now on.

But the field — the world. This has been spoken of above.

But the good — are. Who ^B are these?

The sons of the kingdom. The sons of the kingdom are called the orthodox, as having been sown by the King, Christ, for the cultivation of virtue, and being about to inherit His kingdom; but the sons of the evil one are the heretics, as having been sown by the devil for the cultivation of wickedness, and being about to inherit, in the same way, the fire prepared for him.

But the tares — of the evil one. This has already been spoken of regarding them.

But the enemy — are. We have spoken about these beforehand. But you must remember that in the eighteenth chapter, He called the wheat those who were to believe, as being ready to be gathered; and the reapers, the apostles who gathered them. But in the present place, He calls the harvest the end of the age, on account of the cutting off of men from this mortal life; and the reapers, the angels who are to cut them off from it. ^C Similarly also the seed: previously He called it the word of faith; but in the present parable, those who have believed, according to a different sense. For the one who has believed is indeed called wheat, as the fruit of the first seed, that is to say, of the word of faith. But he might also be called seed, as in turn bearing fruit in another unto faith. He did not, however, interpret who the sleeping men are, nor who the servants of the master of the house are, but passed over them, either as being obvious, or even teaching that one must not interpret parables word for word, as Chrysostom says, but only according to the most necessary parts, for the sake of which they are also assumed. For the remaining things

^A are likewise taken up; for they are taken up only for the sake of constructing these [parables] plausibly, and henceforth it is not without risk to examine even these too curiously.

Vers. 40. *Sicut* — of this. Then ^B he says how it shall be.

Vers. 41. *Shall send forth* — iniquity. He calls the world his kingdom, as he naturally rules over it according to his divinity, or else as having been given all power in heaven and on earth. And he names the same ones as stumbling blocks and as those who do iniquity. They shall gather them, when they have already risen from the dead. For it is necessary to know that the righteous shall rise at the same time as these. But before the gathering of these, the former shall be caught up in the clouds to meet the Lord in the air, as Paul said; but the latter, being left below as unworthy, shall be gathered after he has descended. And first, indeed, those shall be vindicated, then these shall be condemned. And henceforth, after such sentences, first indeed the sinners shall go away into eternal punishment; then the righteous into eternal life, as he says in the sixty-first chapter.

Vers. 42. *And* — fire. He sows by himself, showing that it is proper to him to bestow benefits; but he punishes through others, demonstrating that to punish is alien to him.

Vers. 42. *There* — of teeth. There, in the furnace of eternal fire, or in them. But by the wailing and the gnashing of teeth, he revealed the unspeakable pain.

Vers. 43. *Then* — of their father. But indeed, when the splendor of God shall then shine upon them, they will be transformed into it and become godlike; and it follows that they should shine brighter than the sun. How, then, does he say "as the sun"? Because he had to use an example familiar to them; and nothing was known to them that was more splendid than the sun.

Vers. 43. *He who* — let him hear. He frequently adds this to his sayings, inciting them to become more insightful.

Vers. 44. *Again* — that. Why, when the crowds were not present, did he still speak to his disciples in parables? Because he knew that they had already become wiser from what had been said, so that they were also able to understand. Therefore, also after the end of the parables, he says to them: "Have you understood all these things?" They say to him: "Yes, Lord."

As in the two parables set forth above, of the mustard seed and the leaven, he called the word of faith the kingdom of heaven, so also in this one. He compares it, however, to a treasure because of the riches of the Holy Spirit which are in it. And the field is the world, as has been shown before. Know, therefore, that faith is hidden in the world; but in faith, the wealth of the Holy Spirit.

And as for the rest of the parable, as has been said...

^A Consider, then, how he who finds this enriching treasure, or rather he who recognizes it, strives—for this is what is indicated by the words, "He goes and sells all that he has with joy," so that he might gain this alone. Understand that this parable teaches everyone not only not to be saddened by giving up everything they possess for the sake of the faith, but also to do so with joy, and to consider this loss to be the greatest gain; and that he who does not cast them away, and he who does not cast them away with joy, cannot gain the treasure of the faith. By "all that one has," however, are understood one's deeds, words, and thoughts—sins which one must likewise "sell," that is, cast away.

— *Again, the same.* ^B We understand the "kingdom of heaven" here in a particular sense, as the desire for the kingdom of heaven; and he called it "a man," because it works within a person; and a "merchant," because it negotiates its own salvation. For see that when it found one precious pearl—which is the word of the faith; "one," because there is but one true faith, and because there is no other like it; and "precious," because it is of great value, and because it is honorable in the eyes of many, namely those who know it—"He went away," which indicates his zeal; and he purchased it, having sold everything that he previously enjoyed, and he acquired this alone.

These two parables ^C are in most respects similar to each other, and they differ only briefly in that the one terms the word of the faith a "treasure," and the other a "pearl." Just as the two parables before these, the one called it a "grain of mustard seed," and the other "leaven." And just as by those two Christ signified the increase and the power of the faith, so too by these two, again, he signified its wealth and its excellence. For it grows like a grain of mustard seed, it has power like leaven, it enriches like a treasure, and it is superior like the most precious pearl. The rest of the matters in the parable need not concern us greatly. But so that we might not be presumptuous with faith alone, nor believe that it suffices for salvation, he adds another parable, through which we learn that not all who believe are saved, but many of them perish. For he says:

[The Lord is also called a Pearl, because he is united to the depth of the Godhead, and is known only to the fishermen and their disciples.]

— *Again, that was gathered.* ^D He again calls the word of the faith the "kingdom of heaven," and the "sea" the world, on account of its bitterness and the waves of temptations; and the "every kind of fish," the varied

[masses of those dwelling therein—men, women, youths, old men, the unmarried, the married, and others of the like kind, or even the diverse nations.] ^A

*Vers. 48. Quod—adjecerunt.* "When it was filled," that is, when all had believed—some willingly, others perhaps unwillingly. By the "shore," understand the place where the Lord is about to judge; and by those "gathering," the angels. Moreover, the "good" that were caught signify the just, but the "corrupt" the wicked; and the "vessels" signify those dwellings which are specifically reserved for the just. As for the rest of this parable, it is likewise not to be too curiously investigated. ^B

*Vers. 49. Sic—saeculi.* Thus, as he is about to say.

*Vers. 49. Exibunt — Vers. 50. dentium.* Yet in the sixty-first chapter he says that he himself will separate them from one another. What, then, is to be said? That he indeed will separate them by his command, but the angels will separate them by their operation, as ministers executing the Master’s command. Now, to "separate" is to divide. But because at the end of the parable he said that they cast the corrupt *outside*, lest anyone suspect that such an ejection is without danger, he interprets it by saying that they will also "cast them into the furnace of fire," and the rest. ^C

*Vers. 51. Dicit—omnia?* What is clearly necessary for the parables? Yet he knew as God that they had understood. It remains, therefore, that he asked this in a human manner.

*Vers. 51. Dicunt — Vers. 52. vetera.* When they had confessed that they understood, he subjoins a parable which teaches that all who are lawfully taught by him grow rich in understanding. "Every scribe," he says, "or wise man instructed in the kingdom of heaven," who is Christ, is rich in understanding. He is instructed by him, I say, before he falls into error; and he has become like a householder, that is, a rich man, who brings forth when he wills from his storehouse new and old treasures. By "new" are understood the meanings of the New Testament; by "old," those of the Old. That which he says, "Therefore," is not in this place causative, but confirmatory, meaning "truly." ^D

*Vers. 53. — Vers. 54. illorum.* He calls Nazareth his country, as the country of his Mother and of him who was thought to be his father, and as the place where he was nurtured. For Luke says that he came to Nazareth, where he had been nurtured. But he was teaching them—whom? Clearly those who were of his own country. The reason, moreover, why he taught in the synagogues, we have spoken of beforehand in the beginning of the fourth chapter.

CAPUT XXVIII. On those who asked the Lord whether it is permitted to divorce one’s wife.

^{A B C D} As to the saying, "Salt," he named the apostles, as you will find in his fifth chapter after the Beatitudes, where we also explained more clearly what is said concerning salt. "Have salt in yourselves." It is the salt of love, which holds together and binds fast into concord. Salt is also called prudence and grace, as Paul says, "Let your speech always be with grace, seasoned with salt."

CHAPTER X. Verses 1–31.

And when he had arisen from thence, from the place beyond the Jordan. And they came together, tempting him. Seek the fortieth chapter of the Gospel according to Matthew. And as for what was said there—concerning the divorcing of a wife. In that chapter, it is also said concerning these things. And responding—God. Similarly also concerning these things. For this reason—let him separate. Likewise also concerning these things. And in the house—concerning him. Concerning the same question. And he says—against her. He commits adultery against her, that is to say, against the woman brought in. And if—he commits adultery. Matthew, however, says that these things were said to the Pharisees, adding also when one may divorce. It is likely, however, that he said these things first to them, and afterward to the disciples. And they were bringing—of God. This has been spoken of also concerning these things precisely at the end of the mentioned chapter. Amen—into it. Luke says this too. By the kingdom of God he now means the preaching of the kingdom of God, which he himself preached. Whoever, therefore, shall not receive it as a child, that is to say, without questioning or doubting anything concerning it, shall by no means enter into it. And taking them in his arms—them. The end of such a chapter discusses these things as well.

CHAPTER XXIX. Concerning the rich man who questioned Jesus.

And as he was going forth—inherit? It has been said concerning this in the forty-first chapter of the Gospel according to Matthew. But Jesus—God. In that passage, these present matters have been clearly and diligently examined. The commandments—these. And from my youth. Similarly also concerning these. But Jesus—him. There also this has been made clear. [index: entries preserved]

their unbelief yet. Wherefore Mark also said, "And he marveled because of their unbelief," obviously because they were so shameless. But Matthew says that "he did not do many mighty works there," while Mark says that "he could there do no mighty work, save that he laid his hands upon a few sick folk and healed them." How then did he say, "He could not"? Because we are accustomed to call "inability" not only a lack of power, but also a hindrance from this or that cause, as is the case now. For the unbelief of those to whom the benefit was being offered was blocking him. "He could not," therefore, means "he was blocked"; and it was not fitting to bestow benefits upon those who were unwilling.

CAP. XXV. Of Herod the tetrarch, who put John to death.

Cap. XIV. Vers. 1. — V. 2. In that. Mark says similar things. But Luke says that "Herod the tetrarch heard of all that was done by him, and he was perplexed, because it was said by some that John had risen from the dead; and by some of others, that Elias had appeared; and by others, that one of the prophets of the old had risen again. And Herod said, John I have beheaded: but who is this of whom I hear such things? And he desired to see him."

How then did Matthew and Mark write that Herod asserted that he was John, while Luke says that when some were saying this, Herod rather said that it was not he, saying, "John I have beheaded, and therefore it follows that it is not John"? What then shall we say? That, suspecting that this man had risen from the dead having received the gift of miracles from God on account of his own unjust slaughter, he said to those who were saying this that it was not John, lest they should run to him and stir up sedition against him, but he confidently entrusted the secret to his own family servants. For the Evangelist now called the servants "boys." And he entrusted this to them, because he greatly feared this man, as one who had now become stronger and would henceforth reprove him more vehemently. And behold a wondrous thing: he who had slain fears the slain. Such, indeed, is the wicked man: he fears even the dead. And such is the man who cultivates virtue, that he inspires fear in the living even after death. The subject concerning John having intervened, the Evangelist now proceeds to recount how he died.

† This Herod was the son of him who killed the infants in Bethlehem.

Ver. 1. For Herod — Ver. 5. were having. Mark, however, said that Herodias had a grudge against him, that is to say, was vexed with him, and that she wanted to kill him, and . . .

^A she was unable. Then he also added the reason why she was not able to kill him. For he said that Herod feared John, knowing him to be a just and holy man, and kept him safe, and that upon hearing him he did many things, and heard him gladly. This, indeed, Mark recorded. But if Herod, knowing him to be a just and holy man, kept him safe, how did Matthew say that he wanted to kill him, but feared the crowd? And if he did many things which John advised, and if he heard him gladly when he advised him, why did he bind him and shut him away? ^B Because what Mark says happened first, and what Matthew says happened afterwards. For at first Herodias was angry at John and wanted to kill him; but Herod would not permit it, knowing him to be just and holy; for this reason, even hearing him, he did many things and listened to him gladly. But when he importuned him, severely rebuking and censuring him, then Herod, partly overcome by annoyance, and partly having suffered violence in a way from Herodias, changed his sense of shame into anger; and not remaining quiet at all, he wanted to kill him; but fearing the crowd, he bound him as a punishment, ^C and shut him away, so that he would not go about and mock him. Now John was censuring him because he was unlawfully keeping the wife of his brother, for two reasons: first, because while his brother was still alive he had violently taken away both his wife and his tetrarchy; and then, because he had also married her, she having had a daughter by him—both of which were unlawful. For the law did indeed command one to marry the wife of a brother, but not while he was still living, nor one who had already had a child by him.

— Ver. 6. When the birthday was kept — that she might ask. Mark says, ^D And he swore to her, "Whatever you ask me, I will give you, up to half of my kingdom." When the birthday was kept, that is, when it was being celebrated. For it was the custom for rulers to celebrate their own birthdays. He calls the promise a "profession" [or agreement]; though that term more often signifies assent, a pact, or a confession. But oh, the great madness! He both swore to give, and placed the petition in the girl’s hand, and bartered half of his kingdom for a short dance!

— Ver. 8. And she — the Baptist. Being instructed, that is, taught. She says, therefore: Give me here, that is, in the present place, at the banquet. Mark, however, says that she said: I want you to give me immediately, that is, at once, suddenly. Having therefore obtained...

a convenient time, as Mark again related, saying: "And when a convenient day was come." Since the daughter came in unto her asking what she would ask, she commanded her to ask immediately at the banquet for the head of John to be given to her, fearing that if the time passed by, Herod might repent, having sobered up from his drunkenness, or that perhaps some of his friends might plead ^A and liberate John.

Vers. 9. *And the king.* He was grieved, both because he was about to slay a great man, and because he was about to incite the multitude to hatred against himself.

Vers. 9. *Nevertheless for the oath's sake.* O womanish slave! You feared to have witnesses for perjury, but you were not afraid to have so many spectators for an unlawful slaughter? It was not proper for you to have sworn rashly; but since you swore thoughtlessly, it would have been better to perjure yourself; for of two evils, the lesser is to be chosen.

Vers. 10. *And sent – the prison.* Having sent a captain of the guard, that is, an executioner, as Mark said, he slew him secretly, so that his being put to death would not ^B make public his indecent cohabitation, and that he might not have the multitude preventing the act. God, however, permitted it, at once to crown the righteous man more greatly, and to leave behind an example of consolation for those who suffer unjustly.

Vers. 11. *In a charger.* O foul and deadly banquet! How did those who were reclining together not cry out, when they saw the head of a man, still hot and dripping with blood, brought upon their table as a dish? How were they not terrified?

Vers. 11. *And it was given to the damsel.* A cursed reward for an impudent deed! Truthfully a daughter worthy of such a mother; for once having cast aside her maidenly shame, and having shamelessly displayed herself in the theater before the eyes of such men, and having performed various ^C indecorous movements, she acquired an inhuman soul, and dared to touch the charger full of bloodshed—and not only to touch it, but even to carry it as if it were some most pleasant gift, and joyfully bring it to her mother.

Vers. 11. *And she gave it to her mother.* For it was not enough for the detestable mother that he was slain; but she also longed to take into her hands the head which rebuked her lewdness and lust, so that she might heap insult upon it and pursue it with revilings. Of such a kind are adulterous women, the most wicked of all, most cruel and godless. And see what evils she perpetrated. She covered herself with disgrace, and her husband Philip, and her adulterer Herod, and her daughter, and she slew the accuser of her

^A adultery, in order that, by committing adultery, she might escape the notice of those of that time only; but by slaying him, she not only did not escape their notice, but she was also exposed to those of later times, and until the end she is published throughout the whole world.

And — *it*. Mark calls his corpse a *ptoma* (corpse), because it fell upon the ground after the amputation of the head.

And — *Jesus*. Therefore, demonstrating their goodwill toward him; for calamity influenced them the more.

And — *privately*. Having heard that John had been put to death; for indeed, also when he heard that he had been delivered into prison, he withdrew—and for what reason, we have spoken of in the third chapter; and so that he might reserve himself for the time suitable for the passion. ^B Some, however, interpret that, having heard that Herod supposed him to be John. For they say that his execution is mentioned now by way of parenthesis, and concluded up to the present text, and then the discourse returns to its former sequence.

It is likely, however, that he heard both at that time, and withdrew for both reasons. For Mark also recorded a third reason for such a withdrawal, which is wanting to give rest to the disciples having returned from their preaching; for he said thus: *And the apostles are gathered together unto Jesus, and told him all things, and whatsoever they had done, and whatsoever they had taught. And he said unto them, Come ye yourselves apart into a desert place, and rest a while. For there were many coming and going; and they had no leisure so much as to eat. And they departed into a desert place by ship privately.* These, then, are [the words of] Mark.

Luke, while saying similar things, also adds a mark by which the desert was known. For he says ^C that he withdrew privately into a desert place of the city called Bethsaida. It is necessary, moreover, to know that Christ, in a human manner, both hears, and withdraws, and directs the things concerning himself. For, as God, he knew all things, and there was no need for him to flee.

And — *cities*. Mark, however, says that they even saw them departing. For some saw them, and some heard this from those who had seen, and they all followed on foot. Such, indeed, is longing; it repels every obstacle.

^A You have seen the longing, see also its reward. He does not demand faith of them, for they showed it by following on foot, without food, into a desert place. But Mark and Luke said that He also began to teach them many things, and that He spoke to them concerning the kingdom of God. But from where did He go forth to heal and to teach? Certainly from the mountain. For John says that Jesus went away beyond the sea of Galilee of Tiberias, and a great multitude was following Him, because they saw His signs which He was performing upon those who were infirm. And Jesus ascended into the mountain, and there He sat with His disciples. For He had gone ahead in a boat with the disciples, and having ascended into the mountain, they were resting. Then He went forth, and healed, and taught.

CAP. XXVI. On the five loaves.

Vers. 15. *Vespera* — *cibaria*. The day had begun to decline, as Luke said; yet they remained fasting, with the love of hearing mastering the necessity of hunger. Christ, though He wished to feed them because of this, nevertheless waited to take the occasion from others, so that He might not seem to rush headlong into the working of a miracle; and not only here, but also in many other places, He observes this same thing. Furthermore, it was so that, having been hungry, they might be moved with a greater sense of the miracle. ^B

Vers. 16. *Jesus autem* — *quod edant*. He did not say, "I will feed them," for that seemed an act of arrogance; but He urges the disciples to give them something to eat, so that, with them pointing out the lack, He might then, and only then, pressed by necessity, do what was His to do. But Matthew, Mark, and Luke say that the disciples suggested to Christ that the crowds be dismissed, in order that they might buy food. John, however, says that when Jesus had lifted up His eyes and seen that a great multitude was coming to Him, He said to Philip: "Whence shall we buy bread, that these may eat?" And this He said, testing him; for He Himself knew what He was about to do. Philip answered Him: "Two hundred denarii worth of bread is not sufficient for them, that every one of them may receive a little." These things, indeed, John recorded. ^C

It is likely that the disciples first suggested it, then He said to them: "They have no need to go away; do you give them something to eat." Afterward, He lifted up His eyes and saw another great multitude coming, and then, in a human manner, He tested Philip, or rather proved him, to see if he believed that He was able to feed them all. ^D He was testing him as though he were a companion to the others,

and by means of him, He was directing His reach toward the rest, testing them as well. It is clear, therefore, that what the other evangelists reported, John passed over; and what they omitted, he has reported.

COMMENTARY ON MATTHEW - CHAPTER XIV

^B Vers. 17. *And they said—five loaves.* John reports that Andrew said: "There is a lad here who has five barley loaves and two fish; but what are these among so many?" ^C But the lad was undoubtedly selling these things to the disciples; therefore, as though they already possessed them, they answered that they had nothing else except these. Thus, the work was incidental to them while they were intent upon spiritual matters rather than material ones. For the twelve were intending to be fed on only five loaves, and those barley ones.

^D Vers. 18. *But He said—hither.* He Himself commanded the loaves and the fish to be brought, teaching that it is necessary to provide even those small things to those in need, and to prefer them to oneself. But they, although hungering similarly, and having nothing else, yet obey without objection.

Vers. 19. *And He commanded—the grass.* Mark said that "He also commanded them to lie down" (62) all in groups, by companies, upon the green grass. "And they sat down in rows, by hundreds and by fifties." By saying "groups, by companies," he means that the assembly was divided—that is, one congregation here, and another elsewhere. The same thing is implied by "in rows." It could be understood in another way: "by companies" as circular assemblies, "in rows" as square-shaped ones. For such are the rows of gardens. Luke called these same things "dining couches" (63), from the fact of reclining in an orderly fashion.

^B Vers. 19. *Taking—He blessed.* He looked up into heaven, honoring the Father, and showing that He is not an opponent of God, and teaching not to touch the meal before we give thanks to God, the provider of our food; and we draw this blessing from above. He works miracles, therefore, sometimes with authority, as God, when He prays to the Father for the aforementioned reasons, so that He might not offend the wicked.

Vers. 19. *To the disciples.* He gave this to the disciples, partly to honor them as being more intimate, and partly so that the miracle might not escape the notice of those by whose hands it was served.

^C Vers. 20. *And they were satisfied.* He who had first satisfied them with spiritual food (64) by His teaching, as it is written, and by speaking of the Kingdom of God, now also...

satisfies them with bodily food. Nor does He do this alone, but He teaches them many things: by their reclining upon the grass, modesty; by providing nothing beyond the loaves and the fish, temperance; and by distributing the same to all in equal measure, fairness. ^A

*Vers. 20. And—baskets.* He gave the five loaves which He had broken, and the fragments of these were multiplied in the hands of the disciples by a new miracle. For they were not only enough until the people were satisfied, but they were poured forth until there was a surplus; a surplus, I say, to twelve full baskets, so that the twelve apostles also might carry their baskets, and just as they had their hands, so also they should have their shoulders as ministers and witnesses of such a miracle. Moreover, Mark said that He divided the two fish among them as well, and that they also gathered up the remnants from them. ^B

*Vers. 21. And those—children.* This is both an augmentation of the miracle and a praise of the crowds, that they sat down along with their wives and children. And because they followed along with their whole family, they also enjoyed the fruit of the benefit with their whole family.

CAP. XXVII. On Christ’s walking upon the sea.

*Vers. 22. And immediately—the crowds.* Since they did not wish to be drawn away from Him, He compelled them to board the boat and to go ahead, that is, to precede Him to the other side; by this pretext, indeed, that He, being left behind, might dismiss the crowds; but in truth, so that, having the baskets of fragments with them, they might at their leisure, in His absence, examine the fragments and be confirmed that the miracle had not occurred by mere appearance. For it was for this reason that there was a surplus, and it was fitting that His disciples should be more certain of this matter than others, ^C seeing that they were to enter the world as the common teachers of all men. And this is truly one cause for His sending the disciples ahead.

The second, however, is that He wished to ascend the mountain alone, as is immediately subjoined, teaching from this that it is necessary neither to be continuously mixed up with the multitude, nor always to flee from the multitude, but to practice both things usefully. Now, therefore, let us also, having left behind the cities and their distractions, follow Christ on foot and unencumbered, as He departs toward solitude, or rather, toward quiet and silence and leisure, and let us attend upon Him as He teaches saving truths, so that, fasting from the passions, we may be filled with divine grace. ^D

*Vers. 25. And when He had dismissed—v. 24. there.* For the mountain is suitable for prayer; moreover, the night and the solitude provide silence and an undistracted state and stillness in prayer.

^A "And the ship—the wind." Again the disciples are tossed by the waves, just as they were before. But at that time He was with them, even when he was asleep, to provide them with comfort because they were less perfect; but now that they have made progress, He is absent, so that having no consolation from any source, they might become more steadfast.

^A "The fourth—of the sea." Mark has said that He also saw them struggling in their rowing; John, that they had rowed about twenty-five or thirty stadia. A stadium is a distance or measure of one hundred cubits—the cubit is called *orguia* in Greek, and it is the span of the arms with the breadth of the chest, containing six feet. The ancients, who served as night watchmen for the armies, called the fourth watch of the night the fourth part of the night, namely, the final three hours. Did Christ leave the disciples to be tossed about for so long? He was teaching them to remain steadfast in hardships that are suffered by divine dispensation, and not to seek a quick escape; and further, that having death before their eyes, and then being delivered in a wondrous way, they might recognize that it is God who saved them; for that is how they attained perfect certainty. That is why, even after their rescue, they worshipped Him, saying, "Truly You are the Son of God."

^B "And—they cried out." Another fear takes the place of the fear caused by the waves, and it did not resolve this one until they cried out, that they might be exercised in bearing the successions of temptations.

"Immediately—do not be afraid." Since they could not recognize Him by His appearance because of the night, He finally emits His familiar voice to them, which releases them from both fears.

"Responding—Come." He seeks to arrive at Him over the waters, under the pretext of putting Him to the test to know from this if He is the Christ; but in truth, having heard His voice, he rejoiced exceedingly, and being warmed, he yearns to meet Him before the others.

^C "And having descended—me." He did not fear the sea, even though it was raging; but having trusted in the power of the One who commanded, he walked boldly upon the waves, and he was walking uprightly. But he was more afraid of the wind, lest it should overturn him. For such is human nature: often it achieves great things, yet it is proven to be worthy of rebuke in lesser things. Consequently, therefore, his faith having weakened—the faith through which he had dared to approach the waves—the grace of it, which was making him light, deserted him, and he was being submerged.

^D "Immediately—did you doubt?" By reproaching him with these things, He showed that it was by no means the violence of the wind that brought him down,

but a lack of confidence, that is, the weakness of the faith just mentioned. He therefore called him "of little faith," as one who had cast away a great part of it by fearing the wind. He says to him, therefore: "Why did you doubt?" That is, why were you first confident, and afterward afraid? For this He called a hesitation. For He who made you strong against the waves would surely have made you strong against the wind as well.

Vers. 52. *And when they had entered—the wind.* They did not immediately board the ship; but, as the wind was blowing violently, they walked for a long distance, for the further assurance of Peter and the conviction of his lack of faith. For John says ^B that they wanted to take Him into the ship, and immediately the ship reached the land to which they were going. From this it is clear that only when the ship was near the land did they finally board it.

Vers. 33. *Moreover, those who were—.* The magnitude of the miracle instilled a more perfect faith in them. For to rebuke the sea is less than to walk upon it, and not only for Him to walk upon it, but also to grant this to another; and not only these things, but even to do it while the force of the wind was blowing impetuously and stirring up the sea. But the present evangelist says that all confessed in common that He is the Son of God. ^C Mark, however, said that they were amazed, but did not understand; for he says that they were exceedingly amazed within themselves and marveled, for they did not understand concerning the loaves, for their heart was hardened. The sense of these words is such that they were amazed beyond measure at Him as a man who could do such things, when they ought most of all to have adored Him as God, all-powerful. But wishing to show that not even at the aforementioned miracle of the loaves had they been converted to what was proper, he added that they did not understand concerning the loaves. He also brought forward the cause of their not understanding, saying: "For their heart was hardened." ^D We, however, say that as soon as Jesus entered the ship, that which Mark said occurred; then, the hardness having been dissolved, there finally occurred that which Matthew recorded. For it should be known that sometimes the heart of the disciples was held fast, and they were unable to understand, and sometimes it was released, and they did understand; and both happened according to a divine dispensation. We, therefore, whenever we begin to be submerged by the tempest of the perturbations of our soul, let us call upon Jesus, and He will immediately give us also a hand of help, and lift...

let us invoke Jesus, and immediately He will extend an aiding hand to us also, and will draw us up. ^A

Vers. 34. *And Gennesaret.* Mark, however, said that He constrained His disciples to enter the boat and to go before Him to the other side toward Bethsaida; John, however, [said that] they came, having crossed the sea, to Capernaum. Now both Bethsaida and Capernaum are in the land of Gennesaret; the lake, moreover, of Gennesaret was united to Tiberias. ^B

*And when they had recognized [Him]—were made whole.* Do you see how the disciples progressed little by little? See the multitude as well. For they no longer draw Him into their houses, nor do they seek to lay hands [upon Him], nor do they ask for a command by word, but they draw to themselves healing in a manner far higher and more worthy of God. For she who had labored under an issue of blood had instilled in them a greater faith.

CAP. XXVIII. Concerning the transgression of the commandment of God.

*Then—eat.* In all the regions of the twelve tribes there were scribes and Pharisees; but those from Jerusalem were more wicked than the others, inasmuch as they inhabited the metropolis, and for that reason were puffed up. For having seen the great faith of the people, they were eager to diminish it. And toward Christ, indeed, they could find nothing to blame, but they accused the disciples, not of iniquity, but of the transgression of a human commandment. For divine law did not order that one should not eat before washing, but [it was] the elders of the people. For Mark says that the Pharisees and all the Jews, unless they wash their hands *up to the elbow*, ^C do not eat, holding the tradition of the elders. And from the market-place, unless they be sprinkled, they do not eat. And there are many other things which they accepted to observe, the baptisms of cups and pots, and of copper vessels and beds. These things, indeed, Mark says. Now, to wash *up to the elbow* is to wash up to the arm. And they used to baptize cups, and pots, and copper vessels, and tables, thinking that these things were sanctified in this way. And they innovated many other things, transgressing the law but observing these ridiculous things. ^D The disciples, however, frequently ate with unwashed hands, not practicing these things; for how could they do so, when they had never observed any such thing, but were concerned only with virtue, despising bodily customs, inasmuch as their transgression could bring no harm to the soul?

^A *Verse 3. At him — your tradition?* He did not say, "They do well in transgressing," so as not to give the Jews an occasion for contention, nor did he say, "They do ill," so as not to confirm such a tradition. Nor does he slander those who had delivered it, lest they turn away from him as one who is insulting; but he immediately accuses them of a greater sin by contrast, showing that those who transgress the commandment of God should not be reproached by those who transgress the traditions of men. Then he says, "And which commandment of God do they transgress, and for what tradition of theirs?" and he brings to the fore the lawlessness that was most prevalent at that time.

*Verse 4. For — let him die.* Both these commandments are found in the Book of Exodus.

*Verse 5. But you — for your benefit.* The order of these words is difficult, unless we first narrate the matter. The elders of the Jews taught the young, under the pretext of piety, to despise their parents. For if any parent sought to receive from his son a sheep, or a calf, or anything else, they instructed them to say, "It is a gift to God, whatever you might have profited from me," that is, "Whatever you might have gained from me is consecrated to God." And thus they taught them to dishonor their parents and to transgress the law. For it is a dishonor and a transgression of the law for children to resist their parents. ^B For they defrauded their own parents under the pretext of God, and yet they did not offer it to God either. Such, then, is the narrative of the matter; it is necessary, therefore, to interpret the words themselves. "But you say," instead of "You interpret," meaning, "You teach that human deception, when one says to his father or mother, 'It is a gift to God, whatever you might have profited from me,' or 'whatever you desire to gain from me'."

† Some, however, interpret this passage as elliptical, saying that God indeed commanded this and that, but you, rejecting these things, say, "Whoever says to his father or mother, 'Corban,' that is, 'It is a gift sought for God,' whatever is turned to your benefit from me, he is released." They say this is lacking [in the text], as it was familiar to the Jews to whom He directed the discourse. ^C

*Verse 5. And— his own.* And such a man, having become shameless from that point on, will no longer honor his own parents.

*Verse 6. And — your own.* When He had clearly demonstrated them to be teachers of iniquity, He consequently also freed His disciples from the accusation that they did not observe the tradition of those who did not observe the commandment of God.

*Verse 7. Hypocrites — Isaiah.* He called them hypocrites because they seemed to be observant of the law, yet were themselves law- ^D breakers.

He brings into the middle the prophet, who long ago accused them of those things of which He Himself now accuses them, and He demonstrates that He is the one who also spoke those words through the prophet.

*Verse 7. Dicens — V. 9. hominum.* After having said, "They approach me with their mouth," He explained this by adding, "And with their lips they honor me," confessing me to be God, Creator, and Lord of the universe. "But their heart is far from me," not approaching my will. "In vain do they worship me," since they do not keep my commandments, but teach doctrines which are the precepts of men and not of God. Let us, therefore, who are the people of Christ, also be afraid, lest these same things be said against us.

^B *Verse 10. Et — eis.* Having silenced and confounded those men, He left them aside as incurables; he turns his speech toward the crowd, as they were more worthy to hear.

*Verse 11. Audite — intelligite.* "Hear what I say and understand it." He says this to honor them, so that what he is about to say might be more easily accepted.

*Verse 11. Non — hominem.* This means: The filth of unwashed hands, which enters into the mouth along with food, does not contaminate or defile a man, for it does not touch the soul; for only sin is foul, as it is that which harms the soul. Such, then, is the ready interpretation of this saying.

Some also say that another interpretation is hidden more deeply: that nothing which was made by God is by nature impure. For Moses says: "And God saw everything that He had made, and behold, it was very good" (Gen. 1, 31). They say, therefore, that by this deeper interpretation the observance of food, which the Jews guarded, is rejected. For since the law concerning food had an allegorical understanding, the Jews, being able to conceive of nothing sublime, received everything corporally and as it appeared on the surface.

*Verse 11. Sed — hominem.* "Out of the mouth proceeds every word"—but now He is talking about evil, which has the heart as its source. In what follows, He makes clearer those things which were said obscurely here.

^D *Verse 12. Tunc — offensos fuisse.* By what word? Clearly by that which said: "Not what enters into the mouth defiles a man," because it was overturning the tradition of the elders.

*Verse 13. At ille — eradicabitur.* He now calls the tradition of the elders and the precepts of men a "plantation."

*Verse 14. Sinite — illos.* As though they were incurable. For this reason He did not even care to heal their offense, knowing that they would not benefit from anything He might say.

*Verse 14. Duces — cæcorum.* He calls them blind, as those who have been blinded in the eye of the soul by the flood of passions, and as those unable to gaze intently upon the

^A light of the truth. And not only this, but also guides for those who are blinded by ignorance of the Scriptures. For it is a great evil for a person to be blind; but for one who is himself blind to lead another blind person is surely a double evil.

*Verse 14. Cacus — cadunt.* This is manifest.

*Verse 15. Respondens — hanc.* Mark, however, says that when he had entered the house away from the crowd, his disciples asked him about the parable. For when Peter had begun, the others also questioned him together. The Hebrews call an enigma and an obscure saying a "parable." And since Christ had said earlier that what proceeds out of the mouth renders a person impure, and then, as Mark reports, added: "He who has ears to hear, let him hear," the saying appeared obscure to them; considering it a puzzle, they ask him about it. ^B

*Verse 16. Jesus autem — V. 17. emittitur.* All these things are to be read by way of interrogation. Mark, however, after saying: "And it goes out into the drain [secessum]," adds: "Which cleanses all foods," that is, it leaves them pure. For said impurities, having gone out into the drain, leave pure those elements that remain within, which nature has specifically retained.

† *Edra* indeed signifies, among other things, also the part of the body upon which one sits. Its compound, however, signifies fimus (dung), or excrement, which is discharged. ^C

*Verse 18. Quæ — hominem.* For he said also in the twenty-second chapter that "out of the abundance of the heart the mouth speaks." For we first conceive in the heart, then we bring forth what has been conceived through the mouth. So what enters from without, proceeds out again; but what proceeds from within, remains within and contaminates.

*Verse 19. A — blasphemia.* Mark, however, enumerates other things more broadly: covetousness, malice, deceit, licentiousness, an evil eye, pride, and foolishness. To state it, however, briefly and clearly, evil thoughts are harmful desires; but murder, theft, false testimony, covetousness, deceit, and pride are well-known; adultery, however, is to approach another man's wife; fornication, however, is to approach one who has no husband; blasphemy... ^D

^A is insulting God, or to be ungrateful to Him, or to accuse Him; malice is to think evil of someone, or to suspect regarding him what is not proper; impurity is intercourse with a male, or whatever is of such lewdness; the evil eye here means envy; foolishness is properly not to know God. The Fool, he says, has said in his heart: There is no God. And there are countless other vices which Christ now passes over, because those already mentioned are sufficient for the knowledge of the others. These things, therefore, he says, proceed from the heart, because they have their beginning from it. Moreover, the principles of these are what the heart is accustomed to generate. And since they come out from the heart, they necessarily also come out from the mouth, when he who is ^B filled with the heart, as if it were an evil humor, struggles to vomit forth what is superfluous.

Vers. 20. These — man. Knowing henceforth also ourselves the things that defile a man, let us cast away this filth which makes the soul sordid. For if you wash the body with all the rivers, it will profit you nothing, while it remains impure, which is washed by the water of tears and the purifications of virtues.

CAP. XXIX. Of the Phoenician woman

Vers. 21. And — Sidon. These were cities of the Canaanites. How then, having commanded the disciples not to go into the way of the Gentiles, does he himself go? He did not go to preach; for this purpose he was even constraining the disciples. But wishing to remain unknown. Therefore, after having departed, as Mark says, having entered into a house ^C, he wished no one to know, and he could not be hidden.

Vers. 22. And — her. Mark says: Now the woman was a Greek, a Syrophoenician, that is, Greek in religion, but Syrian in dialect, and Phoenician in race or nation. For the Canaanites were called Phoenicians, because they held Phoenicia as their metropolis. Having heard of his fame long ago, and now, ^D because he had arrived, she searched for him.

95 The Syrophoenician is every soul, having, as a daughter, the intellect captivated by the love of matter, and for this reason suffering from the falling sickness, and being tormented.

^A Ver. 22. *Dicens*:—*is tormented*. She leaves behind the daughter who was being tormented by the demon, because she was utterly without feeling, and she approaches, begging that she herself might be pitied, since she was the one who felt the disease, and for this reason was suffering ten thousand ills. And she calls Him "Son of David," because she had learned that Christ was to come from the lineage of David. For David was most renowned among all men. "She is tormented," he says, "badly," that is, miserably.

^B Ver. 23. *He*—*a word*. She indeed cries out loudly, signifying the pain that lay hidden in her heart; but He keeps completely silent, waiting for all her faith, and humility, and discernment to be revealed, which He is accustomed to do in many ways. At the same time, He also reveals to the Jews by contrast what affection He has toward them, in that He heals their sick immediately, having been asked only once, or even without being asked, but not so with those of the Gentiles.

Ver. 23. *And*—*us*. Regarding what is said here, *They were asking*, the letter has *ἠρώτων*, and the word, although it mostly signifies "to inquire," nevertheless sometimes signifies "to entreat." For here, too, Mark uses it when speaking of the woman, he says: *she was asking* him to cast out the demon from her daughter, that is, she was entreating him. For the verb *ἐρωτῶ* signifies for the most part "to inquire," but it also signifies "to entreat," as in, *I request of you, have me excused*. There is also a time when it signifies "to command," as in: *And having entered into one of the ships which was Simon's, he asked him to put off a little from the land*. ^C For as a master He commanded, since even after a little while He said with authority: *Launch out into the deep*.

Ver. 24. *He*—*Israel*. The silence was indeed enough to cast her into despair; but the answer increased her helplessness much more. For He replied that *I am not sent but to the Jews*; for these He named the *lost sheep of the house of Israel*. For in the nineteenth chapter, He also said again to the apostles: *But go rather to the lost sheep of the house of Israel*. What then did the woman do? Seeing that she herself had been despised, and even those who entreated on her behalf had been dismissed, she did not despair; for she possessed great faith and discernment; but she practiced a holy shamelessness, and having abandoned the crying out which was done from afar, she approached closer. ^D We, however, are not so, but where we do not obtain [our request] immediately, we desist; whereas it were appropriate to approach closer, and to apply ourselves more fervently to prayer.

Ver. 25. *She*—*me*. For until then she had not dared to come into His sight, judging herself unworthy.

Ver. 26. *He*—*with the dogs*. The more she increased her petition, the more He increased the refusal. Mark says.

^A that He said to her: "Let the children first be filled." For from every side He revealed his familiar attachment and love toward the Jews, and provided for their honor. And He called them children as true and beloved ones, but the Gentiles dogs, as unclean and defiled. By "bread" He signifies salvation, not of the bodies only, but also of the souls. And behold the prudence of the woman: for having grasped the words of Christ, from them she weaves her own defense.

^B Ver. 27. *At illa*—*suorum*. "Certainly, Lord," she says, "you have spoken truly. They indeed are children, but I am one of the dogs; and therefore it is more fitting that I should be pitied. For the dogs also eat of the crumbs which fall from the table of their masters." Since, therefore, I am a dog, I am not an outsider, nor am I forbidden to partake of the crumbs, just as the dogs are not forbidden; by "crumbs" being understood those healings provided by the one who has now encountered her. Her not departing when she had been so humbled was of faith; her confessing herself a dog was of humility; but her constructing a defense for herself from the words of Christ was of prudence. On account of these things, therefore, Christ deferred the healing, that these things might be made manifest, that He might show the wisdom in her—that the Jews might be confounded, being defeated in faith, humility, and prudence by a Gentile woman—and that the apostles, seeing these things, might take courage when, afterward, they would be sent out to the Gentiles. Now, therefore, Christ openly proclaimed her.

^C Ver. 28. *Tunc*—*illa hora*. But Mark says that Christ said to her: "For this word, go; the demon has gone out of your daughter," that is, because of the word which you used with such great wisdom for your defense. For the Savior commended both her faith and her prudence. And for this reason Matthew wrote the commendation of her faith, but Mark that of her prudence. But you, consider how, when the apostles had interceded on her behalf and achieved nothing, she herself accomplished it all the more. For we are taught from this that God wills rather that we should intercede for ourselves to Him. For the disciples indeed had greater boldness, but the woman demonstrated great constancy and perseverance. And truly, great is the power of persistence in prayer.

^D According to allegory, this Canaanite woman prefigured the Church which was to be gathered from the Gentiles, which, while it remained within the boundaries of its own religious observances, had its daughter agitated by a demon—that is, its activity subject to demons. But when it went forth from its boundaries—"Forget your people and your father's house" (Ps. XLIV, 11)—it was made worthy of the word of Christ, and was freed from the violence of the demons.

Vers. 29. *And... there.* Sometimes He Himself goes about, healing those who are ill; at other times He sits, waiting for those who are in need of healing—the former out of His inherent goodness, the latter in order to put the faith of the infirm to the test. He frequently ascends the mountain, because of the height of His own divinity, and to teach those who desire to approach God to be lifted up from the earth. ^A

CAP. XXX. Concerning the healed crowds.

Vers. 30. *And... many.* The *Kylloi* (for which we translate "mutilated") are properly those who lack hands, as will become manifest in the thirty-seventh chapter.

Vers. 30. *And... them.* Behold their progressing faith. No longer do they touch the fringe of His garment, but they cast themselves only at His feet, and He immediately heals them—not because they are of greater faith than the Canaanite woman, but because they are Jews, so that He might stop the mouths of the ungrateful Jews by demonstrating them to be worthy of greater punishment. For the more an ungrateful person receives greater and more numerous benefits, the more he is liable to a greater penalty. ^B

Vers. 31. *So that... seeing.* They marveled both at the multitude of those being healed and at the speed of the cure.

Vers. 31. *And... Israel.* The God of Israel Himself, that is, He who was worshipped by the Israelites.

CAP. XXXI. Concerning the seven loaves.

Vers. 32. *But Jesus... might eat.* "For three days," in place of "three days" [Dative]. Wonderful was such perseverance of the crowd. Why do the disciples remain silent, and not say as before, "Dismiss the crowd," even after three days had passed? Because they saw them persevering and rejoicing over the healings of the infirm, and not feeling hunger at all. ^C

Perhaps they had even brought provisions for up to the third day; thus, He only then proceeds to the miracle, when they were situated in need of food. And why does He feed them again in the desert? Surely so that they would not faint on the way, as He Himself says later on, and to confirm the sign of the previous five loaves; for it had been noised abroad everywhere, as that which had been done publicly.

Vers. 32. *And... way.* But Mark added: "For some of them have come from afar." Observe, then, the Lord’s philanthropy. For knowing that human nature is in need of food, He provides for it even when not requested, and offers food. He communicates with the disciples so that, having remembered the miracle of the five loaves, they might offer Him the loaves which they have, and say: ^D

"Multiply these also." But they did not understand the reason for His question; therefore, they again present the difficulty.

^A Vers. 33. *And—so much?* ^B The "desert" may be understood as human nature, or this world, in which those who suffer hardship for the sake of faith and the hope of future goods are constant in the discourse of virtue and knowledge. And the "three days" are the three faculties of the soul through which they are constant: through the rational, inquiring; through the concupiscible, desiring what is sought; and through the irascible, struggling for what is desired. Or the "three days" are the three more general laws: the natural, the Mosaic, and the evangelical, which illuminate like the day and excite to the operation of what is expedient. Those, therefore, who have remained with the divine Word according to these three days, and have willingly endured the labors for each, are not left fasting, but receive abundant and divine food: for the natural law, the ready efficacy of those things which can be done by natural instinct; for the written law, the non-operation of passions which rise up against nature; and for the evangelical law, union with God and deification.

Both before and after, in a desert place, far from cities and villages, He performs this miracle, so that it might not seem to the crowds that He is bringing food from a nearby city or village.

^C Vers. 34. *...fish.* He asked this even concerning the five loaves, as Mark says; and not even then did they understand. But if you are indignant at such blindness of theirs, that they so quickly forgot the miracle which had just passed, marvel, however, at how they honor the truth, that even in their writings they do not conceal their own defect. Observe also how they dominated their belly. For when they were in the desert, and were staying for three days, they had brought only seven loaves.

*And—they were filled.* He says and does things similar to the previous ones, so that He might remind them from every side of the former miracle.

^D Vers. 37. *...children.* How is it that there twelve baskets were left over, but here seven hampers, when it was necessary that here more should be left over, since here there were more loaves and fewer who had eaten? Chrysostom says that the hampers were perhaps larger than the baskets. Or the matter was managed in another way, so that

It was so arranged that the diversity and inequality of fragments of this kind should preserve an indelible memory of each miracle.

Præterea, in another way also. In the former instance, He made the baskets equal in number to the apostles; but in this latter, He made the hampers equal in number to the loaves, teaching from this that it is easy for Him to do whatever He wills.

Now it is necessary to consider more secretly regarding those five thousand and these four thousand. The five thousand are the more imperfect in virtue, but the four thousand are the more perfect. For there are many of both these and those; yet, the imperfect always exceed the perfect in number. But they eat according to Christ—that is to say, they understand spiritually: the imperfect, on account of the weakness of their mind, understand fewer ^B doctrines, while the perfect, on account of their strength, understand more. Yet more remains from the imperfect, because they eat less; but from the perfect, fewer remain, because they are fed by more.

These things we have said more simply and concisely; but others, casting themselves into subtle disputations, have brought upon themselves much anxious and wearisome debate over the smallest things, and not only in the present place, but also in many other contemplations, which, holding them to be wearisome, we pass by.

Verse 39. *Into the ship.* He did not go by foot, lest those following might glorify Him.

Verse 39. *Magdala.* But Mark says that immediately having entered the ship with His disciples, He came into the parts of Dalmanutha: for that region had both names. ^C

CAP. XVI. Verse 1. *And when they had approached*—to them. Here again the word *ask* does not mean to interrogate, but to implore, as we previously said. They sought to see a sign from heaven, which would miraculously occur regarding the sun, or the moon, or the stars. They sought this tempting Him; for they did not seek it that they might believe, but that they might seize Him as a sorcerer. And other tempters before these also sought a sign from heaven from Him, as we have previously stated in the twenty-third chapter. And seek there also for another reason.

Verse 2. *But He*—to them. But Mark said that He also ^D sighed in His spirit, that is, He sighed from His spirit, from His mind, which we can call from the innermost heart. For when He had known them to be tempting Him, He sighed because of their incurable malice, and said to them:

Verse 2. *In the evening*—V. 3. *Can you?* He called them hypocrites, not only as saying one thing and thinking another,

CHAPTER XVI

COMMENTARY ON LUKE, CAP. III.

^A and you. With rations. He therefore admonished them fittingly, leaving the more perfect doctrine to Christ. *While the people were in expectation*. Suspecting [this]; then he interprets the word. — *And all men were considering*. Considering the possibility that he himself might be the Christ, whom the prophets were announcing; for his discourse and behavior stunned them. ^B John, knowing this opinion of theirs through the acuity of his spirit, answered, correcting it. — *Saying*... *of him*. This has also been discussed in the third chapter of the Gospel according to Matthew, and seek it there. Read also in the preface to Mark the explanation of the saying: *He who is mightier than I comes after me*.

† What John says: *I am not worthy to unloose the strap of his sandals*; as regards the more manifest understanding, it signifies that he is not worthy to be counted even as his last servant. However, as regards the more recondite meaning, the two sandals of the Lord are his two pilgrimages, namely, ^C from heaven to earth and from earth to Hades. The manner of these two pilgrimages no one can undo, unless he be like John. For who can say how he was incarnate, or how he descended to Hades? — *He*... *with fire*. In the aforementioned third chapter of the Gospel according to Matthew you will also find [information] regarding this. [Christ baptizes in the Holy Spirit the faithful, but in fire the unfaithful; and the former occurs in the present life, the latter in the future.] *Whose*... *unquenchable*. These things Matthew also wrote, and they were similarly ^D unfolded in the third chapter of his Gospel. — *Many things*... *to the people*. He announced many other things besides to the people concerning Christ, exhorting them to run to him and believe in him who was already coming; or, many things concerning their salvation, exhorting them to repent and return to their senses. *But Herod*... *prison*. After, of course, Christ had been baptized. But regarding the imprisonment of John, it was spoken of in the twenty-fifth chapter of the Gospel according to Matthew. — *It came to pass*... *I am well pleased*. Having been baptized, he was praying, teaching that those who have been baptized ought to pray; the Holy Spirit, however, descended in a bodily form, in order that he might be able to be seen by the bodily eyes of men, and also in honor of the body of Christ. But concerning his baptism, Matthew wrote at greater length in the third chapter, and there all things were explained word for word.

^A Or that: "We have not taken loaves from the believers who receive us into hospitality, so that we might be fed by them, should it happen that we stay." What then of Christ, who knew their thoughts? He rightly rebukes them for both things: because they expected that a command would be given regarding the observance of foods—which, as it were a Jewish custom, he had already cast aside earlier when he taught that "it is not what enters into the mouth that defiles a man"—and because they were worried about food, while having with them the provider of all food.

Vers. 8. *Knowing this—and [not] taken?* First, he reproaches their concern for food, saying: "Why are you troubled because you did not take loaves from elsewhere?" Moreover, he calls them men of "little faith" again, because they did not believe that they would certainly be fed by him, but they were anxious on their own account.

Vers. 9. *Do you not yet—taken?* But Mark says that he rebuked them more severely, adding: "Do you have your heart still hardened? Having eyes, do you not see, and having ears, do you not hear?" He says: "Do you not see how many I feed in the wilderness? And do you not hear, regarding what I teach?" And why did he not rebuke them more at that time, when they said: "Whence should we have so many loaves in the wilderness?" Because it was not right to put them to shame before many, and at the same time he was waiting, so that with the miracle having been performed twice, the accusation might become more severe and effective.

Vers. 11. *How—of the Sadducees?* Behold, finally, he also reproaches them for the observance of foods.

Vers. 12. *Then—of the Sadducees.* You have seen the preceding rebuke; see also the fruit of it: for it aroused their mind, which had been asleep, and they understood. For it is necessary for a teacher not to be gentle everywhere, but at times to become harsh, and sometimes to give himself freely to his disciples for refreshment, and at other times to rebuke them for correction, and by such variety to provide for their salvation. ^C

CAP. XXXIII. Concerning the interrogation at Caesarea.

Vers. 13. *Now when he had come—of man?* Philip built this Caesarea in honor of Caesar. But there was also another Caesarea, that of Strato. And having led the disciples far from the Jews, he questioned them, so that without fear they might freely answer that which they were asked. And he does not ask about the Scribes and Pharisees, for they were manifestly heaping insults upon him; but about the common crowd, which was free from envy and malice. ^D For Luke also says: "And it happened that while he was praying alone, the disciples were with him; and he asked them, saying: 'Whom do the crowds say that I am?'" But Mark says that he asked them on the way.

^A For it is likely that when he came into the parts of Caesarea, he was praying as he walked.

He says the "Son of Man," that is, the man appearing to them. He asked, not as if ignorant, but in a dispensatory way, in order that Peter might say what had been revealed to him, and that the opinions of all the others concerning him might be rejected as erroneous. For he knew that God and Father had revealed to Peter concerning him, having opened his mind.

Observe how he did not ask at the beginning of his preaching, but after performing many and great signs, after teaching about many and great things, and after providing sufficient proofs of his own divinity and equality with the Father.

^B Vers. 14. *At illi.* V. 15. *Whom do you say that I am?* You, he says, who are with me always, and have much experience of my power, which shines forth both in deed and in word. Having therefore said to them, "But whom do you say that I am?" he signified that the crowds speak incorrectly.

Vers. 16. *Responding — [the] living [God].* Again, Peter, fervent everywhere, leaps forward and takes the lead. And he said "of the living [God]," because it is written of him: "I am the living God," and: "I live, saith the Lord," and many such things, for the sake of the opposite distinction from dead idols.

Vers. 17. *And — heavens.* Yet even before, after the storm had settled, the disciples confessed him to be the Son of God, saying: "Truly you are the Son of God," and they were not called blessed. And certain others believed him to exist as God, as we have said before; but he did not call any of them blessed. ^C What is to be said, then? That all who confessed him to be the Son of God, or believed him to exist as God, did not suppose him to be these things by nature and properly, but by adoption and according to the excellence of virtue, just as they call all the saints sons of God. But Peter understood this one to be truly Christ, and by nature and properly the Son of God. Therefore also, Christ, wishing to demonstrate to the disciples that he alone knew rightly and confessed without error, calls him blessed, as having attained to a divine revelation concerning him. "For flesh," he says, "and blood," that is to say, man, did not instruct you in this confession concerning me, but my Father, as one worthy of such a revelation. And [the word] *Bar* is Hebrew, and signifies "son." For Peter was the son of a certain Jona. ^D Having thus confirmed the dogma of Peter, and having shown him to be taught by God, see of what gifts he deems him worthy.

Vers. 18. *And I — my Church.* You are Peter, as one who is to be the rock of faith after the denial, or as one already firm in his mind. Indeed

he said this to rouse his spirit toward the art of shepherding. ^A

*Vers. 18. And against it. They shall not lord it over the Church.* He calls the blasphemies uttered by the Gentiles and the heretics the "gates of Hades," as they lead to eternal punishment; or else he refers to the persecutions they inflict, as they lead to the death of the flesh. Then he also bestows another honor.

*Vers. 19. And — of heaven.* Once Peter had confessed him to be the true Son of God, he now reveals to him the dignity of his own divinity, saying: "I will build my Church upon you, and I will give you the keys of the kingdom of heaven," that is to say, the power of admitting into it; for it is the task of the key-bearer to admit. ^B And yet, this gift was also granted to the other apostles; but it was given to him first because he was the first to confess that Christ is the true Son of God. Therefore, after the Savior’s ascension into heaven, he taught before all others for a long time, and brought many to the faith.

*Vers. 19. And — in heaven.* This also is proper to this key-bearing office. By "binding," he means not forgiving; and by "loosing," he means forgiving. He promises, therefore: "Whatever sin you do not forgive on earth, shall not be forgiven in heaven by God; and whatever you do forgive here, shall be forgiven there as well."

But Mark and Luke, for the sake of brevity, gave an abridgment of Peter's answer; ^C for this reason, they kept silent about his beatitude and that other honor, knowing also that he was abundantly honored. Matthew, however, for the sake of accuracy, wrote down all these things, at the same time honoring the chief of the apostles.

*Vers. 20. Then — Christ.* But Mark said: "And he warned them that they should tell no man about him"; and Luke said: "And he strictly charged them to tell this to no one." Hence it is clear that here in Matthew the word is used for "charged," and in Mark, "he warned" stands for "he charged with authority"; and similarly for its participle in Luke. So that they might tell no one that he himself is Christ, that is, the Son of God by nature, just as Peter had confessed. ^D For it was indeed necessary that this be revealed by the Father himself, and be confirmed by the Son himself before his death, and be known

^A to the disciples alone, as those more perfect than the crowds, and as the common teachers of the habitable world. He did not wish the crowds to know this now, until he had risen from the dead, lest, having learned now that he is by nature the Son of God and by nature God, they should later see him being ignominiously insulted and suffering terrible things and being bitterly slain, and thus be scandalized and fall back into their former unbelief, and become difficult to recall from it.

For if even the disciples, who were more perfect than the crowds, were scandalized, not only by seeing these things, but even by the discourses held concerning them, what would the imperfect crowds not have suffered when seeing such things, and being ignorant of the mystery of his passion, ^B which was difficult for the disciples themselves to accept? For even they, when the Holy Spirit had come upon them after the Savior’s Ascension to heaven, then at last, filled with divine grace and having cast aside human reasonings, understood all the mysteries and became firmer than adamant. But until that time, all the things in Christ that pertained to his humanity kept scandalizing them.

For this reason, therefore, as has been said, he did not then wish it to be known to the crowds that he is by nature the Son of God and by nature God, and he gave strict orders to his disciples concerning this. But when all the things that could cause scandal had been completed and finished, and he was about to proclaim him as God by nature—the sun being darkened, the veil of the temple being rent, the earth quaking, the rocks splitting, and the bodies of the sleeping saints being raised, ^C and he himself gloriously rising from the dead—then indeed the power of his divinity shone forth clearly, and the proof was irrefutable. And the all-holy Spirit was also about to impart understanding not only to the disciples, but to all who believe. Then, indeed, at that time he finally willed that the mystery both of his divinity and of his passion be made public, so that the preaching might proceed without any occasion for scandal.

*From that time—to rise.* From that time, that is, when the disciples had firmly learned that he is the true Son of God. For from then on he began ^D to show beforehand, that is, to foretell to them what he was about to suffer, so that, knowing these things in advance, they might not be scandalized at the time of the passion, nor suspect that he was suffering on account of the weakness of his nature. For how could he be, he who even foreknows this, and foretells it, and even hastens to suffer?

*And—him.* Taking him aside, that is, receiving him privately. For having heard that he was about to die, he was greatly troubled, thinking this to be unworthy of his divinity. Therefore, as if already having gained boldness from the blessed

^A acquired, he rebuked him privately, that is to say, he censured him.

It is necessary to know that this word, "rebuked"—for which we mostly translate "He rebuked" or "He threatened"—sometimes signifies among the evangelists the imposing of silence or the obstructing of the mouth, as in the case of the demon who said he knew Christ, that He is the Holy One of God; for He "rebuked" him, it says, that is, He silenced him. Sometimes it indicates "checked" or "commanded," as in that passage, "He rebuked the winds and the sea," that is, He checked them. Sometimes, indeed, it denotes "confirmed," as when it is said, "He rebuked them," that is, He confirmed them so that they would tell no one about Him. Sometimes, however, it means "reproached," as is the case here, which is the subject of the present discussion. Sometimes also "rebuked" or "corrected," as in that passage, "He rebuked Peter," as we shall presently explain. There are also times when it signifies "forbade," as we shall find at the end of the fortieth chapter.

"Saying—this." As if offering counsel, he says this like a genuine friend. Now the phrase "God be propitious to you" he spoke according to custom; for it was the custom to say this to one who was speaking something absurd, such as, "May God be propitious to you," on account of such a statement. And the addition, "This shall not be to you," is as much as to say, "May this that you say not happen to you."

"But He—Satana." Mark says that, having turned and looked at his disciples, He rebuked or corrected Peter. For He wanted those also to hear the rebuke and to be disciplined, since they were suffering the same thing as Peter. ^B He calls him Satan as if he were imitating Satan in this, that he did not want Christ to be killed. For not even Satan wanted Him to be killed, so that the prophecies regarding His death might appear false, and so that the death of this flesh might not become the death of his own power: although, overcome by his own malice, he incited the Jews to the murder of the Savior.

It is also possible to speak in another way: that since "Satan" is interpreted as "adversary," and Peter, by hindering Christ from dying, was not following His will but was opposing it, the Savior says to him, "Go behind me, Satan," that is, "Follow me, adversary."

"You are an obstacle to me." You are now an impediment to me, opposing my will. Then He also states the cause for which he was opposing Him.

"Because—of men." This, He says, you suffer, because you are not thinking in a divine manner, but in a human manner. For ^C if you were pondering divine things, you would have deemed it unworthy of me not to

^A die for the world; but because you savor human things, you deem it rather unworthy of me that I should die.

Consider, I pray, him who a little while ago was proclaimed most blessed, now most sternly rebuked, both for the correction of his boldness, and so that you might learn that the Savior is no respecter of persons; for when he spoke rightly, He called him blessed; but when he spoke not rightly, He rebuked him. He spoke rightly in those things which he received by revelation from God; but he spoke not rightly in those things which he spoke of himself.

Vers. 24. *Then* — me. Mark and Luke say that ^B He spoke these things even to the crowds and, in short, to everyone. But He spoke these things, confirming not only that it is not unseemly for Him to die, but that no one can be His disciple unless he too dies for the sake of what is good. If anyone, He says, wishes to come after Me, that is, to follow Me as a disciple and imitator, let him deny himself, I mean, his own will, the love of pleasure, the love of life, or his own body, not sparing it when it is distressed and tortured, but exposing it to dangers; and let him take up his cross, that is, let him bear in mind his own death. For by the cross He signified death, because at that time the cross was the instrument of death; let him always expect his own execution, let him always be prepared for death, and let him die daily by his own choice.

We also interpreted this present passage in another way in the nineteenth chapter. Mark, indeed, how He said: *If anyone wishes*, whether man, or woman, or ruler, or subject; and, *if he wishes*; for He compels no one against their will. But lest you suppose that merely suffering evils is sufficient—for even robbers and plunderers and sorcerers and other wicked men suffer countless evils—He added: *And let him follow Me*, teaching that it is necessary not only to suffer such things, but also to follow Him, that is, to walk in the footsteps of His way of life.

*Whoever* — it. He spoke these things also in the nineteenth chapter, and you should seek the interpretation of them there. But Mark said: *For My sake and the Gospel's*, that is, for My sake and for the sake of ^C My teaching.

Vers. 26. *For what* — be forfeited? It is impossible for anyone to gain the whole world; but even if it were possible, there would be no profit. For all things of the world are mortal, but the soul is immortal; and the delight of the former is temporary, while the punishment of the latter is eternal. Then He increases the fear. For He is accustomed from this source to make ^D his hearers better.

Vers. 26. Aut — sua? If not even the whole world is equivalent to a rational soul, what will anyone give in exchange so that he might snatch it from eternal punishment? Certainly nothing. Having therefore abandoned all else, one must take care of this alone, the loss of which is most fatal, and for which, once lost, no exchange can be made. But in order that they may learn that neither will their sloth be without vengeance for the slothful, nor will their diligence be devoid of reward for the diligent, and that the former may be more terrified while the latter may receive greater consolation, he says:

Vers. 27. The Son — he has worked. He simultaneously demonstrated that he has the same glory with the Father. In the glory, he says, of his Father. But if he has the same glory, he is certainly of the same substance, power, and divinity: for of those whose glory is the same, all other things also are the same. ^B

Vers. 28. Amen — in his kingdom. After he said concerning himself that he is about to come in glory with the retinue and accompaniment of the angels, and knowing that the disciples were doubting this word, he confirms it, promising that not long afterwards some of them would see his glory; for he now called this the kingdom. But he signified the splendor of his transformation, which after a short time he was about to show to Peter, James, and John: for concerning these he said: There are some standing here. He called his kingdom, or his glory, that splendor with which he is later to descend, when he will render to each according to that which he has worked. But he said "coming," that is, "appearing."

CAP. XXXIV. Concerning the Transfiguration of Christ.

CAP. XVII. Vers. 1. And after — his. Luke however said: After eight [days], and yet he is not contradictory. For he indeed numbered also the very days, both that on which Jesus spoke the aforementioned things to the disciples, and that on which he took them; Matthew however, having omitted both, numbered only the ones in between. But why did he take only these three, not only here, but also frequently at other times, as we shall find as we proceed? Because they were more excellent than the other disciples: Peter indeed because he loved him greatly, on account of the fervor of his faith; John, however, because he was loved most by him, on account of the excellence of his virtues; ^C and James, because he was very burdensome to the Jews, ^D insomuch that Herod, by killing him, conferred a very great favor upon the Jews.

See further how Matthew did not hide those who were placed ahead of him. Moreover, John also does this in many places, by praising the preeminent merits of Peter—

and how much he himself differs from them. This is one reason. Another ^A reason is that he was lacking in envy, the choir of the apostles. Why, then, when Christ said, "There are some of those standing here," did He hide their names? That He might not grieve others; for they too would have been pained, if they thought they were deemed unworthy and overlooked.

And — apart. Luke says that He took them and went up into the mountain to pray.

And — light. He brings them up into a high mountain, that it might be invisible to all others. For this reason he added, "apart." For He did nothing for the sake of vainglory, but all things according to need. Furthermore, that we may learn that it is necessary to be raised up from the earth by humility, so that we may be deemed worthy of divine contemplation.

And was transfigured, but while the body remained in its own form; yet the divine splendor, being somewhat revealed, illumined His face, and changed the form of this ^B into a more divine one. And He was transfigured before them, so that while they were seeing how He was transfigured, they might not suspect that He was another, and that they might learn how He is able to do whatever He wills.

And His face shone as the sun, because so it appeared to them. For He Himself was above the sun; and that was divine and ineffable. His garments became white as light, since that splendor was diffused even into them.

If, therefore, someone has loved Jesus as Peter, and has been loved by Him as John, and has become grave toward His enemies as James, and becomes himself also a target of the demons, he will be led up by Him into a high mountain—that is, to a height of knowledge—and will contemplate His glory, as far as it is permitted to men, I mean those mysteries which to the many are hidden and invisible.

It is not untimely to say that His face ^C signifies the knowledge of His words, and His garments the phrasing of His words, in which the knowledge hidden within them is clothed, as if with garments, and he will see that such knowledge is radiant and enlightening to those who gaze steadily at it, but such garments of His are again white, having nothing dark or obscure.

And — talking with Him. ^D For many reasons He presented Moses and Elijah to Himself. Because for the reason that the crowds said that some were John the Baptist, others Elijah, others Jeremiah or one of the ancient prophets—He presented them alongside Him, as if they were servants, those who had shone most brightly in the Old Testament, so that the distinction between Himself and them might appear.

^A This, then, was one cause.

Another, again: Since they accused Him of transgressing the Law, saying, "This man is not from God, because He does not keep the Sabbath," and again accused Him of blasphemy and of claiming God’s glory for Himself, saying, "We are not stoning you for a good work, but for blasphemy, and because, being a man, you make yourself God"; He made Moses stand before Him to show that if He were a transgressor of the Law, the Lawgiver would by no means have stood by Him in the manner of a servant. And He made Elijah stand by, so that it might appear that if He were a blasphemer and usurping the glory of God—glory that did not belong to Him—he who had always vehemently loved and defended the glory of God would by no means have stood as a servant to one who was contrary to God. ^B

A third cause, also, is that the Lord of both death and life might be known. For Moses was dead, but Elijah was alive; and so that the disciples, seeing Him later dying, might understand that He suffered this voluntarily, and might consider that He who is the Lord of life and death would not die against His will.

Another cause may also be added: that He brought them for the sake of the disciples, so that they might be stirred to imitate them. For Moses was slow of speech, and Elijah was of a rougher disposition, and both were destitute; yet each spoke with great boldness before tyrants: Moses before Pharaoh, and Elijah before Ahab. And despite the perverse men who had been greatly benefited by them, they suffered innumerable perils, and even so did not cease to guide them always toward the good. And so that they might the more vehemently imitate Moses' clemency, Elijah's zeal for God, and both men's stewardship and endurance of labors—for a thousand times, as far as it depended on them, they would die for the pleasure of God and for the people entrusted to them, and by losing their souls, they found them. ^C

They were talking with Him, showing that both the Law given through Moses and the message that had been through the prophets concerning His death had harmoniously prefigured it along with Him—the former in the types of the sacrifices, the latter in various prophecies.

Luke says that they also appeared in glory, or splendor, so that we might learn that all who have lived according to God partake of divine splendor. What was it that they were talking to Him about? Luke again instructed us on this. He said that they were speaking of His departure which He was to fulfill at Jerusalem, calling the departure from this present life an "exodus" and passing over. ^D

^A Some manuscripts do not write "exodus," but "glory." For the cross is also called glory. While for all others it was a disgrace, being the penalty for great crimes, for Christ alone it became glory, as the reward of His great love for us. For what grateful soul, hearing that He who was worthy of all honor endured such dishonor for the salvation of men, would not glorify Him? There is also another reason according to which the cross is called His glory, which we shall mention ^B in its proper time. Meanwhile, Moses and Elias were speaking of His exodus, or His glory—that is, they were speaking of His exodus, or of His glory, or alternatively, of His cross, how He was about to be crucified.

It is worth inquiring how the disciples, after so many years, recognized Moses and Elias; for there were no portraits ^C among the Hebrews. We say, therefore, that in the books of some of the more ancient Hebrews, they had left behind descriptions of the appearance of famous men for their descendants, from the reading of which they might learn to recognize them. It is also likely that their appearances or features were remembered through oral traditions. Perhaps, too, they recognized them by divine revelation. ^D [Or otherwise: Moses and Elias appear around Christ, signifying that the mysteries of the law and of the prophetic ministry converge in Christ, and foreshadow the things pertaining to Him.]

*Vers. 4. Peter answering.* Because Peter loved the Teacher intensely, and did not wish Him to depart to Jerusalem, lest by going there He should suffer as He had foretold, he does not dare to prohibit Him openly, lest he be rebuked again. But having seen that the mountain offered great security, as it was unknown to those who were lying in wait, and at the same time seeing Moses and Elias, who were capable of defending Him—for the former had conquered many nations, and the latter had called down fire from heaven upon the captains of fifty—he advises Him, saying: "It is good for us to be here."

But knowing that he had spoken wrongly in deciding this from his own mind, he added: "If You will, let us make here three tabernacles: one for You, one for Moses, and one for Elias." What are you saying, O Peter? A little while ago you confessed that this was the natural Son of God; now, however, you number the Master with the servants, and hope that He might be saved by them? See how, before the passion, the disciples were still very imperfect. At the same time

Peter was experiencing a double agitation of mind: on the one hand, trembling for the Master, and on the other, troubled and confused by that supernatural sight; and he was speaking such things, not knowing what he was saying, as Luke said, which is to say, speaking inconsiderately. ^A Mark says, ^B "For he did not know what he should say," that is, he did not know what else it would be better to say or that he could say. Then he added the cause, saying that they were terrified. But Luke wrote that they were weighed down by sleep. They were indeed terrified, having seen a form more than human; but they were weighed down by sleep—I mean, by a state of stupor—that which proceeded from the radiance. For it was not night, but day; yet the excess of the radiance darkened their eyes and weighed down their mind, until, having been fully awakened—as Luke has said—or rather, having recovered from such a stupor and dizziness, they saw, as much as was possible, His glory. Peter, therefore, still having a confused mind because of this, was speaking inconsiderately and incongruously.

Three tabernacles could be understood as the three dispositions toward salvation, namely, of action, of contemplation, and of theology.

Ver. 5. *Adhuc - nube.* A cloud and a voice, so that they might be more certain that it was the voice of God; for they had learned that God rides upon a cloud. "Who places," he says, "the clouds as His ascent"; and Scripture frequently has many such things. Observe, however, how when He threatens, He displays a dark cloud around Himself, as upon Sinai; but now, wishing to show the Son, He has it luminous.

Ver. 5. *Dicens:—complacitum est.* The Father said these things from heaven also in the third chapter, when the Savior was baptized; but there it was because of the surrounding crowd, whereas here it is especially because of Peter—as if the voice of the Father were saying: "Why do you fear, O Peter, concerning Jesus? This is my Son; and not simply a Son, as those who are adopted by Me through virtue, ^D but the beloved, that is, the excelling, the only-begotten; and not only this, but in whom I am well pleased—that is, in whom I rest, in whom I am delighted, as in one like-minded and equal to Me. Do not, therefore, fear for Him. For whatever you may love, you do not love him as much as I do. For the force of love toward Him from Me is threefold: for I love Him as My Son, and as the beloved, and as one who gives Me rest and is pleasing to Me."

^A Finally then, if you do not trust in His power, trust at least in Mine; for no one abandons one so beloved without an irrational cause. "Hear Him." Obey Him, believe Him, whatever He may say or do. And if He should will to be crucified, let no one stand against it. For you do not know the mystery of His dispensation; but He, whatever He says and does, says and does according to My will. Therefore, hear Him, leaving behind the Mosaic law and the prophetic initiations. For Christ is the fulfillment of the law and the prophets; and henceforth all those things have been brought to completion, extending only up to this point.

^B "And—vehemently." And yet, even before, at the Jordan, a voice such as this occurred, and after this again, when they even said that it was thunder, and no one suffered anything of the sort. How is it, then, that these men now fell upon their face? Because the height was great, and the wilderness deep, and the silence profound, and the transfiguration was full of horror, and an unblemished light shone forth, and finally, with the cloud having been drawn around from above, and the voice having crashed down upon them, they were naturally overturned and terrified. It is also possible to say that the "fall upon their face" implies they worshipped.

"Do not be afraid." He took pity on their weakness, and quickly dissolves their fear.

^C "Lifting up—only." That they might be assured that the voice was concerning Him, He alone is now seen by them.

"And—arise." For the greater the things that were said about Him, the more difficult they seemed to be accepted. Therefore, He commands them to conceal this miraculous vision, because they themselves were not likely to be believed, and the Jews would have been more embittered.

"And—first?" Having learned more accurately about His divinity, both from the confession of Peter, and from the transfiguration, and from the voice from above, they asked: "Since You are the Christ, why do the Scribes say that Elijah must come before Christ? How, then, did he not come before You?" This, then, is what the disciples asked.

^D It is necessary, moreover, to know that the Scriptures speak of two comings of Christ: the one that has occurred, and the one that is to come. Concerning both of these, Paul also taught, saying regarding the former: "The saving grace of God has appeared," and regarding the latter: "Looking for the blessed hope and appearing of the great God and our Saviour Jesus Christ."

And of the first, John was made the precursor, but of the second Elias shall be the precursor, of whom the prophet Malachias speaks: "I will send you Elias the Thesbite, who shall restore the heart of the father to the son," that is, he who shall turn ^A the hearts of the Jews who shall be then to the apostles, so that they may obey their doctrines and believe in Christ. For the Jews were the fathers of the Apostles. But the Scribes, confounding the two advents of Christ into one, and drawing the latter into the former, taught the people only of the latter. And for this reason they did not receive Christ, saying that Elias must come first, and then Christ. But now Christ clearly teaches concerning both. Attend, therefore.

Vers. 11. *Jesus autem* — V. 12. *Cognoverant eum.* Elias indeed the first, that is, the Thesbite, has not yet come; but he comes at the time of my second advent, and he shall restore everyone who believes in him, that is, he shall turn the heart of the father to the son, as the prophet Malachias says. But I say to you that the second Elias, that is to say, the Baptist, has already come at this my first advent, as the Scriptures say. And the Scribes did not know that this man also ^B is Elias, as a precursor; but they did not know him, as they understood the Scriptures wrongly.

Vers. 12. *Sed* — *voluerunt.* Herod's party, clearly; for they did many things against him, casting him into prison, then beheading him, and ordering his head to be brought in a charger.

Vers. 12. *— ab eis.* So also, not known, namely that he is Christ: and not known because of their evil disposition. But how, when the present Hebrews did not believe in Christ, will those who shall be then believe in Elias? Because they will recognize him, and know that Malachias predicted concerning him. At the same time also, the so long time which will intervene in between, and such great power of his preaching, will soften the hardness of their heart.

Vers. 13. *Tunc* — *eis.* For he had predicted to them even in the twentieth chapter, that he himself is the Elias who is said to be about to come.

CHAPTER XXXV. De lunatico.

Vers. 14. *Et* — V. 15. *Affligitur.* Concerning the lunatic, it has indeed ^D been predicted before in a more natural way in the fourth chapter; but it shall be said even now more perfectly, that certain demons, withdrawing, would observe a certain time of the moon against certain men, and then would make an assault upon them, so that while the moon appeared to be the cause of the evil, its creator might be exposed to calumny.

^A Frequently — water. Therefore, if the power of God had not also restrained the demon at that time, it would have long since destroyed him. Mark, however, says that the demon in him was mute and deaf; not as being of such nature, but because it had bound the voice and hearing of the one possessed by the demon.

*And — to cure.* They were unable, because of the unbelief of the one who brought him. For even though he brought him, he did not yet believe [(52)] without wavering that they could put the demon to flight. This is evident both from Christ saying, “O faithless generation,” and again from the one who brought him saying, “If you can do anything, help us,” and from Christ’s questioning, “If you can believe,” and from his own response, “I believe, Lord; help my unbelief.” Mark recorded these things more fully.

*Responding — distorted.* He rebukes them more generally, because many of the Jews did not believe in like manner, even though they had seen ten thousand such miracles performed not only by him, but also by the disciples. “Distorted” means crooked, not understanding what is straight.

*How long — you?* He is indignant, and seeks death, [(55)] because of their being incurable through their unbelief.

*Bring — here.* Lest he himself also appear weak, he casts out the demon. But he commands the possessed man to be brought, so that his power might become manifest to those who thought even him to be powerless. ^B

*And — Jesus.* He commanded. Mark and Luke say that he rebuked the unclean spirit. For he commanded both: the possessed man to be self-controlled, and the demon to flee. For his word here carries the same meaning as “he commanded.”

*And — that.* These things are clear. But whoever neither speaks nor hears the divine words is possessed by a mute and deaf demon. And the demon casts this person sometimes into the fire of anger and desire, and sometimes into the water of the agitation of other passions.

*Then — your.* Mark, however, says that when he had entered into the house, they asked him. They ask him, fearing lest they had lost the power they had received against unclean spirits. But Christ, before the multitude, attributed the cause to the unbelief of the one who brought him; but in private he blames the unbelief of the disciples. For they, too, before they attempted it, lacked true belief that they could ^C cure the...

^A one who was suffering, even though they had cured many others; therefore, even after the attempt, they could not. Most excellently, then, in the presence of many, he rebuked the unbelief of the many, but in private he rebuked the lack of confidence of his own. For it was not fitting that he should put to shame the common teachers of the world in the presence of many.

Vers. 20. *Amen — [it] will pass.* By faith he means here not faith in his being God, but faith for the performing of signs. For he says: If you have faith so sharp, and strong, and fervent as a mustard seed—for such is the quality of that—believing ^B without any trepidation that you shall perform signs, you will have such great power that you will even shift the mountains themselves, if you wish. But to have such faith, while it seems easy to some, is nevertheless truly very lofty. For it is born from boldness towards God; and such boldness, in turn, comes from being well-pleasing [to Him]. And it is a great struggle, through being well-pleasing, to acquire such boldness towards God, so that one believes firmly that He will give everything that is asked. "Ask," he says, "and it shall be given to you."

And if the apostles did not openly move mountains, do not be surprised; for it was not because they could not, but because they did not wish to, since no such need or utility presented itself to them. For after them, other saints, far inferior to the apostles, when an urgent need arose, did make mountains move, according to the Lord's pronouncement. A "mountain" might also refer to the devil, on account of the exaltation of his pride, whom the saints easily move from his seat when they wish. ^C

Vers. 20. *And — to you.* Not only shall you move mountains, he says, but nothing else shall be impossible for you.

Vers. 21. *This — fasting.* This kind of all demons does not depart in any other way except by prayer and fasting, not only of the one who heals, but also of the one who suffers—and indeed, even more so of the one who suffers. For prayer is very terrible to the demon; and fasting strengthens and makes this prayer very powerful, not allowing satiety to relax the tension of the body, nor the vapors that ascend from it ^D to trouble the brain and confuse the mind; and consequently, with the body firm and the mind operating without distraction, the prayer ascends more vehement than fire and more terrible than anything else; therefore it is necessary that these should always be joined together.

Vers. 22. *And while they were staying — Vers. 23. vehemently.* He frequently predicts to his disciples concerning his killing, so that, having been practiced by the frequency of the reminder, they might easily bear it when it happens; and, to say it in one word, because of the reason which we have transmitted in the thirty-third chapter.

^A See, therefore, how, even though Peter had been rebuked there, and the Father had commanded them to listen to Him, and the resurrection had been promised after three days, they still could not bear it, but were distressed—and not just in any way, but vehemently.

This happened because they were ignorant of the power of what was being said, as Mark and Luke related. For the one said that they were ignorant of the saying and were afraid to question Him, and the other said: *And it was hidden from them, that they might not perceive it.* For by divine dispensation the knowledge of the saying was hidden from them, as they were still imperfect and unable to attain to this supernatural mystery. ^B But if they were ignorant of it, how were they distressed so vehemently? They were not entirely ignorant, but they did understand regarding His death, since they had heard of it very often, and at this they were distressed vehemently; but they were ignorant regarding the resurrection, about which they had also heard very often, and yet they could not understand what it was. For Mark says among other things that they were debating among themselves what it means to rise from the dead. For they suspected that this, too, was some kind of parable. Indeed, after the resurrection He opened their mind to understand the Scriptures concerning all things.

CHAP. XXXVI. Concerning those who demand the didrachma.

^C *And when they were come...* The firstborn of the Hebrews each year paid a didrachma to God in thanksgiving, because He had formerly destroyed the firstborn of the Egyptians. Since, therefore, Christ was also a firstborn, those who collected these things were hesitant to approach Him, honoring Him because of His miracles; but they approach Peter, as the leader of the disciples, and they do not demand it, but ask with gentleness. A didrachma is a type of coin.

*And when he was come into the house... of strangers?* Before Peter could speak about the didrachma, Jesus anticipated him, demonstrating that He had no need to learn from another, knowing not only what was said, but also what was thought. By an example, He shows that, being the natural Son of God, He does not owe a didrachma to the Father. For kings do not receive tribute or census from their own natural sons, but from strangers. The same thing is signified by what we translate as *tribute* and *census*; the former is among the Greeks, the latter among the Romans. ^D

*He saith: Then...* The *therefore* [ἆρα] takes the place of *then*; *the children*, meaning *are free* from giving tribute or census.

Verse 27. *But*—that is, having first demonstrated that He Himself ought not to pay on account of His divinity, He subsequently commands that it be given on account of His humanity, ^A so that they might not be scandalized, as if He were despising God by not paying the didrachma to God Himself. But He gives the payment from the sea, showing from this, too, that, being God of all, He rules even over the sea, which, subserving His will, sends the fish to bring the payment for its Lord; and not for Himself alone, but also for the first of His disciples; for Peter, too, was a firstborn. He had indeed previously demonstrated this in various ways—both when He commanded it in its fury, and when He walked upon it as if upon dry land. And now again He shows this in another way, signifying its subjection from many points of view. And the stater is a type of coin, worth two didrachmas, that is, containing four drachmas.

See, however, how now He did not wish to be an occasion of scandal to the Jews; yet elsewhere He disregarded the scandal of the Pharisees, when He was disputing about foods. For He teaches that sometimes one ought to be careful of scandal, but sometimes to disregard it, and to do both this and that with discernment. ^B For, generally speaking, in those matters which are said or done according to the commandment of God, one ought to disregard the scandal; but in those matters which are according to our own will, it is proper to treat the scandal, as the great Basil has distinguished.

CAP. XXXVII. On those saying, Who is the greatest?

CAP. XVIII, Vers. 1. *In*—of heaven? The disciples were at that time experiencing something human. For, having observed that Peter was preferred—and indeed James also was a firstborn, and others, but He said nothing of the kind concerning them—they were grieved; and yet they were ashamed to confess their passion, but ask the Teacher indefinitely who might be the greatest among them. Nor did this alone stir up this passion, but many other things also. For He had previously pronounced him blessed, and had promised great things to him; and elsewhere, seeing his other boldness, they were provoked. Mark says that they disputed among themselves who was the greatest, ^C and Luke agrees with this. For before those who were collecting the didrachmas approached Peter (they had been reasoning simply about it on the journey; but when they had come to Capernaum, where those who were collecting the didrachmas also approached Peter, and they saw him again being honored), they were the more irritated, and only then did they ask. ^D

^A They seem, however, to be asking about what they already knew. But this is not the case. For indeed, since they saw that he was honored on earth above the others, they knew from the things they saw that Peter would be preferred; but they wanted to know if he would be equally preferred in heaven. However, they were pained for a time because of these things: but later, when they were perfected, they yielded the first honors to one another.

Verse 2. And — of them.

Verse 3. And — of heaven.

Verse 4. Whoever — of heaven.

Verse 5. And — receives.

Look, then, how much He loves such a one. "He," He says, "who receives this one receives Me." Mark added, "And whoever receives Me, does not receive Me, but Him who sent Me."

The sense of all the sayings is such: that "Whoever receives one who has become like a child, that person indeed receives Me, and through Me, the One who sent Me." For the Father claims for Himself the honor that is offered to me; and I, [the honor] to the one who has become like a child. ^D

What, then, is more blessed than such a reception, through which one receives the blessed Trinity? For if one receives the Son and the Father, surely also the Holy Spirit (for the divine Trinity is inseparable). It was not yet the time, however, to teach about the Holy Spirit.

^A *to write*—that is, to argue, or to dispute. ^B *To urge from the mouth* signifies to demand extemporaneous and unconsidered responses to captious questions (and therefore we translate it, to interrogate by word of mouth).

— Vers. 53, 54. *Concerning... him. In many problems lying in wait for him.* Then the cause of such a device, or attempt, is added.

— *Seeking... him.* For they thought that they could, by a sudden and unforeseen attack, trip him up entirely; but he most wisely dissolved everything and answered with ease.

—

Chapter XLIV. Concerning the Leaven of the Pharisees.

*Wherein is hypocrisy.* Because they were asking even then in hypocrisy, ostensibly seeking to learn, but secretly lying in wait, he completely fortifies his disciples, that they should beware of their hypocrisy, lest they fall into it unawares. Concerning this leaven, he also gave instructions to them in the thirty-second chapter of the Gospel according to Matthew.

*Myriads*—I suppose he calls the multitude of the people. For we are accustomed to call the many "ten thousand."

*Nihil cognoscetur (Nothing shall be known).* He said these things also regarding their hypocrisy, teaching that it shall be refuted on the day of the universal judgment. And because all things—deeds, words, and thoughts—will be discerned then, hypocrisy is now superfluous and useless.

*Because... tecta (of the house tops).* The discourse was indeed directed to the disciples, but it was also said, and indeed even more so, concerning those [the Pharisees]: that whatever they might think within themselves, or even communicate among themselves in secret, all things will then be made public by God, who knows all. For he called the publication "light and house tops." *Because*, that is, *for this reason*, because nothing shall be hidden. ^C He handled these matters also in the nineteenth chapter of Matthew, although according to a different understanding.

*Dico... timete (I say... fear not).* O, the immensity of humility and love! He calls his servants "friends," knowing that they love him with all their heart, and with all their soul, and with all their mind.

As for what he says: "Do not fear those who kill the body," and the rest, he said this also in the aforementioned nineteenth chapter of the Gospel according to Matthew; seek the explanation of these things there. For at various opportunities and times he frequently admonished the apostles about the same things, wishing for these to be fixed more tenaciously in their souls. ^D

the explanation. But there the discourse was about passion, whereas here it is about every kind of harm. Observe now that he calls the one who lacks hands "maimed." ^A

Vers. 9: *And — fire.* This has been spoken of also in that chapter, and it would be superfluous to repeat it. Truly, therefore, nothing is so harmful as the company of the wicked. And if, regarding our own members, we frequently prune away some of them when they remain incurable and corrupt the others, much more ought one to do this regarding kinsmen, friends, and servants, when they offend us, that is, when they are an impediment to us in the righteous life. For it is better to be saved without them than to perish with them. Having therefore admonished them to flee the wicked, he commands them to honor the good. For he says: ^B

*See — of these.* Of those who seem indeed small to men because of their lowliness, but who are great to God because of their virtue. If one ought not to despise even one of these, it is evident that one should despise neither two, nor indeed more. Then he also makes them venerable in another way.

*I say — who is in heaven.* From this it is clear that righteous men have angels as guardians. For David says: *The angel of the Lord shall encamp round about them that fear him, and shall deliver them.* ^C And those whom the angels guard, having such boldness before God as to see God in heaven at all times—these indeed ought not to be despised, even if not for their virtue, at least for the sake of their guardians. But "the face of my Father" means, instead of "my Father." *They see ^D him, however, not as he is in essence, but as it is possible for them to do. For, he says, no one has seen God at any time, not only the material creature, but even the immaterial.*

Then he also sets forth another more reasonable cause for why one ought not to despise them.

*11. — that which was lost.* For I have come, he says, into the world, that is, I became incarnate, in order to save those who were previously lost. And if I have taken such care of them, how will you despise them? Afterward, he also speaks a parable, demonstrating the greatness of his affection.

CHAPTER XXXVIII. Concerning the hundred sheep.

*What — which had gone astray?* He signifies himself as man, since he became man; but the hundred sheep signify the entire rational creation, both angels and men: sheep, indeed, because of their submission and because they are fed by him; a hundred, because of the perfection of the orders of this rational creation: for there are so many.

^A For he is accustomed to posit the number one hundred as a sign of perfection, just as in the case of the earth, which produced fruit a hundredfold, as was said beforehand in the twenty-fourth chapter.

The straying sheep is the order of men which has been cast out from the fold of God and has followed the deceiving demons. ^B Observe, according to some, that the mountains are heaven, because of the height, upon which he has left behind the other orders; but according to others, they are the earth, because the wild demons love to dwell therein, just as wild beasts do in the mountains, and because it does not produce gentle and sweet fruit—which might delight our gentle Master—but rather wild and bitter fruit, which is sweet to the bitter Satan; to these mountains he went, seeking that which was straying. If, then, a man does not overlook a straying irrational sheep, even though he possesses many that are not straying, much more does God not overlook the rational sheep, whose mercy is to human mercy as the whole sea is to a single drop of water.

Verse 13. *And... they have strayed.* ^C For we do not rejoice so much over those things which we possess securely as we do over that which has been found after being lost. For since we always have those former things, we do not feel such joy from them; but when we have lost that one, and, having been deeply grieved as if we had sustained a loss, we then find it, we rejoice greatly, as if we had gained it.

Verse 14. *So... of these.* So, as the parable taught. He calls himself the Father of the disciples now, not only as their instructor, but also as their creator. ^D For it is necessary to know that sometimes he calls his own Father the Father of the disciples, and at other times himself. *Before your Father*, that is, in your Father. For this expression also is a property of the language. But why did he not provide a sign by which we might recognize such little ones? So that, being ignorant of who is worthy, we might not despise anyone, but might care for all.

Verse 15. *If... alone.* Since he spoke with a vehement discourse against those who are a cause of scandal or an obstacle, and terrified them from every side, he finally passes over to those also who suffer the scandal, and he commands them not to despise those who have caused the scandal. He calls "brother" one of the same race and faith. And since he who has caused the scandal would not easily come to an admission or an expiation, being detained by blushing and confusion, he leads the one who has suffered the scandal to him. *Go*, he says, *and reprove him*, that is, suggest what was a cause of scandal; teach him that he acted unjustly; yet in fraternal and corrective fashion, and not in a hostile or censorious way; and in order that the reproof might be acceptable, he exhorts that it be between those two alone, the one who caused the scandal and the one who suffered it.

^A

Vers. 15. *Si — tuum.* If he obeys you as you correct him, and repents, and condemns himself, you have made a great gain; namely, your brother himself, your own member. For you had previously lost him through the scandal, inasmuch as he was torn away from your brotherly fellowship, which is a great loss to those who are truly brothers.

Vers. 16. *Si — verbum.* Because you were not able to cure him alone, take with you not many others, lest he, thinking that he is being made a public spectacle, may become harder, but rather one or two helpers, so that if he persists without softening, there may also be witnesses to your gentleness and his hardness; and that according to the decision of the ancient Law, in the mouth—that is, through the mouth—of two or three witnesses, it may stand, that is, every word may be confirmed; meaning that you have done what lay in your power and have omitted nothing, for you first went to him alone, and then subsequently took others along.

Vers. 17. *Quod si — Ecclesia.* By "the Church" he now means the leaders of the Church of the faithful. Report to them the things concerning him; perhaps they will persuade him, for he will stand in awe of their authority.

Vers. 17. *Porro si — publicanus.* Let him henceforth be to you as one denied communion, as one incurable. He associated the publicans with the Gentiles, that is, the infidels, because of their love of money, their avarice, their lack of sympathy, and their injustice. ^B

Let us, who are subject to such passions, listen. Observe, moreover, what great care He commanded us to show for the correction of those who have scandalized us; yet we, for our part, do not even deign to heal those who have been scandalized by us. What then? Shall this be the only punishment for those who are incurable? Not at all, but hear also what follows.

Vers. 18. *Amen — cœlo.* Having lastly commanded him to tell it to the Church, that is, to the leaders of the Church, he now directs his speech to them, saying: "Whatever you bind on earth," etc. He said this also to Peter in the thirty-third chapter; seek the explanation there.

The sense of the discourse is now this: Whatever you bind on earth, or decree by your judgment, this God will ratify in heaven: whether you cut off from the Church those who are incurable, or whether you later receive them back when they repent. He threatened these things, however, not so that they might come to pass, but in order that each person, being terrified both by the amputation from the Church and by the sentence of God, might be reconciled and liberated and might escape it. For precisely for this reason did He establish a first, a second, and a third tribunal, and only then adjudged him to be cast out: so that if he did not listen to the first, he might obey the second; and if he despised even this, he might fear at least the third; and if he should scorn even this, he might then fear the casting off, which is bitter, and later the sentence from above, which happens to be more fearful than this, and so be altogether corrected. ^C

Vers. 19. *Rursum — in cœlis est.* O, what—

care He takes for love, repeating the discourse concerning it in many places of the Gospel! For having now threatened great things to those who cause scandal, and to those who are not corrected by the zeal of those who have been scandalized, He again promises great things to those who love, gathering Christians into love, at one time by threat, at another by promise. He says, therefore, that if two of you—living, that is, in love—should agree to ask God for any matter, they shall be heard; and if two, then much more, a greater number. How then does it happen that two people who are in love, and are asking God in agreement for something, are often not heard? It is because they are not like the apostles. For He did not say simply, "If two shall agree," but, "If two of you," that is, virtuous in the same way as you [are]. ^A Well then, either they do not bring to the prayer those things which they are able, or they ask for something useless, or they pray against one who has caused them offense, or they ask on behalf of an unworthy person, or in any case some other reason is present, causing the failure; whereas those who live a virtuous life, and live in love, and ask in agreement, immediately attain their desire, for He who promised cannot lie. Truly, even one who is virtuous, if he should ask in this way, will be heard, yet not as much as two who are in accord. But since He said, *It shall be done for them by my Father*, He teaches subsequently that not only the Father gives, but He also; therefore He says:

Vers. 20. *Ubi eorum.* "In my name," that is, because of me, ^B because of my commandments, and not for any other reason. Where, therefore, they are so gathered, there am I in the midst of them, binding and guarding them, and fulfilling their petitions. He did not say, "I will be," but, "I am" immediately. But God is said to be among these, and not to be there among those, not as if circumscribed by place—for He cannot be circumscribed by place—but because His power loves to dwell among those who are worthy.

Vers. 21. *Tunc — ei?* When the Lord had taught concerning love and the forgetting of injuries, Peter, most eager for learning, asks again, not knowing that one must always forgive those who sin. ^C *Num usque septies?* He asks about this as if by way of an addition, thinking that he appears to be of a most magnanimous and patient spirit. What then does Christ [do]?

Vers. 22. *Lit — septies.* "Seventy times seven," says Chrysostom, here does not signify a number, [but indicates a person who is virtuous and prays in this manner.] ^D

^A but what is boundless, continuous, and eternal. For just as "ten thousand times" signifies "often" among the Greeks, so too does "seven times" among the Hebrews, and "seventy times" even more so; and further still, that which is composed of both, I mean "seventy times seven." Since, therefore, we sin against God in measureless ways, He has commanded us to forgive those who sin against us in measureless ways—but only to those who are ever repentant. For He commanded that the one who does not repent, after a third admonition, should be cast aside as a Gentile and a publican. For how could anyone remit a debt for one who does not seek remission?

CAP. XXXIX. Concerning him who owed ten thousand talents.

^B *Vers. 23. Therefore — his.* Therefore, why? Because it is necessary to forgive always the one who is always repenting. He calls Himself the kingdom of heaven now, as the heavenly King, as we have often said. To "take account" means to set in motion the reckoning among His servants, who are mankind. He frames this parable, wishing to show that the one who does not forgive the one who sins against him deprives himself of the mercy from God.

*Vers. 24. And when he began — of talents.* One servant, clearly. What is for us the pound of gold, that is for the Hebrews the talent. For it was a weight of money of the highest value, exceeding all other weights.

*Vers. 25. And since he could not — be made payment.* That the debt might be paid in full. Yet He did not command this out of cruelty, but out of compassion, so that, terrified by such a sentence, he might supplicate ^C and obtain remission. For had He not brought forth such a sentence for this purpose, He would not have released the debt to the one who supplicated. And why did He not release it before the sentence? Because, having been forgiven so easily, he would not have been going to recognize the greatness of the grace. For this reason, therefore, He placed him in great necessity, so that he might have cause to remember later from what condemnation he had been released, and that he might himself become compassionate toward his own debtor, having been instructed in his own calamities.

*Vers. 26. Prostrating — to him.* See ^D the height of philanthropy! For the one asked only for a respite; but the other released the debt to him, having given more than he asked.

† Behold the power of repentance and the philanthropy of the Lord. For repentance caused the servant to fall away from wickedness; for one standing firmly in wickedness is not to be forgiven; but the philanthropy of God forgave the debt entirely; and yet the servant was not seeking a complete remission, but a respite. Learn, therefore, that God gives even more than we ask. So great is the philanthropy of God.

^A Such is His philanthropy that even that which seemed harsh—the command to sell him—He did not say out of harshness, but in order to strike the servant with fear and persuade him to look toward supplication and entreaty.

"Went out—you owe." You have seen the Master’s philanthropy; look now at the servant’s inhumanity. For having gone out immediately, he showed his own savagery, not even letting any time pass.

"Having seized—what was owed." He was not shamed by the form of the supplication by which he himself had been saved, nor did he remember his own calamity by the similarity of it; rather, he remained more cruel than any wild beast. And yet, the supplication was not for equal things; for the one was entreating for talents, the other for denarii. The one for ten thousand, the other for a hundred. The one was entreating the Master, the other his fellow servant. And the Master had forgiven him his entire debt, ^B so great a sum; yet he did not grant even a delay to his fellow servant.

"Having seen—what was happening." For lack of compassion is not only hateful to God, but it is not pleasing even to gentle men.

"Then—I had mercy." O the immense gentleness! He reasons from a position of equality with one who is unworthy of any word, and patiently convicts the self-condemned man; and he shows that he himself overturned the prior grace for himself, and brought the subsequent punishment upon himself. And when he was unable to pay the debt, He did not name him wicked, but rather had mercy on him; but when he became uncompassionate toward his fellow servant, then He both named him wicked and punished him. Let us who are uncompassionate listen and tremble, and let us know that we altogether condemn ourselves, overturning the mercy of God which was previously manifested toward us, and drawing upon ourselves eternal punishment.

"And—all that was owed him." That is to say, continuously; for he will never, from that point on, pay it back. But do not search curiously into the rest of the parable, which was taken up for the sake of persuasiveness; learn only this clearly from it: that our sins against God are ten thousand times more numerous than the sins which our brothers commit against us. For each of us is a debtor to God for ten thousand talents, that is, liable for a great and heavy debt; for we owe Him many and heavy punishments for many and great sins. But each of those who have sinned against us is a debtor to us for a hundred denarii, that is, for a small and trivial debt when compared to the ten thousand talents. And since we, who owe such great things ^D to God, if we appear unmerciful toward those who owe us small things, we overturn even those things which have already

we had sent up ^A to Him, and then after that we would have been required to pay the penalties for all of them without any compassion. For look at what follows.

Vers. 35. *Sic—illorum.* On account of this statement He composed the whole parable, confirming it with an example so that it might be more readily accepted. In the beginning of the parable, He indeed posited Himself as King and Legislator; but after its conclusion He attributed the authority of punishment to the Father, so that He might not seem boastful Himself, and at the same time showing that the authority of both is one. "From your hearts," that is, from the heart, and not only from the mouth.

*And—Jordan.* He came into the regions of Judea, because the time of His Passion was nigh.

*And—there.* Again, as we have often said, He passes from doctrine to miracles, sometimes healing souls, at other times bodies, and never neglecting anything.

CAP. XIX. Concerning those who asked if it is lawful to put away one's wife.

*And—cause?* Again, having seen His miracles and His power, they became savage; and because they could not find fault with His deeds, they approach Him, tempting Him in words to see if they might be able to ensnare Him, even though they had often done this before, and had been marvelously silenced everywhere. But envy is truly shameless and bold. They ask, therefore, if it is lawful for a man to put away his wife for every cause. ^B And observe with me their craftiness: for because He had already taught regarding this question in the fifth chapter, saying: *Whoever shall put away his wife, except for the cause of fornication, makes her to commit adultery* (Matt. v, 32), etc., they thought that He had forgotten that teaching. Therefore, they do not ask, "Why did You teach this?" but as if He had not yet taught about it, they ask with their characteristic malice, so that if He said it is lawful, they would oppose Him saying: "And how is it that you previously taught that it is not lawful?" But if He said it is not lawful, they would oppose Him with the Law. ^C But inquire in the aforementioned fifth chapter for the explanation of "Whoever shall put away his wife, except for the cause of fornication, makes her to commit adultery," and there you will easily learn both the law and the cause for which it was ordained. What then did Christ do, who perfectly knew their craftiness and deceits?

*But He—them?* That is, the people. This statement, however, is written in the book of Genesis. But do you admire the gentleness of the Lord, how, knowing that they were tempting Him, He did not say, "Why do you tempt Me?" which He said to others elsewhere ^D.

^A nor was He embittered, as He sometimes does. For He does not always rebuke, so that He may show His own longsuffering, and that He may teach His disciples to bear insults with patience; nor is He always longsuffering, lest the wicked should think that they escape His notice, and so that He may check wickedness. And behold His wisdom. For having been asked if it is lawful, He did not immediately say that it is not lawful, lest He should give these men an opportunity for contention and tumult, but He establishes this in another way, most persuasively, from the very creation that took place in the beginning. What, then, does He say? "Have you not read that He who made them from the beginning made them male and female?" That is to say, one male and one female, so that the one might have the one. For if He had wished that the male should leave this one, and again take another, He would surely have fashioned more females from the beginning; but since He did not fashion more, it remains that He willed the husband not to put away his wife.

Vers. 5. *And - one.* ^B Having shown from the creation that it is not lawful to put away, He shows this also from the command of God. But it is necessary to know that in the book of Genesis the present saying appears to be that of Adam himself, prophesying about his wife; but Christ now teaches that this is the command of God, and not a prophecy of Adam, as it seems. [Yet nothing prevents the same saying from being both a prophecy of Adam, inspired by God, and again a command of God, spoken through Adam. For example, "And Adam said," being inspired by God, and again, "And God said," having spoken through Adam.] He says, therefore, that the Creator also said: "For this reason," namely, because the wife was fashioned from the side of her husband (for this also is written before the aforementioned command): "A man shall leave his father and his mother, and so forth; and the two shall be joined into one flesh," that is, one body, because of the bond of union, or because of the joining relationship. Since, therefore, He commanded these to be one body, it is not lawful to put away.

Vers. 6. *Therefore — one flesh.* ^C Having recited the divine command to the tempters, He interprets ^D now that after the union the two spouses become one body. Then He brings in His own opinion as well. He says:

*What — let him separate.* Behold, He concluded that "it is not lawful," calmly and persuasively, as we have said, showing that divorce is against nature and against the law: against nature, indeed, because one flesh is divided; but against the law, because, when God has commanded them to be one, they are torn apart.

Vers. 7. *They say — her?* "What," that is to say, why or for what...

reason? They call ^A the "certificate of divorce" the document of separation, as we have already taught in the fifth chapter.

*He says — it has been done thus.* He turns the cause back upon their own head, which he is accustomed to do often. For, he says, "on account of the hardness of your hearts," he permitted this, because of the various reasons of those who hated their wives and would not be reconciled with them. For he legislated that they might cast them off, so that they might not be murdered. But why a certificate of divorce was given, we have clearly explained in the aforementioned fifth chapter. *But from the beginning,* he says, *it has not been done thus;* for if God had wished this from the beginning, he would by no means have fashioned one male and one female; nor would he have commanded the two to be into one flesh.

*But I say — he commits adultery.* Whether one marries a woman not divorced by another, or one who has been divorced, he commits adultery. Mark says that these things were spoken to the disciples. For they were spoken first to the Pharisees, then also to the disciples in the house privately. These things have also been spoken of in the fifth chapter, and seek the explanation there. But he ordered one to cast out only her who has committed fornication, that is, adultery, because of the confusion of offspring and because of the uncertainty regarding the one to be born, as if any other reason might be cured, but this one alone does not admit of cure.

[The discourse might also be understood as referring to a virgin.]

*They say — to marry.* Now they have understood the weight of the commandment, inasmuch as the matter had been thoroughly examined. Wherefore they showed it to be very burdensome, to bear with a bitter and evil woman, and not to be able to cast off one who is more savage than a beast. Therefore they also say: If such is the cause of a man with his wife, [that is,] if the condition of the marriage is such that it is not to be dissolved except for the sake of adultery alone, ^B it does not profit a man to marry. For how could he endure the other vices of an impudent woman?

The statement is also interpreted in another way, that even if thus, as you have commanded, the condition of a man with his wife is [that is, if there is one single cause, which is the medium separating a man and his wife, I say, namely, adultery], it does not profit to enter into marriage.

^A Ver. 11. *All men cannot receive this saying.* Not all receive this saying concerning not marrying; not all bear it. For celibacy is a great thing, and cannot be borne by everyone.

Ver. 11. *But they to whom it is given.* Only those to whom this gift is given by God receive and bear this saying; and it is given to those who have asked. *Ask,* he says, *and it shall be given to you*; asking, I say, not simply, but fervently and perseveringly, and, to speak once for all, as is fitting. It is therefore signified that virginity is a gift of God, given to those who ask as is fitting.

Ver. 12. *For there are—of heaven.* Because the discourse has fallen upon celibacy, he now teaches concerning the unmarried; and he enumerates three kinds of eunuchs, of which the first sustains no reproach; the second, however, is blamed; but the third is praiseworthy, namely, those who have made themselves eunuchs to obtain the kingdom of heaven, not cutting off the generative parts with a razor of iron, but cutting off the frenzy of concupiscence with the razor of self-control, and by the love of virginity letting the love of sexual intercourse wither away. For those whose nature a human hand has transformed, and steel has marred, are not so much to be praised for keeping their virginity as they are to be blamed for their lust, as the unchastity ^B of the passions has overcome even the help that comes from the iron.

† Gregory the Theologian: Some are by nature inclined toward the good; but when I say nature, I do not reject the will, but I posit both: the inclination toward that which is honorable, and the nature which leads to the good work. But in some, the affections are cut off by teachers; others cut them off themselves, as those who have not attained to teachers teach themselves what is fitting, both cutting off the root of vices and exterminating the members of wickedness.

Ver. 12. *He that is able—let him receive it.* Finally, when he had demonstrated which celibates are worthy of praise, and had thus praised such celibacy, and had secretly called his hearers to virginity—yet knowing that this is a great thing and chosen by few—he leaves the matter to the free choice of men. For he who can, he says, contain this, let him contain it.

Ver. 13. *Then—them.* Luke said "infants," who were offered in the faith of their parents. The disciples, however, kept rebuking those who brought them, as Mark wrote, that is to say, they were forbidding them. ^C It is likely that they were also rebuking the children themselves. For they were forbidding both these and those, honoring the teacher.

^A But Jesus — of the heavens. Mark said that he also became indignant at those who were forbidding them; he receives the children, thereby showing that he receives those who are guileless, and teaching that it is fitting to trample down the pride that proceeds from high-standing, and to receive even those who are held in contempt. However, he did not say that the kingdom of heaven belongs to these, but to "such as these," that is, to those who imitate their simplicity, concerning whom it has been spoken of more broadly in the thirty-seventh chapter.

And from there. Mark stated that he even embraced them, and laying his hands upon them, he blessed them. He did this, fulfilling the request of those who had brought them. For it is said that children were brought to him, that he might lay his hands upon them and pray. At the same time, he showed again that he embraces and makes familiar to himself him who is free from guile, and he places his hands upon him—that is to say, his protective power—and he blesses and sanctifies him.

CHAP. XLI. Concerning the rich man who questioned Jesus.

And — eternal. Luke called this man a ruler, that is to say, of the Jews. This young man was not deceitful or insincere, as some say. For if he were, Jesus, looking upon him, would not have loved him, as Mark states. But in other respects he was indeed good, and he desired eternal life; however, the thorn of avarice had ruined the fertile field of his soul.

The — God. No one, neither corporeal nor incorporeal, is good in the strict sense, except God alone. This is because in God there is goodness by nature, and for this reason it is most immutable; but in all others, both visible and invisible, it is a matter of choice, and for this reason it is mutable. Since, therefore, this man supposed Christ to be merely a man, and called him "good," not as God, but as a man, one of the teachers among the Hebrews, for this reason, in accordance with his supposition, he also discourses with him as a man, saying, "Why do you call me good, since I am a man according to your supposition? For as a man, I am not good; but as God, I am most truly so. For God alone is strictly good." By saying this, he did not deprive humans of goodness, but taught about that which is goodness in the strict sense; at the same time, he also pushed aside flattery and instructed us not to assent to praises.

[By nature the only good one is God; by disposition of mind, the only good one is he who imitates God.]

What? He did not say "what?" as if he were testing him, but because he thought that there were others beyond those of the Law which lead to such a life.

[Commentary on Luke - Chapter XV]

But He said: "One thing ^A thou lackest." He looked upon him as being gentle; and He loved him as one who vehemently craved salvation, although he was fettered by the tyranny of avarice. What then is it that he lacks? To follow Him. And hear this.

— “He said, Follow me.” Since the things he possessed—that is to say, wealth—were an impediment to his following, He commands him to sell these and give to the poor. He says, therefore, “If thou wilt be perfect.” For they are imperfect who perform only the legal precepts, since even these were imperfect because of the weakness of the Jews. “And thou shalt have treasure,” He said, consoling his greed and promising that he would store up treasure again; and not only this, but something better, because it is in heaven. By “treasure in heaven” He means the reward of good works laid up there for those who are worthy of it. And the “Come, follow me” is equivalent to saying: “Walk in the footsteps of My life, follow My commandments; for this is what thou lackest, having performed the legal requirements.”

— “Having heard... many possessions.” In proportion to the many things he had, he was the more enslaved to them. For the addition of wealth makes an addition of avarice. Vast possessions, therefore, became the cause of his sorrow and his unbelief.

— “He who... of the heavens.” If a rich man is saved with difficulty, a covetous man is not saved in any way; for if he who does not give what is his own is condemned, much more is he who even plunders the property of others. ^B

— “Again... to enter.” Having said the matter was difficult, He then calls it impossible, and not simply impossible, but even more impossible than what is impossible. For it is impossible for a camel, the animal, to pass through the eye of a needle, but that other thing is more impossible than this. The statement is made by way of hyperbole for the terror of the avaricious.

Some, however, say that the “camel” is a very thick ship’s rope. By saying these things, Christ does not disparage wealth, but being enslaved to wealth. And the example is most excellent. For just as the eye of a needle does not contain the camel, because of its own excessive narrowness and because of the great bulk of the other; so also the way that leads to life does not contain the rich man, because of its own narrowness and because of his swelling. It is necessary, therefore, to cast away all swelling, according to the Apostle, and to become thinned ^C through voluntary poverty.

— “But when they heard... be saved?” They were struck with amazement, that is, they were troubled. Yet not on their own account—for they were poor—but on account of the rich. For they had begun to take on the bowels of teachers, and to grieve exceedingly for the destruction of men, saying, “Who then of the rich can be saved?” ^D

^A Looking upon them with a gentle glance, ^B He consoled their trembling minds, then said that with rich men this—that is, to be saved—is impossible. For, bound firmly with the chains of avarice, they are unable by themselves alone to be liberated from such tyranny. But God is not only able to save them, but is able to do everything else. He will save them, if—bringing the zeal on their part, and pouring out their wealth upon the poor, and quenching the fire of the desire for money—they call upon Him also as Helper and Champion of their freedom.

This whole discourse therefore taught that it is impossible for a covetous man to be saved, unless, bringing the zeal on his part, as has been said, he also has God as a helper toward the deliverance from such a most grievous passion. Some say that if all things are possible to God, then it is also possible for God to do evil. To whom we say that to do evil is not of power, but of impotence. Therefore David also called sins weaknesses or infirmities, saying, “Their infirmities were multiplied” (Ps. xv, 4). And Paul also says, “When we were yet infirm” (Rom. v, 6), that is, sinners. Furthermore, in another way, according to Gregory the Theologian, the beginning of evil is to neglect the good: but how could He neglect the good, who is Goodness itself?

^C Vers. 27. *Then... for us?* What “all things,” O blessed Peter? The reed, the net, the boat, the art of fishing? Yes, he says, what I had, and as much as I had. For my will was complete. Seeing therefore that the Savior had said to the youth, “If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven,” Peter feared for himself and for the disciples, as though they had done less, because they had not sold what they had, nor given to the poor; therefore he also says, “Behold, we have not sold, nor given to the poor, but have simply left all that we had, and have followed thee; what therefore shall be for us as a reward?”

Vers. 28. *Jesus however... Israel.* By regeneration He now means the resurrection from the dead, as a second life. What then? Will the apostles sit then and judge? By no means. For Christ alone will sit, and He alone will judge. But by the twelve seats He hints at the fruition or rest and the preeminence of the twelve disciples, and the sharing of His kingdom. But by “judging,” He says, He means condemning. He says therefore: You shall enjoy then or you shall find rest, and you shall have preeminence and you shall reign with me, ^D condemning the Israelites: not that they themselves are to be judges, but just as in the twenty-third chapter He said that the Ninevites and the queen of the South would condemn that generation, so also now He says they will condemn the twelve tribes of Israel. For He does not say the nations, nor the world, but only the Israelites, his own kinsmen, his own relatives. For they shall condemn them not as

^A judges, and since they are those who shall judge, the faith of these men shall condemn them. For seeing that they were reared with the same customs and laws—both they and the others—these believed, but those refused to believe.

What then? Shall Judas also have a seat and condemn? By no means. For the promise was made to the twelve disciples, not that Judas, because of this, was in any way inferior to the rest, for he deprived himself of this through the depravity of his soul. For there is a law of God promulgated to the Jews by Jeremiah, and it says: If that nation turns from their own iniquities, I shall repent of the evils which I thought to do to them. Then, If they do evil before me, so that they do not listen to my voice, I shall repent of the ^B good things which I spoke to do to them. What then does this law say? If I threatened that I would bring evil, and you repent, you loosen my decree; and if I promised you good things, and you act slothfully, you loosen my promise. You are the cause, becoming unworthy of this. For we understand this change of purpose—that we are entirely the cause—if we repent before God.

It must be known that those who were later numbered among the choir of the twelve disciples, as those who were about to assume the same faith and ministry, are reckoned with the disciples.

And [he] shall inherit. For you, the twelve, it shall come to pass, just as I said, and for all others who believe, it shall be this and that. Matthew indeed said, for the sake of my name, instead of for me. Mark however added, that even of the Gospel, that is, for the sake of the preaching. Luke, however, says, that for the sake of the kingdom of God, that is, for the sake of the kingdom of God, so that one might attain to it. ^C Just as when He said, Whoever loses his soul for my sake, shall find it, to this he said, that we might not destroy ourselves, but that we might prefer even our own soul for the sake of faith in Him, so also he now says: whoever has left the wife, [he says this not] that we simply divide marriages, but that we prefer even the wife herself and the Gospel and the kingdom of God over [them]. This is also true as regards all other kinship and relationship.

Mark and Luke, explaining these things more clearly, say that the hundredfold reward has been bestowed in this time, that is, in the present; but eternal life in the coming one, that is, the future. Therefore, [He said] ^D a hundredfold, instead of, manifold. Thus also Luke said. But how does one receive this manifold reward in the present age? How? Just as the apostles received [index: entries preserved]

apostles and martyrs and all the other just ones. ^A See, for he says, that they had the homes of all the faithful open to them, and they acquired as brothers and sisters all the holy men and all the holy women; as fathers, all who loved and cared for and felt compassion for them—for these are the marks of a father; as mothers, all who were similar in their disposition; as wives, all who served and ministered to and cared for them—for these are indeed the works of a wife; and as children, all the disciples. Moreover, they held all the fields of the faithful in their power. And what is most marvelous of all, they possessed all these things amidst persecutions, just as Mark added ^B—that is to say, suffering persecution from the enemies of the faith. It might also be a repayment many times over, along with the grace of healings, or of foreseeing the future, or something of that kind.

Vers. 30. *Many... first.* Many who appear first in the present life will be last in the life to come, and conversely, those who appear last here will be first there. This is said generally of everyone, so that neither those who are preferred in this present life should be exalted, nor those who are despised here should despond; but the discourse is directed especially toward the Pharisees and those like them, ^C who claimed the first places with all their might. And since not all believe at the same time, but some earlier and others later, he puts forward a parable to console those who come later and to infuse alacrity into their souls—a parable which it is necessary to set forth in its entirety first, as its exposition demands, and then to say together what seems appropriate regarding it. For even though it is somewhat long, it is naturally easy to grasp.

CHAP. XLII. Concerning the laborers hired for wages

Cap. XX. Vers. 1. *For the kingdom of heaven is like to an householder…* ^D Of this entire parable, only the crucial parts should be interpreted, as Chrysostom advises, and the rest should not be curiously scrutinized, as we have already stated in the twenty-fourth chapter. For the kingdom of heaven is understood here as Christ himself, just as we have frequently said in the parables; his vineyard is his evangelical commandments; the laborers of such a vineyard are men who operate such commandments; the time of work is the present life; and the early morning, the third hour, the sixth, the ninth, and the eleventh are the varied ages of men at which they come to the faith and, having become upright, please God. For the early morning, or the first hour, is the age of those who have been called from their childhood to the…

faith, while the third hour is the age of the young; the sixth, of those in the prime of life; the ninth, of the elderly; the eleventh, of those who are decrepit and have but a short remnant of their life remaining.

Christ went out into the world, both by Himself and through the apostles and those who followed them, to hire laborers into His vineyard, which brings forth the fruit of virtue and gladdens the householder, the Lord of the world. Fittingly did He say "to hire," for the reward is laid up for the workers of the commandments, namely, the salvation of each. We understand this to mean the denarius. The parable rebukes those who complain, and silences them, not because there will be envy in the kingdom of heaven; for here, even those who are righteous lay down their souls for the sake of others, and seeing them saved, they rejoice all the more there. But such murmuring, and the silencing of it, is meant to signify only the kindness of God toward those who come late, so that they may be confident that there is no harm in having come last, if they work thereafter.

And we too, when we deem someone worthy of great honor, and then wish to make this preeminence known, are accustomed to say that certain people murmured because of such great honor. This we say, not to condemn them, but to incite them to give thanks.

Why, then, did He not call everyone to the vineyard at once? Because He did not find them all at once. For it is impossible for them to come at the same time, according to what we have said, nor at the same age. He finds each one at the time when he is about to obey; as Paul says, "When it pleased Him who set me apart from my mother's womb," then He was pleased, when this one was about to obey. The parable, therefore, teaches those who are approaching in extreme old age not to despair, but to understand that it is possible to be saved even through brief zeal and diligence. For this is the only aim of the parable, and one should not busy oneself with the rest. For all the other things were put together for the sake of the aim, so that it might be persuasive, and it is not safe to inquire into them further, as Chrysostom has handed down in chapter (7) *On the Parables*.

[The "burden and heat of the day" is the burden of temptations and the fire of untamed pleasures and wild passions, which they bore—that is, endured—without yielding to them.]

COMMENTARY ON LUKE — CHAPTER XVII

^A...as He destroyed those who were in the times of Noah and Lot, living in luxury and without anxiety—the former with the flood, the latter with fire and brimstone suddenly sent down from heaven—so also an unexpected destruction will overtake those living in luxury and without anxiety at the time of the second coming. Now *theion* (which we call sulphur) is excellent fuel for fire.

^B Verse 31. *In that day... let him not go down to take them away.* He who has been lifted up from earthly conversation and has become sublime in his life, whose passions have been left behind in the world—which he used for the operation of sin—let him not go down to take them away, but let him remain in his high state and await the Lord coming down.

^C Verse 31. *And let him who is in the field... let him not turn back.* That is, those who are in an anchoretic, or secluded, or separated life. He commands these things because of the great deception of the Antichrist’s false prophets that will be frequent then, and the intense error of the Antichrist himself.

Verse 32. *Remember Lot's wife.* That is, what happened to her. For when God had signaled to Lot to flee completely from Sodom, on account of the divinely-sent conflagration which was about to overwhelm them, and had commanded him to walk without looking behind, his wife looked behind her and became a pillar of salt: a pillar, indeed, in example of those who turn from the way of salvation back to their former habits; of salt, on account of the bitterness arising from sin.

Verse 33. *Whoever shall seek to save his life.* Whoever shall seek to deliver his soul from the dangers brought upon him by the Antichrist for the sake of religion, shall deliver it to the perdition of the coming punishment, as one who has betrayed the faith.

Verse 33. *And whoever shall lose it.* Whoever shall be deprived of it through the death of martyrdom, this person will give it life—that is, will save it in the life to come.

Verse 34. *I tell you...* In that night; which? That which will be at the time of His second coming. Regarding those in the field and those grinding, it has been clearly stated in the fifty-eighth chapter according to Matthew, and seek there the explanation of the saying: *Then two will be in the field.*

Verse 37. *And they answering said: Where, Lord?* Where are they taken?

Verse 37. *At... eagles.* That is, to meet me, for my retinue and escort. For he called the righteous eagles, as being sublime in their virtues and royal; but the body, Himself, as one who gathers such eagles. That which is here written as "body," Matthew wrote as "cadaver"—that is, those in the secluded places.

^A Ver. 15. *"If"*—that is, "but." For the word *that* stands here for *but*. He says, "If your eye is envious, but I am good, saving both you and him." Do not be disturbed by this, as if equal rewards are provided for those who have worked the evangelical commandments from their first age until the end, and for those who have pleased Him in their final old age. For the parable only taught that they are saved equally, not that they are also glorified equally. For salvation is not to perish, but glory is to obtain the prizes, which are varied, given in proportion to those who are saved.

Ver. 16. *"So"—"the last."* He did not conclude this from the parable, for it is irrelevant; since there the last [(10)] are equal to the first, but here the last are the first. But this is another discourse, teaching that just as that happens—that those who have worked from their first age receive an equal reward to those who have pleased Him in their final old age—so, therefore, this also happens, that the last appear as first, and the first as last. These could be Christians and Jews, or some of the faithful who were negligent in the beginning but later gave serious exertion, and some who were diligent in the beginning but later negligent; for such transitions occur not only in faith, but also in life.

^B *Ver. 16.* *"Many"—"elect."* Many, indeed, are those called to the faith, but few are those who please Him.

^C *Ver. 17-19.* *"Crucified."* Being already on His way to the Passion, He again foretells to the disciples what is to happen to Him, by frequently predicting these things, He cuts off the intensity of their sorrow. He discourses with them privately about these things because it was not right for the many to learn them, so that they might not be scandalized. For if the disciples were troubled hearing these things, the crowds would be much more so.

Why, then, was it not said about these things to the crowds? It was said, indeed, but not so clearly. "For so," He says, "will the Son of Man be in the heart of the earth for three days and three nights." And elsewhere He spoke such things to them obscurely, as we shall find as we proceed. But since they did not understand these things, why did He say them to them at all? So that when they afterward recognized them, they might know that He foreknew what He was about to suffer, and willingly came to the suffering.

^D But even to the disciples He did not speak about these things in detail from the beginning, but first indeed more obscurely, then more manifesty. But now, since they had finally been exercised by the expectation of the Passion, He adds other things more particularly, that they will deliver [cont.]

^A Him to the nations, that is to say, to the soldiers of the Romans, under the procurator Pilate who was governing in Jerusalem, and that they will mock Him, and scourge Him, and crucify Him.

And He shall rise again. Having spoken of the sorrowful things, He mentions also something that brings consolation, so that when they see those things, they may expect this also. Luke says that Christ said to them that all things which were written by the prophets concerning the Son of man would be finished, and that they understood nothing of these things. For the prophets had predicted in detail concerning all the things He was to suffer, and if the discourse were not going to be drawn out ^B to a great length, I would have set forth all the prophecies concerning these things. But the disciples at that time understood nothing of these things—namely, the things that were written by the prophets. But as Luke himself also wrote, this word was hidden from them, that is, it was unknown, I mean, "And on the third day He shall rise again," and they did not know what was being said about Him, as we also said at the end of the thirty-fifth chapter.

Chrysostom adds another cause of such ignorance, ^C because they had heard of and seen others who were raised from the dead by someone else; but they had neither heard of nor seen one who had raised Himself from the dead. Furthermore, as to the fact that Christ was to be killed, when they looked to His human actions, they believed this and were grieved; but when they brought to mind His divine acts, they remained incredulous, and did not understand what was being said about Him, that is, they did not accept such accounts concerning Him, thinking these also to be some kind of parable.

CAP. XLIII. Concerning the sons of Zebedee.

Then ^D your. In the forty-first chapter, when the Savior said to the disciples, "When the Son of man shall sit on the throne of His glory, you also shall sit on twelve thrones," having heard this, the sons of Zebedee, James and John, supposed that the throne of glory referred to the throne of the kingdom in Jerusalem. And since, just a little before, He had again said, "Behold, we are going up to Jerusalem," and what follows, they did not understand these things as referring to the afflictions, as we have indicated above, but hoped that His kingdom was now imminent. For they were also hearing the prophets call Christ the King of Israel. Therefore, they were immediately seized with a love of precedence, for they knew that they were honored above the others, but they stood in awe of Peter. Thus, in the first place, as Mark says, they alone approach Him, that is, they come forward saying, "Master, we wish that whatever we ask, You would do for us." But He said to them, "What do you want Me to do for you?" And they said to Him, "Grant to us"

that one might sit at Your right hand and one at Your left in Your glory." But, not realizing that they had met with a refusal because they were asking for unworthy things, they took their mother with them for intercession. ^A Christ questions first them, then their mother, in a human manner, and at the same time, so that their answer might become in a way a confession of their passion.

*Vers. 22. But Jesus answered and said, "You do not know what you ask."* He answers them thereafter, as they had put forward their mother for the request on their behalf, and says: "You do not know what you ask." For to sit at the right or at the left in My kingdom is a great thing and beyond the dignity not only of men, but even of the heavenly powers. For My kingdom is not of this world, as you think. But because they supposed that that time was one not only of kingdom, but also of rest, He corrects this point as well, demonstrating that this present time is rather one of affliction and slaughter. ^B For He says:

*Vers. 22. "Are you able to drink the cup... and be baptized with the baptism that I am baptized with?"* He calls the cup the cup of death, and the baptism that which is through blood. For He names the slaughter both a cup and a baptism: a cup, as being willingly received for the sake of men; a baptism, as being a cleansing of them. But by saying, "that I drink," and "with which I am baptized," He hinted that whoever does not share in His passion will not share in His kingdom either.

*Vers. 22. They say to Him, "We are able."* They promise everything, desiring to obtain their request. But Chrysostom says that since they did not understand even the cup and the baptism, they pledged themselves out of mere readiness of spirit. ^C What then does Christ do?

*Vers. 23. "You will... be baptized."* He prophesied to them that they too would be slaughtered and would be counted worthy of a martyr's death. And indeed, as for James, everyone knows that he was killed by Herod the tetrarch; but as for John, there is a question among many. For they say that, since the prophecy of Christ is infallible, and he has not yet undergone a martyr's death, he has not yet died, but still lives, and is to be slaughtered along with Enoch and Elijah at the time of the end of the age. But Chrysostom teaches clearly that he did die and was killed; for in interpreting his Gospel, he says of him in the second homily: "By the Gospel he encompassed ^D the whole world, but in body he occupied central Asia—I mean, of course, Ephesus—while in soul he departed to that place which is fitting for the saints." And in the first, he says that he also drank Christ's cup and was baptized with His baptism.

And the crowds said: "This is Jesus the prophet"; for in that [place] these things were also recorded and explained.

And when—that. Knowing that it would be destroyed on account of excessive wickedness, He weeps over it in a human manner because of His excessive goodness, showing from this, too, what kind of bowels of compassion He had toward the ungrateful Jews.

Saying—your. The discourse is elliptical; for "You would not have perished" is missing. For those who weep are accustomed to have their speech cut short by the intensity of their suffering. But what He says is of this sort: "If you had known, even you, in this day of yours," that is, in this time of yours in which I am sojourning; for this is yours, because primarily for your sake I became man and sojourned; "if you had known the things [that make] for your peace," that is, the things that reconcile you to God, which are faith in me, His Son, and the acceptance of my proclamation, "you would not have perished." The [particle] *kaige* is placed superfluously, [as is] the idiom of Hebrew composition.

—your. These things were hidden from the eyes of your soul, that is, overlooked.

For—you. These [words] are to be read as if from a new beginning. For the [word] "for" is here prophetic and narrative. By "days," therefore, He refers to those of the siege; and by its "enemies," the Romans, who later acted cruelly toward it.

—your. And your children in you, [they will dash to the] ground, clearly.

And not—stone. A composition of stones, that is, a building.

Because—your. Because you did not know the time of your care. For the time of my sojourning was the time of your care and salvation.

And entering—of robbers. Matthew wrote more broadly about these things at the end of the forty-fifth chapter; go and seek the explanation there.

And was teaching—hearing. Being taught.

CHAPTER LXIX. Concerning the chief priests and scribes who questioned the Lord.

And it came to pass—this? It has been spoken of regarding these things in the forty-eighth chapter of [the Gospel] according to Matthew.

Answering—to be. These things were likewise explained in that chapter.

And—[them]. Likewise also these. And read the explanation there.

CHAPTER LXX. Concerning the vineyard.

Began—many. This parable is the fiftieth chapter of [the Gospel] according to Matthew. And seek—

^A Then, therefore, they were indignant, or took it ill. For indeed, when Christ favored them over the others, they did not take it ill, since they stood in awe of him; but when they sought the primacy by their own initiative, they were indignant, especially upon learning that they were not granted it; for from the Master’s answer, they understood what they had sought.

Jesus, however, said. Since the two, separated from the others, had approached him and were talking while standing there, he calls the others also, and first he calms them, as they were troubled, by means of the fellowship that existed between himself and them. Then he says:

Ye know — among you. Having perceived that the two asked for the primacy for this reason, that they might have rule over the others, he rebukes such an intention as ungodly (Gentile). For the rulers of the Gentiles, he says, and those who are great among them, exercise dominion and power over others. Not so, however, shall it be among you who are mine. Then he teaches how one ought to acquire the primacy, and listen to what he says.

But — slave. Just as he called the same ones rulers and great above, so now he calls the same one great and first. He said all these things, however, unto subjection, as being useful for each individual. He says, therefore: To exercise power over others is for the Gentiles; but I enact a law for you to acquire primacy by ministering to others and serving them. For the one who does this, I declare this one to be great and first, and this one shall have the primacy with me. ^B Then he also puts himself forward as an example, who not only ministers to all, but even dies for all.

Even as — of many. Let there be, he says, this one as a minister and slave of others, in the way that I did not come into the world so that some might minister to me. For even though the mother-in-law of Peter, and Martha the sister of Lazarus, and other women ministered to him, yet it was not as if he desired their ministrations. I did not come, therefore, he says, that I might be ministered to by any, but rather that I myself might minister to others, caring for and healing some in their souls, others in their bodies, and others in both souls and bodies; and what is greater than ministry and service, that I might give my soul as a ransom for many, who had become slaves to the devil. ^C But by "many" he now means "all." For the Scripture often says "many" for "all." For he gave his soul for all and redeemed all, even if many, by their own choice, remained in slavery. ^D

^A Vers. 23. It will be — of the nations. Matthew says that there will be then a great tribulation, such as has not been from the beginning of the world until now, and will not be. ^B Therefore, from the interpretation laid down there, these things also will be understood. — Vers. 26. And the powers of the heavens shall be shaken. He says these things regarding his second coming. Seek likewise in Matthew the explanation of the saying: "And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven," and of the following passage; and you will find it also concerning these. — And then — and a great one. Again, read there in order the explanations, which are necessary up to: "From the fig tree learn the parable."

^B — When these things begin to happen — of God. Again, you must read the remaining explanation there up to: "Amen I say to you, this generation shall not pass, until all these things be done"; for in that place they were mentioned and explained, as was fitting. — Amen — shall pass away. There, too, these things were found. — Attend — to happen. In the fifty-eighth chapter of the Gospel according to Matthew, seek the explanation of that which is said: "Watch ye therefore, because you know not at what hour your Lord will come"; ^C for in it these things have also received mention and resolution. It should be noted that not only drunkenness, but also the cares of life submerge the soul and plunge the mind.

And — of man. To stand before Christ with the angels. — teaching. For the benefit of those gathering there. — But the nights — of Olives. Because of the freedom from distraction and because it was suitable for prayer; and no less also for a more mystical instruction of the disciples; for it is clear that he used to go out there with them and spend the night. — And all — him. If that people did such things, ^D much more does it behoove us, who are a people still closer to him, to rise early to him in the temple to hear him, as he teaches through the Divine Scriptures, and not only to hear, but also to obey.

CAP. LXXVI. Concerning the Pasch.

Appropinquavit — Pasch. The festival of the Pasch was also called the feast of the Unleavened Bread, because at the Pasch they ate the flesh of the lamb together with unleavened bread. ...

to be more celebrated, and to have been mentioned by Mark in the thirty-first chapter of his Gospel—he who was called Bartimaeus; and by Luke in the sixty-fourth chapter of his own Gospel; while the other was passed over in silence by these, as his servant, just as was said before concerning the two demoniacs in the twelfth chapter. And they confirm this reasoning from the fact that they spoke the same things, heard the same things, and followed in like manner. But I, having considered the matter more attentively, say that the one mentioned by Mark is one person, and again that the one mentioned by Luke is another, different from the one ^B of Mark. For indeed, the one of Mark cast aside his garment through excessive haste, and received healing without touch; but the one who is with Luke obtained healing rather as Christ was entering Jericho, and not as he was going out. Chrysostom especially confirms this opinion for me, saying nothing at all about them as being others.

CAP. XLV. Concerning the ass and the colt.

but they passed over the ass in silence, as only following. Christ was therefore carried upon the colt, at once, as has been said, prefiguring what was to come, and at the same time, since it happened that some who were weaker stood in need of beasts of burden, He set a standard in this also, ^A showing that His disciple ought not to use a horse or a mule, but an ass, and everywhere to be content with mere necessity.

Vers. 4, 5. *And the son of an ass.* What is this? That the disciples were sent to bring the ass and the colt. He calls the prophet now Zechariah. Such a prophecy is therefore fulfilled. And the fulfillment of this has become a prophecy of another matter again, I mean of the faith of the Gentiles, as we have said. ^B *Daughter of Sion*, is Sion itself, just as *Son of man* is the man himself. For this is an idiom of the Hebrew dialect. And Sion is Jerusalem; but the King of Sion is Christ Himself, this being both as God, and as having sprung from the royal root of David; and further, as her benefactor. *He comes to her meek*, having neither satellites, nor spear-bearers, nor lictors, but showing great gentleness and kindness. And having sat upon an ass and a colt, not separately and individually, nor as in a pair; but [understand] the ass and the colt, the colt [itself]. ^C An ass, indeed, in nature; but a colt in age. Do you, therefore, ask the Jew, what king came to Jerusalem riding upon an ass and a colt? For he would not be able to name anyone besides Christ.

[And otherwise, the daughter of Sion is Jerusalem, because it is situated by the mountain which is called Sion. And Jerusalem itself is also called Sion, having shared in that name from the mountain situated above it, so that it is a metaphorical appellation.]

Vers. 6, 7. *Going... the colt.* But Mark recounts in detail what they did. For he says that they went, ^D and found the colt tied at the door outside in the street, and they loose it. And some of those who stood there said to them, "What are you doing, loosing the colt?" And they said to them, as Jesus had commanded; and they let them go. These things, then, are from Mark, calling the "door" that of the house of the masters of the colt; and the *amphodon* is the thoroughfare.

Consider also that all things act as a prefiguration. For just as the ass and the colt were tied with ropes outside, in the thoroughfare, so also the ancient people, those from the Jews, next page begins: καὶ ὁ νέος, ὁ ἐξ ἐθνῶν, δέδενται ταῖς ἁμαρτίαις, έξω Εt τῆς Ἐκκλησίας, ἐπὶ τοῦ β…

and the new, who are from the Gentiles, are bound by sins, outside the Church, in the course of life. ^A For we understand this as the thoroughfare. And just as the apostles, having released those animals, bring them to Christ, so indeed do they with these; and just as on that occasion some attempted to hinder them—namely, their masters, as Luke said—but upon hearing that the Lord has need of them, they yielded; so indeed regarding these, the demons who lord over them attempt to hinder them, but upon hearing that God has need of them, they give way.

Vers. 7. *And—their garments.* They placed them also upon the ass, and upon the colt, not knowing upon which of them he wished to be carried. ^B

Vers. 7. *And—upon them.* Upon them, that is, upon the garments which had been placed upon the colt. The garments of the apostles could, by a more profound understanding, be called the virtues, which are the intelligible garments of the soul, with which they clothe those whom they bring to Christ. But Luke has said that the disciples set Jesus upon the colt; for the disciples set the Word upon the Gentiles.

Vers. 8. *Many—his.* They showed that they considered him to be more than a prophet; therefore they honored him in an excellent manner. For having raised Lazarus a short time before, as John says, he had acquired great reverence among them. Let us therefore also cast away the adornment of the body for Christ’s sake, and let us adorn his way, casting away the riches and affections in which we are dressed or surrounded. ^C

Vers. 8. *Others—in the way.* But Mark said *leafy branches* (stibades). For a *stibas* is a pile of branches. And they were branches of olives; for they were passing by the Mount of Olives at that time.

Vers. 9. *But the crowds—David.* "Hosanna" is Hebrew, and it means sometimes "a hymn" or "praise," and sometimes "save now." Now, therefore, he says, "A hymn to the Son of David."

Vers. 9. *Blessed—of the Lord.* "In the name of the Lord," instead of "from the Lord." Blessed is he who comes from God, blessed is he who was sent from God. But Mark added, "Blessed is the coming kingdom in the name of the Lord of our father David." For they supposed that the fallen throne of the kingdom of David was being set upright. ^D Whence, rejoicing, they said, "Blessed is the kingdom of our forefather David which is coming again." And "coming in the name of the Lord," that is, from God. But John says: "Blessed is the King of Israel who comes in the name of the Lord." For it is likely that everything was said at that time by the crowds who were going before and who were following and who had come out to meet him.

"In the name of the Lord" is understood also as "In the glory of the Lord," in royal fashion.

^A "Hosanna in the highest." A hymn in the highest, let them also praise, who are among the highest powers, that is, the angels, God who has sent us a king and restored the kingdom of David. But Luke, in place of "Hosanna in the highest," said "Glory in the highest." ^B He also records concerning the disciples, that they said, "Blessed is he who comes as king in the name of the Lord; peace in heaven and glory in the highest." By "peace" he names joy. Consider, moreover, how in such an uproar and such cries the foal, although being completely unbroken, nevertheless walked along in orderly fashion, ^C plainly prefiguring the obedience of the nations and their sudden transformation into good order.

"And when he had entered" — this was shaken; that is, it was disturbed, a tumult having been excited on account of the applause and favors.

"The crowds — of Galilee." Even if they held him to be more than a prophet, yet they called him a prophet, being able to conceive of nothing higher, because of his human-seeming works. But Luke says that "some of the Pharisees from the crowd said to him, 'Teacher, rebuke your disciples.' And answering, he said to them, 'I tell you that if these were silent, the stones would cry out.'" For being envious, they said, "Restrain your disciples from applauding and cheering you in such a way." But by saying, "If these were silent, the stones would cry out," he revealed that it is impossible for his glory to be kept silent. ^D Stones could also be called those who have believed from the nations, as being previously hardened in mind and insensible to the true knowledge of God, who, after the apostles were silent in death, now cry out preaching.

"And — doves." John says similar things, but he [does so] around the beginning of the Gospel, whereas Matthew and the rest [do so] around the end. It is clear, therefore, that Christ did these things twice, and at different times. And then indeed the Jews say to him, "What sign do you show us?" but now they are silent. And see their worthlessness. For in the temple they were trafficking. And some were selling those things that were suitable for sacrifice to those in need—I mean sheep, and oxen, and doves, as John has indicated, and whatever else is similar; others were buying. The money-changers are the bankers, and most people call these [alt-version omitted].

^A *kollyboi* (small copper coins), and the act of exchanging money *kollybizein*. Christ, therefore, entered the temple with great boldness, as a master of a house. He cast out both those mentioned and the things mentioned, both revealing the authority He had over all things as God, and confident in His sinlessness; and this He did partly taking care of the dignity of His own temple, and partly manifesting the rejection of those sacrifices made by blood; and this, moreover, instructing us to speak freely on behalf of the Church. Vers. 13. *And—shall be called.* It is written in the prophet Isaiah. Vers. 13. *Ye—of thieves.* He called those who were trading in it "thieves," because they were similarly greedy for gain like thieves. For thieves are greedy for gain. Or because the things being sold were from plunder and avarice. And in Jeremiah it is written, *Is my house a den of thieves?*

Cap. XLVI. Concerning the blind and the lame.

^A And there. "He went out," relieving them of the tumor of passion, and extinguishing the fire of their envy.

CHAP. XLVII. Of the fig tree that withered.

Vers. 18. Morning — fig tree. Since He had often demonstrated His beneficence, but had not even once demonstrated His power of punishment and vengeance, He now intended to show this also, so that the disciples might be confident that He was able to avenge Himself on the plotting Jews, and that He would not suffer it against His will. He did not show this, however, in a human being, but in a plant. Hence He feigns hunger, and comes to the fig tree, to see if He might find anything in it, as Mark says, though he knew that He would not find it. And this the same Mark says, adding that it was not the time for figs. ^B And these things are managed by dispensation, that He might fittingly demonstrate the miraculous operation. And by a word He makes the fig tree wither, and reveals His punitive power; for this was His purpose. And it withers, a plant which more than others has internal moisture, so that the miracle might be greater. Do not, therefore, look at the literal sense, wondering why the plant, which is innocent, was punished, but merely look at the miracle, and wonder at the worker of it. For it was punished, not because it had sinned, but so that those who were following Him might learn that Christ also has the power to punish.

^C [*] (52) The fig tree, adorned only with leaves, [represents] the Synagogue of the Jews, not having the fruit of justice, but having only the display of deceptive character, like leaves, which it puts forth. Or otherwise, it is the divine worship which was in shadows and physical types of the law, and the Jewish observances, that can be called that fig tree.

Vers. 20. And — fig tree. "Seeing," not immediately, but on the next day. For Mark says that when it was late, He was going out of the city. And in the morning, as they were passing by, they saw the fig tree withered from the roots. And Peter, remembering, says to Him: "Rabbi, that is, Master, behold the fig tree which You cursed, it is withered." For by remembering the curse, he reveals the fig tree to Him.

Vers. 21. Responding — will be. He said similar things to these also in the thirty-fifth chapter, ^D and look there for the explanation, through which you may know and understand these things clearly. But Mark says that Jesus said this: "Whoever says to this mountain, 'Be taken and cast into the sea,' and does not doubt in his heart, but believes that what he says will happen, it will be for him whatever he says." But the devil also is understood as a mountain because...

of his pride; and the sea, as the abyss and chaos. — ^A *Vers. 22. And you shall receive.* Mark says, "And whatever you ask in prayer, believe that you receive it, and it will be for you." Understand "everything," however, not simply, but as referring to things that are worthy.

CAP. XLVIII. Concerning the chief priests and elders who questioned the Lord.

*Vers. 23. And when he had come — this?* Since they could not find fault with his miracles, they complain about the expulsion of those buying and selling in the temple, saying: "By what authority do you do these things?"—forbidding what we did not forbid. "And who gave you this authority to drive them out," not having been entrusted with any office in the temple? And yet he had done a good work by cleansing the temple; but envy is accustomed to slander even good deeds.

*Vers. 24. Answering — from men?* "From heaven," that is, from above, from God; "from men," that is, from human command. See, moreover, how he did not answer them directly, so that he might not seem to glorify himself, and so that they might not slander him as being opposed to God. ^B But since John the Baptist had testified much concerning his greatness, he questions them in return from that, and drives them into a puzzle, which they themselves also knowing, were troubled.

*Vers. 25. But they — believed him?* This is the puzzle. For he would have said to them: "Why did you not believe him, when he said many and great things about me? For if you had believed what he said, you would have known by what authority I do these things." Now, therefore, you are refuted, having held John to be a prophet to no purpose, since you did not believe him. ^C

*Vers. 26. But if — a prophet.* O the miserable desire of the wretched to please men! They despise God, but they fear men, and they do everything for their favor.

*Vers. 27. And answering — do I.* It was fitting, indeed, for them to say that John's baptism was from God, and that John was sent by God; but since they feared to be refuted, as having appeared not to believe him, they hid the truth. He says, therefore: "Neither do I tell you what you desire to know," not hiding the truth as you do, but judging you unworthy of an answer, as you deal so deceitfully. ^D

CAP. XLIX. The parable of the two sons.

*Vers. 28. But what do you think?* Concerning the things of which I am about to speak. For since they refused to say from where the baptism of John was, lest they be refuted for having disbelieved him, he prepares to attack them through a parable, so that they themselves might condemn themselves as disobedient, and he says:

^A "A man" — "he did not go." By the man, he signifies God, as one who loves mankind; and his two sons are the Gentile people and the Jewish people, as being his works. And he who did not promise, but went, is the Gentile people; while he who promised, but did not go, is the Jewish people. For the Gentiles did not promise they would obey God, and yet they obeyed later by believing in God and in Christ; but the Jews promised, saying in the book of Deuteronomy: "All things that God says we shall do and we shall hear" (Exod. xix, 8), and yet later they disobeyed, being incredulous to Christ and to God. Choose and understand only these things from the parable, and pass over the rest, as I have advised regarding the other parables. For certain things in this one were composed economically in a more obscure manner, because it was unsuspecting, so that the Jews, knowing nothing about themselves, might render a righteous verdict.

"Who — first." He forced them, as it was said, to bring forth the verdict, so that they might be self-condemned. Then he passes on to the tax collectors and the harlots, rebuking them more severely.

"He says to them — of God." He calls those tax collectors who repented and were baptized when John was preaching, and likewise the harlots. "They go before" means "they take precedence." Then he clarifies the statement and teaches how they take precedence, saying:

^B "He came — to him." He came to you, not by a life of sloth, but by the path of virtue, so that he might appear trustworthy, and you did not believe him when he exhorted you to repent and to prepare yourselves for the reception of the kingdom of God.

"You — to him." But you, seeing how the tax collectors and the harlots changed because John was preaching, and took precedence over you, did not change so as to believe him.

CHAPTER L. The Parable of the Vineyard.

"Another — he went abroad." He again enigmatically signifies God and the Father, because of his love for mankind and because that is the custom of a parable; the vineyard planted by him is the Jewish people, whom he planted in the land of promise. For David says: "You brought a vine out of Egypt, you cast out the nations and planted it" (Ps. lxxix, 9). The hedge is the Law, ^D not allowing it to be mixed with the Gentiles. The hedge might also be called the guardianship of God, protecting it from every plot of the surrounding nations. "You have broken down its hedge," he says, "and all who pass by the way gather its fruit" (ibid. 13). The winepress is the altar, on which the blood was poured out; the tower is the temple, because of the strength and height of its structure; the husbandmen are the chief priests and the scribes and the elders of the people; for to these, as to teachers, God entrusted this vineyard. He calls the departure of the householder...

^A Chrysostom speaks of his long-suffering and patience toward those who have sinned.

Vers. 34. *But when* — Vers. 36. *In like manner.* The fruit of the said vineyard was the keeping of the legal precepts and the virtues; the servants are the prophets, whom God, having sent at different times and in various ways for the repetition of this observance of the commandments and virtues, as has been said, they punished in various ways. Mark and Luke, however, have recorded three missions of the prophets, saying that there were sent first one servant, then another, then a third. Nor is this a contradiction of what Matthew writes. For he also includes all [the prophets] through two missions, and they likewise through three; yet he speaks more generally, while they speak more particularly, as they even signify by one servant all those who were sent on one mission and at the same time. But what is it that Mark says concerning one, that *they, having stoned him, wounded him in the head*? Some say that it means only that they completed or heaped up the injury. I, however, think that “wounded him in the head” signifies that they shattered his head. ^B

Vers. 37. *But afterwards* — *my son.* He said this not as something that would happen; for he knew that they would not reverence him, but as that which ought to happen, as if to say: It is fitting that they should reverence my son. Luke, however, says that the lord of the vineyard said: *What shall I do? I will send my beloved son; perhaps they will reverence him when they see him.* But he said, *What shall I do?* not out of uncertainty, but out of love for the human race, showing how much he cares for the ungrateful, not wishing to punish them yet, but seeking a way by which he might render these exasperated men gentle. Moreover, the expression in Luke for which we translate “perhaps” signifies that which is becoming and equitable. ^C

Vers. 38. *But the husbandmen* — *his.* Consider how diligently he foretells the things that were to come. And indeed, they did not kill him as the Son of God; they did not kill him as the Son of God, but they killed him as the heir of the vineyard, that is, as the king of Israel. For, looking at the miracles which he performed, and hearing the things which he discoursed upon most wisely, they realized within themselves that this is the king of Israel whom the prophets announced; but being overcome by envy and blinded by malice, they concealed this, but took counsel to kill him, and in that way take possession of his inheritance, that is to say, of the people, ^D fearing nothing further for the future. For while he was living, he rebuked them, and reproached them, and threatened them, yet he was not believed.

Vers. 39. *And killed him.* Outside the boundaries of the vineyard, that is, outside the city. For outside it...

^A they crucified him. Mark, however, says that they first killed him and then cast him out of the vineyard. What then shall we say? That the "Cast him out" by the other [evangelist] was said with a different meaning, as if to say "deprived him of his inheritance," just as it appeared to them.

Vers. 40. *[With them?]* He questions them again, so that they might be incited against themselves, and condemn themselves by their own stated judgment.

Vers. 41. *They say* — *he will destroy them.* Being evil, he will punish them severely.

*And* — *his.* Even they themselves unwillingly prophesy what is to come. For the Lord of such a vineyard having come, that is to say, Christ having risen from the dead, the heir, having returned to his own authority, handed them over to the Romans for destruction and ruin. He let out the place of the vineyard to the bishops of the Christians, who, in their own times—when, that is, the era of the Christians was flourishing—brought forth diverse virtues as fruit. But Matthew says that they passed judgment against themselves; Mark and Luke, however, say that He himself passed sentence against them. It is likely, therefore, that they first passed sentence, and then Christ said what they had said, confirming their own statement. But ^B Luke most properly said that when they heard it, they said, "God forbid." For, before this, being ignorant that the parable was about them, they had condemned themselves; but afterwards, when Christ confirmed the judgment, they understood and said, "God forbid."

Vers. 42. *Says* — *of the corner?* This is a Davidic prophecy, and through it Christ shows that what He said will certainly come to pass, having been proclaimed long ago by the Holy Spirit. And He will indeed be slain by them, but having risen from the dead, He shall become the head of the corner. We shall say what this is: Figuratively, the prophecy called Christ a stone; the builders, the teachers of the Jews, whom the preceding parable also called farmers; and these rejected, that is, pushed aside, such a stone, first by saying, "He is not from God," and again, "He leads the world astray," and such like; and lastly by crucifying him. The head of the corner is the cornerstone. Christ, therefore, became the head of the corner—that is, He manifested himself as the cornerstone—by being likened to such a stone. For just as that stone joins two walls in itself, in the same way Christ also joins in himself the two peoples: the one from the Gentiles and the one from the Jews, and makes them one through faith. Which ^D

and they understood the corner as the Church, as it binds together the ^A faithful, of which Christ has become the head, that is to say, the head and ruler.

*Vers. 42. A Domino — nostris.* This also is part of the aforementioned prophecy, teaching that this corner, that is to say, the union of the nations, will come to pass by the will of God, and that it will be an object of admiration to all, not only because it will be adorned with various virtues, but also because it will be superior to every snare.

*Vers. 43. Ideo — ipsius.* He calls "the kingdom of God" His guardianship by which they were kept; but he calls the nation that produces its worthy fruits the race of Christians.

*Vers. 44. Et — confringetur.* He who stumbles against Him will harm himself, and not Him; which is what the chief priests and the Scribes and the elders of the people suffered.

*Vers. 44. Super — eum.* Upon whomever He shall press, that is to say, upon whomever He shall be angered, He will crush and scatter and exterminate him, which came to pass upon the whole race of the Jews, delivered up for ^B destruction to the Roman armies.

*Vers. 45. Et — habebant.* Everywhere men fear men, and not God. Christ, however, both spoke parables and brought forward prophecy, so that, being seized with fear, they might abandon their malice; but they rather sought to kill Him. And yet He knew that they would not change; nevertheless, everywhere He does what is His own, leaving out nothing of what is fitting.

Caput LI. Regarding those invited to the wedding.

*Cap. XXII, Vers. 1. Et respondens — Vers. 3. venire.* The preceding parable treated those matters which happened up to the Passion, such as the providence of God which He exercised toward the Jews, the slaughter of the prophets, and finally the killing of the Savior Himself. But this one which is now proposed indicates those things which happened after the cross, calling God and Father the "kingdom of heaven," and calling the mystical union of the Son to the Church of the believers "the wedding." We understand such a union as twofold: that which takes place here ^C through faith and virtues, and that which is to be accomplished there in a more supernatural manner. He calls the matter a "wedding," both on account of the desire which He has for the Church, and on account of the joy of the Church herself. Indeed, even the Baptist called Him the Bridegroom; and he calls the apostles "servants," who first taught in Jerusalem; and he calls the Jews "those invited," who had first been invited to such a wedding, formerly by the prophets, and afterward by the Baptist, since to this ^D

^A mission he sent them the servants also; and furthermore, by the bridegroom himself. And behold here the wickedness of the Jews, but there the goodness of the Savior. They killed him; yet he, even though they were his murderers, calls them again to eternal joy, but they recoil from him.

Rursum — nuptias.

^B

Illi — suam.

Reliqui vero — occiderunt.

And when — he kindled.

Tunc — Vers. 9. nuptias.

But after Christ rose from the dead, He immediately sent these forth to the nations, saying, "Go ye and teach all nations." How then did they preach first to the Jews? Luke writes in the book of the Acts that, when Christ was about to ascend into heaven, He said to the apostles, "Ye shall receive power, the Holy Ghost coming upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judea and in Samaria, and unto the uttermost part of the earth." See how He indicated that they were to begin from Jerusalem. ^A

Vers. 10. *Et — bonos.* He calls the maliciously disposed or those intemperate in their affections "evil"; but "good" are the simple or those temperate regarding irrational impulses, to all of whom collectively the apostles preached, calling all equally to union with Christ, both that which is in the present age and that which will be in the future. ^B

Vers. 10. *Vers. 11. nuptialem.* In saying that the nuptials or the wedding hall were filled, He signified that many were to enter until the completion of the world. In the following part of the parable, He teaches concerning the future judgment. Do not, however, investigate anything more deeply, such as who is the bridegroom, or how he who lacked the nuptial ornament entered together with those who were decently adorned, or anything of that sort. For the investigation of such things is dangerous, both on account of the depth of their speculation and on account of the freedom ^C of the parable and its own law. Indeed, only this is to be derived from it: that no one ought to be secure merely because he has entered to the wedding—that is to say, by faith in Christ alone; but after one has been washed by baptism, there is a need to be clothed also in a garment of wedding—that is, to be adorned and worthy of the future nuptials. Now, this garment and ornament is a pure and splendid life, woven in the manner of a tunic from virtues. ^D

He called the man who was not clothed in a nuptial garment any person who was adorned in a manner unworthy of the wedding. And a "not-nuptial garment" is a filthy and impure life. He called him "friend" as being a Christian, although he conducted himself in a way unworthy of such an appellation. But surely He called everyone by grace: how then does He scrutinize them? Because it is fitting that even one who has been invited to the wedding, and especially a royal one, should enter wearing royal ornament and, with a decent robe, respond to the grace of the calling. For in corruptible nuptials, someone might possess an apology and forgiveness because a worthy robe would be difficult to find; but in these incorruptible nuptials, every excuse is taken away. For the ornament is near at hand and easy to find:

provided we truly seek it. ^A Thus, he justly casts out the one who had no finery, as slothful and a despiser. For just as those who did not come showed insult, so also did those who entered in filthy garments. † For the man who has not put on the innermost feelings of mercy, kindness, brotherly love, and the like, wears filthy garments.

*At ille obmutuit* (Vers. 12). As one having nothing to say in his own defense. The discourse shows that, although sin is manifest, God does not punish before the sinner himself condemns his own self. For to be silent and to be unable to answer in any way is a sign of condemnation.

*Tunc — ministris* (Vers. 13). That is, to the angels who serve in the work of punishment. He speaks of future things as if they had already occurred, a mode characteristic of prophecy.

*Ligatis — extremas* (Vers. 13). By binding, he means the restraint or cessation of that activity which is performed by hands and feet. For then every activity of sinners is brought to an end, and there will no longer be any action available for the propitiation of the Judge. For the present is the time for work, but the future is for retribution. Moreover, the feet which walked toward sin are bound, and the hands which perpetrated unlawful deeds are likewise tied.

*Illic — dentium* (Vers. 13). Lest anyone suppose that such punishment is mere darkness, that is, only a deprivation of light, he added: *There will be weeping and gnashing of teeth*, indicating the bitter and painful torments that will exist there. ^B Let us hear and tremble, those of us who, after being washed through divine baptism, have soiled our soul with a corrupt life, because we shall not only be cast out of the wedding chamber, but we shall also be sent away into the most wretched punishment. Therefore, one must take care of the inner garment rather than the outer one. For as long as we are concerned about what is outside, we shall not be able to take care of what is within. Someone might perhaps ask, why is the Church joined to the Son rather than to the Father? And he will surely hear that the Son, having become man, lived along with her, and that being joined to the Son, she is also joined to the Father. For the Son says: *I and the Father are one* (Joan. x, 30), and, *He who has seen me has seen the Father* (Joan. xiv, 9). ^C

*Multi — electi* (Vers. 14). He said this also at the end of the parable of the laborers hired for wages.

Chapter LII. On those seeking an occasion for census.

*Tunc — sermone* (Vers. 15). O the depth of their blindness! Nothing of what was said touched their soul; but being drunk with envy, they turn to treachery, and because

^A they could not seize him on account of the crowd, as has been indicated before, they deliberate to ensnare him through a question.

Verse 16. *And the Herodians.* This has been spoken of regarding the Herodians in the twenty-first chapter. Now, however, Chrysostom says that the Herodians are to be understood as the soldiers of Herod, who were present there at that time, and were sent out together by the Pharisees as witnesses, in case he should make any reply against Caesar. For Herod was a friend of Caesar. But Luke wrote more clearly concerning their dispatched disciples, calling them "spies" (74), that is, those lying in wait (75), and furthermore, those also feigning righteousness, for the sake of which they were supposedly asking, and that they were sent so that they might take hold of his speech, in order to deliver him up to the rule and authority of the governor. For they hoped that he would make a response against Caesar.

Verse 16. *Saying: — [Master]...* Behold the impudent flattery which they employ, wishing to puff him up and soften him, so that he might answer them by all means. But if he is true, how is it that you say elsewhere that he leads the world astray (76)?

Verse 16. *And [that you] teach.* And how again do you say that he is not from God? They call the way of God virtue, through which anyone proceeds toward God.

Verse 16. *And [of] man.* And this they say, inciting him not to revere Caesar, nor to be silent regarding the things asked for fear of him; for the things which they testified about him were indeed all true, ^B yet they confessed these things unwillingly, for the preparation of their plot.

Verse 17. *Say: — [what] seems [to you]?* Regarding that which, clearly, we are about to ask.

Verse 17. *Is it lawful — or not?* *Kēnsos* (census) is a Latin word, and it is interpreted as tribute, or tax. And "is it lawful" [means], that is, is it possible, or is it just. For formerly, indeed, when the Jews observed their laws, they enjoyed complete freedom; but later, when they transgressed them, they were enslaved to the Romans, over whom Caesar ruled, and they paid tributes to them. They ask, moreover, most maliciously and deviously, so that if he says it is lawful, they might stir up the crowds against him as one who advises serving Caesar and subjecting the people of God to a man; but if he should answer that it is not lawful, they would deliver him to the governor as one advising rebellion against Caesar and war. ^C What then is the fountain of knowledge?

^A *Known* — he says. Mark mentions the hypocrisy; Luke, the craftiness.

*Why hypocrites?* You pretend to be asking in order to know what is just, while you are digging pits through your questioning, into which you might cast me down. Having shown, therefore, that they were not hidden from him, he nevertheless answers the question. And observe how.

*Show me the coin of the census.* In Mark he says, "Bring me a denarius, that I may see it," and likewise in Luke. For the denarius was also called a coin. He asked to see the coin, so that he might wonderfully fashion his answer from it.

*And they... of Caesar.* He did not ask unaware, but so that he might make their own answer their own judgment. ^B *Then... to Caesar.* Since it is Caesar’s, render therefore to Caesar his own. For this reason he did not say, "Give," but "Render," as if they were his things. And lest they say, "You are subjecting us to a man and not to God," he added:

*And what... to God.* For it is lawful both for men to distribute what is appropriate, and to God what is owed; to the former, the taxes and anything similar; to the latter, piety and the observance of the commandments. Caesar could also be called the devil, who is the prince of this world, to whom one must render his own, I mean every base passion and wickedness.

*And... they went away.* They marveled, indeed, but they did not believe, ^C which itself is a great accusation against them.

CAP. LIII. Of the Sadducees.

*In that... resurrection.* It has been spoken of regarding the sect of the Sadducees in the third chapter. Now these denied the resurrection from the dead, because this is not mentioned explicitly in the Mosaic Scriptures, which alone they acknowledged, not accepting the other books. But, O the foolishness! For when the Pharisees—the most accurate among the Jews—had been silenced, the Sadducees, who were inferior to them, came forward as if in succession, when they ought rather to have been cowed. But boldness makes the imprudent shameless and audacious, and attempting the impossible. And because ^D in the prophetic Scriptures the dogma of the resurrection was contained more clearly, they assumed that it taught that such men would rise again as they were before they died, with the same habits and passions. Therefore, to overthrow such a doctrine, they approach having invented a case of their own.

^A

Vers. 24. *Et — suo.* They take their occasion from the Mosaic Law, so that what they ask may appear plausible. For in the Scripture of Deuteronomy, Moses commanded that if a man died without children, his brother should marry the wife, and the firstborn who might be produced should be named as the child of the deceased brother, for his memorial. These, therefore, are things of the law. But observe what these men are contriving!

Vers. 25. *Erant — 28. eam.* They posit these seven, so that the problem might appear more difficult. The aim of the Sadducees, however, was that whether He answered concerning one or all, they would immediately object that, since there would be marriages again, there would certainly also be childbirths, the rearing of infants, the acquisition of money, lawsuits, wars, sicknesses, and deaths once more, and all the things that are held in the present life; and thus that life would be no different from this one. But if it is the same, for what purpose will there be a resurrection? Therefore, there will be no resurrection. What then does Christ [say]?

^B †Mulier indeed can be human nature; but the seven husbands are the seven laws given to her by God at various times for instruction and the production of the fruits of righteousness. For the term that signifies "law" is masculine among the Greeks, therefore it appropriately denotes to them the men with whom, as if with husbands, she has successively associated, yet did not obtain any true fruit from any. The first of these was that which was given to Adam in paradise. The second, again, was given to the same person outside of paradise in the state of punishments. The third is that which was given to Noah concerning the ark. The fourth is that which was given to Abraham concerning circumcision. The fifth is that which was given to the same person concerning the immolation of Isaac. The sixth is that which was given to Moses; and the seventh, that which was given through the prophets. Therefore, the demons who teach not to believe in the resurrection inquire maliciously through these reasonings: "If there is to be a resurrection of the dead, by which of these seven laws will human nature then be governed?" So that, if we say by any of these, they might infer: "Therefore, human life will be fruitless and vain again, entangled once more in previous evils." But the true and saving doctrine of piety silences these, teaching that there is another life after the resurrection. And if one were even to accept the seven thousand years of the present world, ^C or the seven ages in which the nature of men has lived, he will not err from what is probable. But she will be the wife of no one after the resurrection, since these have an end; rather, the eighth age, which has no end, will receive her.

Vers. 29. *Respondens — Dei.* You are deceived, as not understanding...

the prophetic Scriptures, which do not teach such a resurrection as you suppose; and, as it were, ignorant of the power of God, which is able to raise the dead without previous relations and affections. ^A

Vers. 30. *In— nuptui tradentur.* Nor do men contract marriage, nor are women given in marriage—that is, they are not joined to men, as there is no nuptial affection there. But in Luke he adds: *Neither can they die anymore* (Luke xx, 36), showing that marriage came into being on account of death, so that others might be brought forth to replace those who have died. But where there is no death, there is no longer marriage.

Vers. 30. *Sed erunt.* He speaks here of the just alone, that henceforth they will be as angels, insofar as the absence of passions and pleasures is concerned, and furthermore, as regards immortality and perpetual light. Now, the phrase *as the angels of God in heaven* is used instead of "as the angels of God, who are in heaven." For thus Mark spoke (Mark xii, 25). Luke, however, says something greater, that they are also *sons of God, being sons of the resurrection* (Luke xx, 36)—that is, regenerated through the resurrection, which is a new birth. For it is said by him concerning the just: *But they who are accounted worthy to attain that age and the resurrection from the dead*, and so forth. ^B

[The nature of the angels does not admit of the division into male and female, because such a division belongs to mortal nature, as it is meant to replenish through the procreation of children, which occurs in marriage, what is emptied out by death.]

Vers. 31. *De— Jacob?* Since they had put forward Moses, he now henceforth also silences them with the Mosaic Scripture. For in the book of Exodus are written those things which are spoken here. And consider the reasoning: *I am the God of Abraham, and the God of Isaac, and the God of Jacob* (Exod. iii, 6)—not of the utterly dead; for if they had been utterly dead, he would have said, "I was God." But since he said, "I am the God of Abraham," etc., he showed that he was the God of those who were about to rise again, as if they were living. For just as Adam, although he lived after the eating from that tree, nonetheless, on the day in which he ate, he died by the sentence of death; so also these, although they had died, yet were living through the promise of the resurrection. ^C

Vers. 32. *Non— viventium.* God indeed is and lives; but the dead neither is nor lives. And yet elsewhere it is written: *That he might be Lord both of the dead and of the living* (Rom. xiv, 9). But there also, understand by "the dead" those who are about to rise again. ^D

COMMENTARY ON MATTHEW. CHAPTER XX

^A those who are called from infancy to the aforementioned commandments. The third hour, the age of adolescents. The sixth, that of men. The ninth, that of the elderly; and the eleventh, that of the very aged, to whom but a short remaining time of life is left. Therefore, Christ went out into the world, both through Himself and through the apostles and the teachers who followed them, to hire laborers into His vineyard, which brings forth the fruit of virtues, gladdening the Householder, who is the Lord of the universe. He rightly said, "to hire": for the wage laid up for the workers of the commandments is the salvation of each one; for we understand this to be the denarius. ^B Now the parable depicts the first as murmuring and having silence imposed upon them; not that there will be envy in the kingdom of heaven—for if, while living here, the righteous lay down their souls for men, how much more do they rejoice there upon seeing them saved? But such murmuring and the imposition of silence is figurative, intended solely to demonstrate the divine kindness toward those who come last, so that they may be confident that their lateness will be no hindrance to them, provided they work henceforth. For we ourselves, when we have deemed someone worthy of great honor and later wish to demonstrate the magnitude of this, are accustomed to say, "Such an one murmured because of such great honor." We say this not to blame him, but to stir the other to thanksgiving. Why then did He not call all at once to the vineyard? ^C Because He did not find them all at once. For it was impossible, as we have said before, for all to approach at the same time and at the same age. But He finds each one at the time when he is ready to obey. For Paul says, *But when it pleased him who separated me from my mother's womb* (Gal. i, 15). It pleased Him, then, when he was ready to obey. The parable therefore teaches us not to despair of those who come in extreme old age, but to know that it is possible to be saved even by a short effort. This, indeed, is its goal. We ought to grasp the goal of it alone and not be overly concerned with the rest. For all the other things were composed for the sake of the goal, that it might be persuasive; and it is not without peril to examine those details, ^D as Chrysostom has handed down in the chapter on parables.

† The "burden and heat of the day" may be understood as the weight of temptations and the fire of untamed pleasures and savage passions, which they bore—that is, endured—not yielding to them.

confessing the truth. He said this, however, to exhort him to perfect faith. And you will find these things in Mark.

CHAPTER LV. — On the Lord's interrogation of the Pharisees.

Ver. 41. *Gathered together—is it?* Concerning Christ, he says, who is announced by the prophets, but has not yet arrived, as you say, but is expected by you. And behold the wisdom. For they thought he would add something also to the first commandment, as has been said, concerning himself, so as to show that he himself was God. But he did not do this, wishing to avoid their craftiness, but he discourses separately about his own divinity, and not from the manifest, but obliquely, so that it might be free from every suspicion; and as far as that which appears is concerned, he both asks and states these things concerning the expected Christ, but in truth he speaks these things concerning himself.

Ver. 42. *They say to him, David's.* From the prophetic discourses they knew this. But they simply supposed Christ to be the son of David, that is, a mere man; although the prophets proclaimed him not simply as the son of David, but as God also.

Ver. 43. *He says to him?* By the Spirit, namely, the holy one, as Mark said, and not from himself.

Ver. 45. *If—is it?* He said this, not removing the fact that Christ is the son of David, but refuting their erroneous assumption, that he is not his son such as they suppose—that is, a mere man—but also his Lord. For he is called his son, as having sprung from his root, according to the incarnation; but his Lord, as his God. Therefore he used this Davidic word for the refutation of the Pharisees, showing that he was not only the son of David but also his Lord. Moreover, we must interpret this also. For David says: “The Lord and Father said to my Lord and his Son, to the Christ, after his ascension into heaven, ‘Sit at my right hand,’” that is, enjoy my kingdom, remaining with me on an equal throne and in equal honor. Furthermore, the enemies of Christ among the sensible ones are primarily the Jews, then the Gentiles and the heretics; but the intelligible ones are the demons. And Mark says that he said this while teaching in the temple, and that the great crowd heard him gladly. For it is likely that he first questioned the Pharisees about this, and then taught the crowd about it also in the temple.

Ver. 46. *And—no longer.* For, being about to go to death, he discussed the final things with them, and not only

silenced them, but also instilled fear of the future in them.

CHAPTER XXIII

Verse 1. *Then — his.* Then, when? After he had bridled those who were testing him, after he caused them no longer to dare to question him, after he demonstrated that they were incurably ill.

Verse 2. *Saying — do not.* He says that they have become successors to the Mosaic seat, which is the seat of the teachers. For this reason, *all that they tell you to keep, keep and do.* For they do not speak their own things when they teach, but the things of God, and those things that he legislated through Moses. But in saying "all," he does not mean the entire body of legislation—for example, concerning sacrifices, food, and the like; for how would he command that, when he had previously put an end to those things? Rather, he means everything that corrects morals, improves conduct, and is not contrary to evangelical decrees. *But according to their works, do not do.* For they are inconsistent with their own teachings, and corrupt. He taught, therefore, that one ought not to rise up against teachers, even if they have a depraved manner of life, but rather to obey their teaching, while not imitating their unworthy life. For they are worthy of trust when they teach, but they are not worthy of being imitated when they live.

^B It is also possible to say that because he was about, for the sake of watching over the crowd, to clearly rebuke their evil deeds at the end, he first removed such a suspicion—lest some might think that he was slandering them out of a love for preeminence—by saying: *All that they tell you to keep, keep and do,* even if not for the sake of their life, then at least for the sake of their dignity and the seat of doctrine. However, lest some, by adhering to their teachings, might also imitate their life, he added: *But according to their works, do not do.* And thus, having freed himself from suspicion, he begins the rebuke.

Verse 3. *They say — they do.* See where he begins! For whoever transgresses the law is worthy of condemnation; but a teacher is worthy of a triple condemnation: because he is a transgressor, because he ought to correct others, and because he also harms his disciples.

Verse 4. *They bind — of men.* He calls the highest and most exquisite precepts concerning conduct "burdens, heavy and hard to bear." By "shoulders," he means the performance of men. It is clear, moreover, that they were also commanding things beyond the law.

Verse 5. *With the finger — them.* Not only do they not want to carry on their own shoulders what they impose upon the shoulders of others to be carried, so as to make them more eager by their own example, but they do not even want to move them with their finger—that is, not even partially, or, as they say, with the tips of their fingers, to touch them. For Luke also says: *With one of your fingers*

^A you do not touch the burdens. To their subjects, they command absolute strictness of life, but they permit themselves every kind of license, whereas the opposite ought to happen: that they should rather restrict themselves, but show much indulgence to others.

*All things* — *to men*. All things; what things? Those which seem to them to be good. Note, however, that the things previously mentioned were accusations of cruelty and lethargy, but this crime is that of those who are insane for the sake of the desire for vain glory. Next, he shows that they do not even boast about great things, being devoid of virtuous deeds; but rather about certain small and trivial things, which itself also becomes an addition to the accusation.

*They make broad* — *of them*. These were the things about which they were vainly proud, as if they were great accomplishments. But it is necessary to speak about these also. Since they were continually forgetting the benefits of God, God commanded that these be written on little scrolls and attached to the hands of the teachers, so that they might always be seen and remembered. And such little scrolls they called phylacteries, because they kept and protected them from oblivion. ^B And again, so that they might not forget the commandments of God, he commanded a hyacinthine thread to be sewn onto the edge of their garment at the feet, so that, appearing always, it might remind them of these commandments. And these they called fringes. The Scribes and Pharisees, therefore, neglected the commandments, but they fashioned such wide phylacteries for themselves, and they made the aforementioned fringes of their garments large, glorying in these things and foolishly priding themselves. These things, however, Mark called stoles, saying: *Beware of the Scribes who love to walk in stoles*. Similarly, Luke also spoke. And not in these things only, but also in other small matters were they sick with a love of glory. And listen.

*They love* — *the synagogues*. He mentioned the first place at table and the first seats, because at dinners they reclined, but in the synagogues they sat. ^C

*And* — *Rabbi*. They love also salutations, whether they take place by the body or by address. They love also to be called masters by men. For *Rabbi* in Hebrew is "master."

*You* — *are*. The other things he stopped at their mere accusation, as being trivial and not requiring a longer discourse for correction; but the love of rule, as being the cause of many evils, he brings into the midst and corrects more earnestly. *Do not be called*, that is, do not seek to be called. For if others call you this, it will not be to your condemnation. ^D

^A *Vers. 9. And the ones in heaven.* He said this not to forbid calling those who begat us according to the flesh, or even according to the spirit, fathers; but so that we might know who is principally and primarily our Father. For only He who is in the heavens is this to us, God. Those who are fathers according to the flesh and according to the spirit are coworkers, or rather ministers, of our birth. He says, therefore, that you should not call anyone on earth your Father in a primary and foundational sense; for one is this, the One who is in heaven, who is one God in the Trinity of persons.

*Vers. 10. Nor—Christ.* Rabboni and teacher are the same thing. He repeats the former discourse to increase the detestation of such an evil. Just as, therefore, although Christ is called the one teacher, this does not exclude the Father from being called teacher, so too, although the Father himself is called our one Father, this does not exclude the Son from being called our Father. For the word "one" and "one" are said in opposition to distinctions among men and angels.

*Vers. 11. But he who—the minister.* ^B Having prohibited the grievous malady of love of authority, he next teaches how they might flee from it: by serving, that is, being humbled. Then he also mentions the reward of pride and of self-abasement, so that they might cast away the former and take up the latter.

*Vers. 12. Whoever—shall be exalted.* Humility is a most great possession, and for this reason he discourses about it frequently, building it up in the souls of his disciples by continual admonition. He orders them not only not to love the first seats, but rather to pursue the last. For the former humbles the one who loves it, while the latter exalts the one who pursues it. ^C

CAP. LVI. Concerning the deploration of the Scribes and Pharisees.

*Vers. 15 (vulgo 14). Woe—hypocrites.* Taking the word in a more general sense, he calls them hypocrites, as they feign piety and virtue.

*Vers. 15 (vulgo 14). Because—of the widows.* Whom they ought to have assisted. For approaching them under the pretext of defense, they rather wore them out, consuming their substance.

*Vers. 15 (vulgo 14). And—praying.* Under the pretext of devouring the houses of the widows—or what is in their houses—they prayed at length and with prolixity in their presence, ^D so that they might appear holy and worthy of reverence.

*Vers. 15 (vulgo 14). Therefore—judgment.* Because you enter as their guardians, but come out as their corrupters, for this reason you shall be more severely condemned. For he calls condemnation "judgment." For although anyone who sins is worthy of punishment, he who turns virtue into an occasion for sin shall be punished more severely. He deplores and refutes them, instructing the people not to be deceived and, on account of their dignity, not to wish to imitate them.

*Vers. 14 (vulgo 15). Woe—to enter.* You shut, he says, this before men, namely, before yourselves,

or He who is heavenly. See, however, how even if the words seem lofty, they are nevertheless unworthy of His majesty. For even when He is in heaven, He does not abandon the earth; and descending from heaven, He does not depart from heaven, but is everywhere, for the Godhead is uncircumscribed. Yet He speaks such things, sparing the infirmity of the listener, and wishing to lead his mind upward little by little.

*Vers. 15. And—eternal.* Having spoken of the greatest benefit to men, that which is conferred through baptism, He tells of another not less, that which is given through the cross. These two, Paul also placed together when writing to the Corinthians: "Was Paul crucified for you, or were you baptized in the name of Paul?" ^B For these two demonstrate His ineffable love, because He granted regeneration that He might cleanse us from our sins, and was crucified that we might live eternally. He signaled, therefore, His crucifixion, showing that He foreknew it, and subsequently proceeds to it voluntarily for the salvation of men. He did not, however, speak of it directly, but took the example of the serpent lifted up by Moses, teaching that the old things are related to the new, and the former are figures of the latter.

The history regarding the serpent is approximately thus: In the desert long ago, snakes biting the Israelites were killing them. God therefore commanded Moses to construct a bronze serpent and to lift it up upon a tree/pole, ^C and for those who were bitten to gaze upon it, and thus those who were bitten lived. The bronze serpent was a figure of the body of Christ, solid and unyielding toward wickedness: that one without venom and this one without the venom of sin; that one raised upon wood, the one raised upon the wood of the cross; that one granting life to those bitten by snakes and gazing upon it, this one granting eternal life to those bitten by spiritual snakes and gazing upon Him in faith. For this reason, therefore, He spoke by way of comparison, saying, "As Moses lifted up the serpent," and so forth. Then He added the reason for such a lifting up. ^D For just as that one lifted up the serpent so that those gazing upon it might have life, so also this One was lifted up so that those gazing upon Him, that is, those who believe, might have eternal life. But there, indeed, a serpent because of the biting snakes, but here, man because of the bitten men. And there indeed, since the harm was through a serpent, the cure was through a serpent; here, however, since through man death entered into the world, through man also life arrived—and that from death, so that that which brought death might be put to death. Having said, "That everyone who believes in Him might not perish, but have eternal life," He altogether [indicates] Himself as God. [alt-version omitted]

And Luke also mentions the love of God. ^A It is necessary for every one of the teachers to collect from his people—that is, to demand from the ten senses, the five bodily ones and the five of the soul—judgment, mercy, and faith.

Vers. 23. *Woe -- to omit.* You ought to have performed these first, which are weightier, and yet not to leave those others, the lighter ones, undone if you wished to keep the law exactly.

Vers. 24. *Guides -- swallowing.* You who carefully observe the small things, but in great sins, you connive.

Vers. 25. *Woe -- iniquity.* They say the *paropsis* (dish) is a kind of platter. Luke, in the forty-third chapter, used the word *pinax* (platter) in this place. This saying is also enigmatic, implying that ^B you cleanse your bodies—for these are understood as the outside of the cup and the platter—but within, your souls are full of rapacity and the iniquity of the passions. That is to say, you take care for the purifications of the body, but you neglect those of the soul. Now, we use "iniquity" to mean every sin, just as "justice" is said to be every virtue. Luke, however, said it more clearly: "What is within you is full of rapacity and wickedness."

Vers. 26. *Pharisee -- clean.* For when the soul is cleansed, the body is cleansed at the same time; but when the body is cleansed, the soul is not cleansed along with it. Therefore, it is fitting to cleanse the soul, that the body may also become clean.

Vers. 27. *Woe -- uncleanness.* ^C Whitewash is lime, with which they paint and whiten walls. He calls "uncleanness" putrefaction.

Vers. 28. *So -- iniquity.* But Luke said: "For you are like tombs that do not appear, and the men who walk over them do not know." For tombs that do not appear are full of putrefaction within, but on the outside they appear to be clean ground and a public road.

Vers. 29. *Woe -- Vers. 30. of the prophets.* Woe, He says, to you, not because you do these things and say these things—for they are good—but because, while doing these things and saying these things, and on both counts accusing your fathers of murder, you yourselves run toward that same crime, hastening to kill me and my disciples; and because you do and say these things vainly and in hypocrisy. For you yourselves mimic the murder of those you accuse. ^D

Vers. 31. *Therefore -- prophets.* Therefore, from that which you profess...

^A that you are their sons by nature, you show yourselves to be such by your actions; and because you keep the same malice, you demonstrate that you are indeed their children. Luke adds that you also consent to the works of your fathers; that is, you approve of these things in a way, since you build splendid tombs for those who were murdered, proclaiming the boldness of the murderers, which is the act of those priding themselves in it and approving of it. For you seemed to be adorning the memorials of those killed for their honor, and yet you were doing it to provide an accusation against your fathers, since you would not be imitating their murder.

*Therefore — of you.* This is the measure of the wickedness. He does not command it, but foretells what was to come.

*Serpents — Gehenna.* He calls them serpents as being wicked, deceitful, and destructive; and a brood of vipers as being like their fathers in the poison of their malice and in their ferocity. John the Baptist also addressed them as a "brood of vipers" in the third chapter, although with a different nuance. He speaks of the judgment of Gehenna: that is, the condemnation and punishment of Gehenna, which sends them into Gehenna. ^B

*Therefore — city.* Therefore, to what end? Because you are going to fill the measure of the wickedness of your fathers. When he says, "I send," he shows the dignity of his divinity. He calls the prophets, sages, and scribes, the apostles and those who followed them, the pastors and teachers of the churches, as being worthy of the prophetic gift and as those who are "instructed" in the law. ^C It is clear from their actions that they will not kill all of them, nor will they scourge all of them.

*Therefore — earth.* Understand the blood as the condemnation of the blood—that is, of the murder. "So that it may come," he says, "upon you," the condemnation of all the blood of the righteous shed upon the earth. Luke says, "So that the blood of all the prophets may be sought out, which is shed from the foundation of the world, from this generation." The word teaches us something terrible: he who knows the punishments for sins, and nevertheless mimics those who committed them, is liable to be required to answer for all the punishments, that is, to give an account for each one, as if he had not been chastened by the examples. And from these very ones, he says, you will kill some, so that you will be required to answer for the penalty of every murder committed against the righteous. ^D For they heard that Cain was worthy of seven punishments; and that Lamech was worthy of seventy-seven, because he was not chastened by the example. The "so that" and the "that" are not causal—as some say—but indicate the future.

*From — altar.* He opportunely mentions Abel, showing that even that murder was [index: entries preserved]

^A committed through envy. As for Zacharias, some say he was one of the twelve prophets; others, that he was the one called the son of Joada; ^B but the majority, that he was the father of the Baptist. For they write that they received from the unwritten tradition of the fathers that there was a place in the Temple assigned to virgins, in which the Theotokos once stood after the birth; and that he did not cast her out, saying that she was a virgin. For this reason, he was also murdered between the Temple and the outer altar.

*Vers. 36. Amen — this.* Since the fear of Gehenna, which hung over them because it was going to come, did not move them, ^B he terrifies them and drives them toward his goal with calamities that were not long to follow. Therefore, he confirms that all these things—namely, the most wretched retributions—must indeed come upon this generation, that is, upon these very men. For under Vespasian and Titus, the evils from the Romans overtook them.

*Vers. 37. Jerusalem — to you.* Turning his speech to the city, he laments it. The reduplication of the appellation is a demonstration of pity. For he pities it, as one that was formerly beloved, but is now about to suffer extreme things on account of the iniquities of those dwelling in it. Consequently, he reproaches it for having killed the prophets whom he himself had sent to it.

*Vers. Quoties — you would not.* I wished, he says, to gather your children under my protection, whom sins had dispersed from divine guardianship. ^C By the example of the hen, he shows his affection for the Jews. Some, however, understand the word as referring to the Jews dispersed into various regions under previous captivities. *And you would not*, not receiving me, but persecuting and being in haste to kill. He again turns his speech to the inhabitants of the city.

*Vers. 38. Behold — desolate.* Your house, that is, the temple, is left to you desolate of the divine grace indwelling it. This was their house, as it was built in their city.

*Vers. 39. I say — of the Lord.* And when will they say this? Willingly, never; but unwillingly, at the time of his second coming, ^D when he shall come with power and great glory, when the recognition will be of no use to them. But the statement "You shall not see me from now on" is that of a lover; for he truly loved, but was held in contempt, and therefore he was in great pain. By saying "from now on," he signified not only that hour, but the whole time until the crucifixion, after which they beheld him no more.

For [if] indeed [He] was seen by some after the resurrection, yet [He was] not [seen] by the unbelieving Jews. Now, the [phrase] "Blessed is he who comes in the name of the Lord" is Davidic, and its interpretation was given in the forty-fifth chapter. ^A

Chapter 24

Vers. 1. *And [as he went out of the] temple.* Having heard that "Behold, your house is left unto you desolate," they marveled if such a temple would be destroyed; and for this reason they approached to show Him the structures of the temple as being admirable.

Vers. 2. *Jesus however—diruatur.* He questions them first: "Do you not see all these wonderful things?" Then He predicts their destruction, and no longer prophecies about desolation, but about complete demolition. Mark, however, says that as He was departing from the temple, one of his disciples said to Him: "Master, see what manner of stones and what manner of buildings!" And Jesus, answering, said to him: "Do you see these great buildings? There shall not be left one stone upon another that shall not be thrown down." Luke, ^B truly, wrote that "as some spoke of the temple, how it was adorned with goodly stones and gifts, He said: As for these things which you behold, the days will come, in which there shall not be left one stone upon another that shall not be thrown down." For although all the disciples approached to show Him the buildings, and since some of them were speaking to themselves about the temple, that it was adorned with goodly stones and offerings, one of the disciples said to Christ: "Master, see what manner of stones and what manner of buildings!" But He spoke to him and to all the others as well, what He spoke.

Some, however, say that in some parts, a stone was indeed left upon a stone which was not thrown down. To whom we answer that all things which were pointed out, and which were worthy of admiration, were thrown down to the very foundations according to the Lord’s sentence; but if any remnant was left by the Romans, even this was later thrown down by others, being transferred to other buildings. ^C

Chapter LVII. On the consummation.

Vers. 3. *And as He sat—sæculi?* Now Mark also mentioned the names of those who asked, saying that "Peter, and James, John, and Andrew" [asked]. For although all of them approached to learn, these four asked because they had greater boldness. They ask, however, not so much about the destruction ^D of the temple, as about the time of His second coming. Wherefore also according to the logic...

of the situation, they approached Him privately, so that this might not become known to the Jews. ^A But Matthew says that they asked these two things: "When shall these things be?"—that is, those concerning the destruction of the temple—and "What is the sign of thy coming, and of the consummation of the age?" Mark, however, says that the question was one, about the temple alone. For he wrote: "Tell us when these things shall be, and what is the sign when all these things are to be consummated." Luke wrote in a similar way. What, then, is to be said? That the question was indeed one, as Mark and Luke wrote; but the intention of the disciples was to learn about these two things: the destruction of the temple and the second coming of Christ. For, supposing that these two things would happen at the same time, they made one question regarding both. Matthew, however, making their intention manifest, divided it into two.

Vers. 4. — Vers. 5. *shall seduce*. He answered nothing to these questions, ^B but first tells them those things which it behooved them to know first, which were to occur before those other things. But Luke says: "Take heed that ye be not seduced. For many shall come in my name, saying: I am; and: The time is at hand. Do not therefore follow them." They shall come, he says, using my name for the deception of those who are to believe them, and saying, each one of them, "I am"—that is, the Christ—and "The time is at hand," that is to say, of my second coming. "Do not therefore follow them," or any one of them. But Mark said: "And they shall seduce many." There were such seducers, Simon and Menander the Samaritans, and others.

Vers. 6. *It is to come* — *of wars*. He calls those "wars" which were stirred up against Jerusalem; but "rumors of wars," those against the other cities ^C of the Jews, which Josephus writes took place before Jerusalem was captured. For the nation of the Jews raised itself up, and did not pay the tribute; the Romans, indeed, not enduring the insult, prepared an expedition against them.

Vers. 6. *See* — *the end*. Do not be terrified, He says, as if the preaching were to be destroyed by sedition and disturbance. For all these things that I have said concerning these wars are about to happen, yet in such a way that they will do it no harm. Or: Do not be terrified, as if the end, that is, the destruction of the temple and the city, were already instant. For all these things must come to pass, but the end, that is, their destruction, is not yet. For afterwards Jerusalem was captured. ^D Chrysostom says that the disciples, when they had heard in the preceding section about the extreme vengeance upon the Jews,

were disposed to view it as a foreign calamity, one that did not touch them; and at that time only, without turbulence, they dreamed of the blessings that were to come in the second coming of Christ apart from any turmoil, for which reason they had posed the question. But Christ, on the other hand, ^A announces to them the arduous trials, establishing them as commanders of the struggle; and he commands them to be vigilant for a double reason: both that they might not be deceived by seducers, and that they might not be disturbed by the rumor of wars. For he says that a dual war is imminent—that from seducers and that from the Romans—and that there will be much and varied agitation, both within and without.

Vers. 7. *Exsurget — regnum.* That is, the nations allied with the Romans against the nations allied with the Jews; and the kingdoms serving as auxiliaries to the Romans, against the kingdoms serving as auxiliaries to the Jews; and for this reason, their wars will become intense.

*Et — loca.* That is, in the individual locales of the Jews. It is added in Luke that "there shall be terrors and great signs from heaven," ^B so that the Jews may recognize that the things which are to happen are of divine wrath, and understand that they are suffering these things on account of the killing of the Savior.

*Omnia — dolorum.* These are the beginning of evils, the preludes to the calamities that are coming upon the Jews.

*Tunc — afflictionem.* "Then"—when? Before the apostasy. For he has carried the discourse forward to that time, which Luke also signified by saying: "Before all these things they will lay their hands upon you, and will persecute you, delivering you to the synagogues and prisons, being led before kings and governors for my name's sake." For after the Assumption of the Savior, ^C the Jews brought many grievous things upon the apostles; at times handing them over to the rulers of the synagogues to be punished, and at other times dragging them before kings, as for instance Herod and Agrippa, and the like. Moreover, before governors and commanders of cities, and those performing the office of proconsul or magistrate, just as the book of the Acts of the Apostles testifies.

*Et occident vos.* He says this only to those who were to be put to death through the wickedness and craftiness of the Jews, such as Stephen and James, the brother of John, and if anyone else.

*Et — meum.* By parents, by relatives, by friends, by countrymen, ^D by family members, by strangers, by rulers, by the ruled, and to speak simply, by all who are alienated from the preaching. But having foretold the gloomy things, he then added the consolation, saying: "For my sake," for this signifies "for my name's sake." And in truth, it was a great consolation to the disciples to suffer for his sake.

^A Vers. 10. *And—many.* They shall be suspicious of one another on account of the difference in faith, that is, those who do not believe towards those who do believe.

*And—they shall hold in hatred.* Mark said more clearly that "brother shall deliver up brother to death, and father his son, and children shall rise up against their parents and shall put them to death." It is likely that all these things happened, even if the Book of Acts does not discuss them all in detail. And Luke also says: "You shall be delivered up even by parents and kinsfolk, and friends and brothers, and some of you they shall put to death." For Christ predicted to his disciples even this, the most terrible of all things, namely, that they would be fought against even by those most closely related to them, so that having learned of these things in advance, they might be prepared for endurance and, thereafter, might bear the hardship more lightly. He had already predicted all these things to them in the nineteenth chapter; seek the explanation of them there as well.

Vers. 11. *And—many.* Above he spoke of those who will feign that they are Christs; here, however, he speaks of those who will feign that they are prophesying. For many such people existed at that time, while the preaching was still at its beginning.

Vers. 12. *And—of many.* And this is the most miserable thing, that they shall not even have consolation from the love of friends. Some, however, interpreted "love" here as hospitality, others as sympathy. See how many dangers he predicted to them, inciting them to all things, sharpening their resolve for courage, and making them adamant through his reinforcements.

^B Vers. 13. *But he—shall be saved.* This also was said in the nineteenth chapter, and a very clear interpretation was given there.

Vers. 14. *And shall be preached—in the world.* From this he showed that no dangers will overcome the preaching, and he thus injected great consolation into the preachers, as they were assured that nothing will hinder them if only they are steadfast. Mark, however, said it more clearly: "And in all nations it must first be preached that the Gospel."

Vers. 14. *In—nations.* For the refutation and accusation of those who have not believed, so that they may not be able to say on the day of judgment that "we did not hear the preaching." This was also discussed in the nineteenth chapter.

^C Vers. 14. *And—the end.* The end of the temple and of Jerusalem, as we have already predicted. He says, therefore, that after all the things mentioned have come to pass, and after the Gospel has been preached in the whole world, then shall come to the Jews a total destruction. And that before the capture of Jerusalem the Gospel was preached to the whole world, Paul said: "It is bearing fruit," he says, "and growing in every ^D

^A creature under heaven." For if he himself preached from Jerusalem as far as Spain, consider also regarding the other apostles how far they ran. For this reason, after the Gospel had been preached everywhere in the inhabited world, Jerusalem perished, so that the Jews might not have even a shadow of an excuse, having seen so great a power of the preaching, that in a short time it ran over the whole inhabited world and shone everywhere, while they themselves remained in the same unbelief and ingratitude.

"When therefore..." — let him understand. By "abomination" he now means the statue of Titus, which, having captured the city, he set up in the inner sanctuary of the temple. For the Law was accustomed to call such likenesses abominations. And he called it "of desolation," because as the temple and the city were being deserted, it was set up, or because it was the image of the one who made them desolate. ^B But the phrase "When you see" seems indeed to be spoken to the apostles, but it is directed to the Jews, so that they might know that not long after, but while they were still alive, the abomination would stand. For most of the apostles had died before that time; the others who remained were at that time living in other parts of the world. He sent them, however, to Daniel, who had prophesied about such an abomination and destruction. "Then," he says, "let him who reads the book of Daniel understand" and consider the erected abomination. Luke, however, tells of another sign, saying: "When you see Jerusalem surrounded by armies, then know that its desolation has come near." It appears, therefore, that Christ said both.

"Then — to the mountains." Having spoken of the evils that would seize Jerusalem, and indeed also of the many and various temptations of the apostles, and furthermore of the success of the preaching, that it would run over the whole inhabited world without hindrance, he speaks again of the calamities of the Jews, showing that when he and his disciples are glorified ^C everywhere, then these men are destroyed on all sides. By what seem to be small things, he shows the unbearable nature of those plagues. For consider. "Then," he says, "let those who are in Judea, where Jerusalem is situated, flee to the mountains, having no hope of safety in remaining;" for there will be no calling back at all, nor any change of the evil. Therefore, it is desirable to flee even with the body naked, without looking back.

"Of his own house." Because of the inescapable danger below, so that one might not fall and perish.

"His garments." For if those in the city are fleeing the disaster within, much more so those in the fields. And in Luke he also states the cause of the vehemence of the plagues: "For these are days of vengeance, so that all things which are written may be fulfilled," that is, in the days...

books of Daniel and the other prophets, concerning such a siege. But these are the days of vengeance for the slaughter of the Lord. But these things are according to history.

According to the anagogical sense, those who are in Judea, that is, in divine worship—for the name Judea signifies this—let them flee to the mountains, I mean, to the high aid of God, or to the heights of the virtues. And he who is upon the housetop, that is, he who has been raised up from low habits and has become exalted in his way of life, let him not descend to take up the passions of the world which he has left behind. And he who is in the field, that is, in the solitary life, let him not turn back to take his garments, which are the coverings of sins, which he has long since put off. ^B

Vers. 19. "Woe—to those with child." To the former because of the internal burden, to the latter because of the external. For the former are weighed down by the burden of the embryos, and the latter by the weight of those they are nursing. For it is easy to despise money and clothes for the sake of salvation; but to make her who has a child in her womb light for a quick flight, or for her who is nursing to cast away the infant she is nursing, is absolutely impossible, because of the bond of nature. Woe, therefore, to them, because they will easily be overtaken, and likewise the embryos and the nursing infants, as they will perish together. ^C

According to the anagogical sense, we call those souls pregnant who have not yet brought forth virtue; and we call those nursing who have indeed brought it forth, but the offspring is child-like and very small.

Vers. 20. "Pray—on the Sabbath." It is evident from this that although he was addressing these words to the apostles, they nevertheless looked toward the Jews; for the apostles no longer observed the Sabbath when Jerusalem was captured. But why "neither in winter, nor on the Sabbath"? In winter, because of the difficulty caused by the season; but on the Sabbath, because of the Law, which did not permit one to walk further than the steps established by the law on the Sabbath.

Anagogically, we understand the flight to be the departure of the soul from the body; the winter, the agitation and disturbance of the thoughts; and the Sabbath, idleness from ^D virtue. The Word therefore commands us to pray that our soul's departure may not take place in the agitation and disturbance of thoughts, nor in idleness from virtues, but in a tranquility of thoughts and in the operation of virtue.

COMMENTARY ON MATTHEW — CHAPTER XXIV

Vers. 21. *Erit — fiet.* If anyone should chance upon the writings of Josephus, he will be thoroughly convinced of these things. For even though he was a Jew, he asserts regarding such wrath of God that it surpassed every calamity and exceeded every tragedy. For in addition to that strange siege, the famine was so great that even among mothers themselves there was a struggle for the eating of their children, and wars occurred on account of this. For what reason then did they suffer things more grievous and terrible than all men from the beginning of time? Because they committed a transgression more abominable and terrible than all who have been from the beginning of time, by killing the Son of God. ^A Luke says more clearly that: "There will be great distress on the earth, and wrath upon this people, and they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled by the nations, until the times of the nations are fulfilled." Calling the wrath of God that which is for His Son, and the times of the nations those which will last until the consummation of them and of the whole world.

Vers. 22. *Et nisi — dies illi.* He speaks of the days of that war and siege, saying that if those days had not been shortened by divine dispensation, no flesh would have been saved, no one would have escaped death—that is, no flesh would have remained—the Jewish flesh, clearly. For all men would have perished, both those inside and those outside: some by famine, others by plague, others by the sword and in every manner of death. ^B For the Romans were fiercely enraged against all the Jews, and acted against those who were scattered everywhere. He calls the believers from among the Jews "the elect," for whose sake he stopped the war more quickly, so that they would not perish together with the unbelievers, but rather that some of the unbelievers might also be saved through them, so that no one could be able to say that this heaven-sent scourge came upon them on account of those who believed; but so that those who remained, seeing that all the believers among them had escaped, might understand the cause, and be convinced that not only did they who perished not perish on their account, but rather they were saved on their account.

That "all flesh" is taken as "no flesh" is clear also from the Davidic statement, ^C saying: "Let no (‘all’) iniquity have dominion over me," instead saying, "not even one." For this is also an idiom of the Old Scripture.

But you, consider for me the dispensation of the divine Spirit: how John, who was living when these things happened, and lived for a long time even after the conquest, wrote none of these things, lest he seem to be writing as having been said long ago what had already occurred; but those who had died before these things took place, they wrote everything clearly, so that the prophecy of His Christ might appear beyond suspicion. Having therefore fulfilled until then...

^A His account of the destruction of Jerusalem, He passes on to the remaining question, that concerning His second coming, and foretells its signs, which will be useful for Christians.

† God cut short the afflictions and the war; for had the war lasted any longer, all those within would have perished utterly from famine.

Vers. 23. *Then—do not believe.* The word "then" does not always signify a sequence to what has been said before, but merely the beginning of the things that are to be mentioned, just as also [the phrase] "in those days," which we discussed in the third chapter. And so, in this place, the word "then" does not signify an order of time, but [the time] when the things that are to be said will come to pass. It seems, indeed, that these things are said to the apostles, but they are directed toward the Christians who will be present at that time.

Vers. 24. *Surgent—false prophets.* "Surgent" [They will arise], that is, they will come. Now, false christs are those who pretend to be Christ, but false prophets are those who pretend to be prophets.

Vers. 24. *And—prodigies.* He said that there would be false prophets even before the capture of Jerusalem. "For many," He says, "will come in my name, saying, I am the Christ." And again: "And many false prophets will arise." But those who will come before His second coming will be far more grievous than those who were before the capture of Jerusalem. For these will also perform great signs and wonders; the false christs, indeed, by working miracles, and the false prophets by predicting certain future events.

Vers. 24. *So that—the elect.* "If it were possible," it is said to them. Of these false christs, one is he who is called the Antichrist, coming last of the others, whose prophets are these very ones mentioned as false prophets. Regarding this one, Paul also wrote, for after calling him the man of sin and the son of perdition, he added: "Whose coming is according to the working of Satan, with all power and signs and lying wonders." ^B These, therefore, are the sign of the second coming.

Vers. 25. *Behold, I have foretold it to you.* He bears witness that He has fortified [the faithful] by clearly foretelling it. At Mark’s account, however, He says: "But look out; behold, I have told you all things beforehand," namely, the things that will come to pass regarding the seducers. But through the apostles, as it has been previously made clear, He says these things to those who come after. For note that He said to the apostles the things concerning the destruction of Jerusalem, and [also] the things concerning

^A His second coming, as to the teachers of the new people, knowing that they would also teach these things, and would write them, both as a proof of what He had prophesied concerning the capture [of Jerusalem], and for the security of the faithful who would be before His second coming.

— If therefore you shall say, behold, He is there ^B or here, do not believe. Those who at that time speak these things are the precursors and ministers of Antichrist. By "inner chambers" understand now the most hidden places in houses.

— As the lightning. As the lightning, He says, goes forth and appears to all, requiring no herald or proclaimer, but by the excess of its own brightness appearing in a momentary wink of time to the whole world; so too will that coming ^B be, by the excess of its own brightness appearing to all at once, and becoming its own messenger to men. For the second coming will not be as the first, which took place in poverty and obscurity; but, on the contrary, this one will come with great power and glory, with the entire heavenly host as His retinue. Therefore, no one will be able to be ignorant of it at that time.

— Wheresoever the eagles. He said this because of the retinue by which He will then be surrounded. He compared those who accompany Him to eagles, as being both winged and royal; while He compared Himself to the carcass, as being the gathering point of such eagles, and as their spiritual food and eternal life. Luke wrote "Body" for "Carcass" ^C.

— Immediately — heaven. Luke also spoke concerning these things, that there shall be signs in the sun and moon and stars. But see how He said "Immediately," demonstrating that almost all things—both those already mentioned, and these, and those yet to be said—will happen at once. For God will also shorten this temptation for the sake of His elect. He calls "tribulation" that which will be stirred up by Antichrist and his deceivers, which will afflict the pious. The sun will be darkened, not by being removed from existence, but by being overcome by the light of the coming of Christ; and the moon will not give its light, and the stars will fall, as if there were no longer any need for them. For there will no longer be night. But Luke wrote that there will also be upon the earth ^D "distress of nations in perplexity, the sea and the waves roaring, men fainting from fear and expectation of the things which are coming upon the world"; calling "distress of nations" the turmoil, and "perplexity" the calm—for the sea will roar contrary to nature without winds—and its "waves" [the sound of the surge]; and "fainting" he calls death.

^A Vers. 29. *And... will be shaken.* And the celestial hosts will shudder, seeing such a transformation of creation, and God descending to earth, and all men who have been from the beginning rising from the dead, and about to give an account of things lived.

Vers. 30. *And... heaven.* He refers to the Cross as His sign, which will then shine much more brightly than the sun: for the sun will be darkened, but this will appear. For what reason will it appear? To terrify, especially indeed the Jews, and then also the Gentiles, all who reproached Christ with the Cross, and that they may know that this very one is descending, being God.

Vers. 30. *And then... earth.* Then every tribe will wail, of the unbelievers, that is to say: some, because they crucified God; others, because they punished Christians; and others, because they did not believe. For there is no need for them of any other accusation besides the Cross. But the wailing at that time will be useless to them.

*And they will see... many.* The Cross will indeed go before Him, as a justification against those who crucified Him; but He will descend upon the clouds, as He was taken up.

^B Vers. 31. *And He will send... of them.* Before the Cross appears, He will send them: for He did not use the order of a narrative, but simply says what will come to pass. But by the four winds he signified the four extremities of the inhabited world: the east, the west, the north, and the south. For from each extremity a proper wind blows, and these are the four which are properly called winds. And by the extremities he also signified the middle places.

But what He says, *From the highest points of the heavens to their ends*, is explanatory of what He said, *From the four winds*, signifying that the same points are meant: the extremities are the limits mentioned. But in Mark He says, *From the end of the earth to the end of heaven*, teaching that the limits of the earth and of heaven are the same.

And note that the trumpet will awaken the dead; ^C but the angels will gather those who have been awakened; and the clouds will snatch up those who have been gathered, as Paul said, *to meet the Lord in the air*. But that the angels will also gather the sinners, Christ taught, interpreting the fourth parable of the twenty-fourth chapter. For He said that *the Son of Man will send His angels, and they will gather out of His kingdom all stumbling blocks, and those who practice iniquity*. Seek the explanation there, therefore.

^D Vers. 32. *A... parable.* By "parable" he means the example which he is about to speak, in order to demonstrate that there is not a great interval between this sign signifying the second coming and the coming itself.

^A

Vers. 32. In the presence of—at the doors. But in Luke he has spoken more clearly: "When these things begin to happen," namely, the things concerning the false Christs and false prophets, "look up and lift up your heads, because your redemption draws near." Then he says: "And he told them a parable: Look at the fig tree and all the trees; when they put forth their buds, seeing for yourselves, you know that summer is already near. So you also, when you see these things happening, know that the kingdom of God is near." When you see, he says, these things happening—that is, the things concerning the deceivers mentioned—know that the second coming of Christ is near; for he now calls this the kingdom of God and the redemption of the righteous. It is the kingdom, because he approaches as a King; it is their redemption, because he saves them. He took the example from the fig tree, showing that, just as when it puts forth—that is, when it produces leaves—it is necessary for the season of summer to be near, so too when the sign of the second coming occurs, it is necessary for it also to be near. For he is accustomed to take natural examples for things that are truly about to happen. ^B

"Amen—may take place." All these things, as many as he previously stated, namely, both concerning the destruction of Jerusalem and concerning those near his second coming up until that time. How then did he say, "This generation"? He called the religion of those who believed in him a generation. For in order that the apostles might not suppose that the predicted hardships would utterly destroy the preaching and the faithful, he assures them that the religion of the believers will not be destroyed until the second coming, but will remain until the end of the world, cut off by no one. Concerning this, he had previously spoken to them in various ways and given confirmation, but since they were still prone to forgetfulness, he secures them even further. ^C

"Pass away." Establishing the trustworthiness of what he said, he says that these stable and immovable things will rather be destroyed than my words pass away, which I spoke concerning that about which you asked. In another place, too, he used this form of confirmation, saying, "It is easier for heaven and earth to pass away than for one iota of the law to fall."

Chapter 58. Concerning that day and hour.

Concerning—of the heavens. He previously told them everything else that it was profitable to know, but he concealed only the day and hour of the end of the world out of wise management, so that, being ignorant of them, those who were then living might be vigilant, attentive, and always in expectation. For indeed, if ^D

^A he had foretold these things, they would have lain down and been careless until they came. And see how wondrously he warded off their curiosity concerning that day and hour. For, so that they might no longer pester him about these things, he says that not even the angels of heaven know about them, when they shall come, as if saying: If the heavenly angels are ignorant of these, how much more is it not fitting for earthly men to know them?

Vers. 36. *Nisi — solus.* The word "only" is understood in relation to creatures, not to the Son. For if all things that the Father has are the Son's, as the Son said, and among all things is the knowing of that day and hour, this too must surely belong to the Son. But in Mark it is written: "Neither the Son, but the Father." And some understand that not even the Son knows that day and hour, as a man; for as God, he knows it equally with the Father. But it is more elegant to say it thus: "Neither the Son knows, unless the Father knows"; for since the Father knows, the Son surely knows as well. "For I," he says, "and the Father are one." ^B Observe, too, how in Matthew "only" is used, but there is no mention of the Son, so that it might not be referred to him; but in Mark "only" is not used, but the Son is mentioned, so that it may be understood as we have said.

Vers. 37. *Sed sicut — hominis.* A manifest example: that it will be sudden and unexpected.

Vers. 38. *Sicut — Vers. 39. hominis.* By explaining the example, he taught that it will come even while many are living in luxury and security. Paul also, writing in this manner, says: "When they shall say, Peace and security, then sudden destruction cometh upon them." To "marry" is to join a daughter to a man. And if there shall be luxury then, how did he say, "After the tribulation of those days"? ^C Tribulation there will be for those who worship God and for the righteous, but luxury for the wicked and the senseless. But he set forth a fitting example. For just as those in the time of Noah, seeing the ark being built and that which announced their approaching subversion, were not aware; so too these, seeing the Antichrist working zealously and the signs of the consummation, will remain without care. Observe also how he foretells in detail all things that are to come until his advent, showing that he also knows that day and hour, but out of dispensation, as has been said, he conceals it. But seek the tenth chapter in the second discourse of Gregory the Theologian on the Son, and you will find a most pleasant solution.

Vers. 40. *Tunc — Vers. 41. relinquetur.* Through those who are in the field ^D

^A he points to the wealthy, but through those who are in the mill, the poor. And he teaches that even among the wealthy and among the poor, some are saved and some perish. Therefore, he brought forward the word in the masculine when speaking of the wealthy, showing that what is lofty and strong is in them; but for the poor he used the feminine, hinting at their lowly and weak state. For those who either use their wealth well or endure their poverty well are taken up to meet the Lord, as those known to Him; but those who do otherwise are left below as unworthy, waiting there for the Judge. Luke says of this in the sixty-first chapter, that "There will be two in one bed (37) one will be taken, and the other will be left behind." Two shall be grinding at the same ^B mill; one shall be taken, and the other shall be left behind. By those who are in the bed, he indicates those who are resting; by those who are in the mill, those who are enduring hardship. It is evident, therefore, that these things were spoken at different times and in different manners, the words of Luke first, and the words of Matthew later.

† He called the world a field (38); therefore, the one who is saved is taken, and the one who is condemned is left behind. Let us learn, therefore, from this place, that both poor and wealthy, and slaves and masters are taken and left behind. He shows that neither are all the wealthy lost, nor are all the poor saved. "Therefore, he also adds: Watch, therefore, because you do not know ^C at what hour your Lord is coming." He did not say "the day," wishing them to be constantly engaged in the struggle.

Watch—is coming. Mark wrote: "Watch and pray; for you do not know when the time is," that is, the time of His second coming. Understand by watching and vigilance not only temperance in sleep, but also every kind of attention and guarding. For Luke also says: "Take heed to yourselves, lest your hearts be weighed down with debauchery, and drunkenness, and the cares of this life, and that day come upon you suddenly. For it will come upon all who dwell on the face of all the earth." By a trap (39) he means what is unexpected and unforeseen, both in its manifestation and in its suddenness. "Dwellers on the face of the earth" are those who are living, or those who are ^D abiding in the world. Next, he speaks also of prayer: "Watch at all times, that you may be accounted worthy to escape all these things that are about to happen (40)," that is, from the deceivers and all those terrible things.

^A

*Vers. 45. That — his.* A watch, or custody, is called the fourth part of the night, as we have said elsewhere. But He says this parabolically now: that if a man knew at what time the end of his life would come, he would surely have watched at that time and would by no means have perished. But for this reason God has made the common end of all, and that which is proper to each one, unknown, so that they might not watch only at that time, living badly for all the rest, but that, with the end being uncertain, they might be expecting it at all times, and at all times be in a state of struggle.

*Vers. 44. Therefore — is to come.* Therefore. Why? Because you do not know the time. Now in the universal end of the world, it is manifest that the Lord comes. But concerning the particular end, some say that at the death of every Christian, the Lord is present with the holy angels, when also the soul renders an account; others, however, call this "His personal coming" the command for the separation of the soul. But since He has now introduced the memory of the future judgment, He turns His discourse to the teachers and says:

*Vers. 45. Who then — time.* By "the household," He speaks of the ministers, the servants of God; and by "food," the rational, instructional [food].

*Vers. 46. Blessed — doing so.* So, just as he was ordered. ^B

*Vers. 47. Amen — him.* He will set him over great honor; He will count him worthy of His own goods. But do not you curiously investigate anything further regarding such matters. For parabolic things should be handled as if they signify only those things that are necessary.

Observe also that two things are required of him who is set in charge: faith, so that he does not hold back what belongs to his fellow-servants or consume them uselessly; and prudence, so that he may distribute in a becoming manner that which has been entrusted to him, and with judgment in both quality and quantity. This discourse, moreover, is appropriate not only for those who are "rich in word," but also for those who are rich in money and possessions. For God has established all as stewards of what they possess, willing that all should faithfully and prudently distribute everything. Furthermore, this discourse also applies to those who have received any authority whatsoever; for it is necessary that they, too, should not administer according to their own personal favor or enmity (which is theft and infidelity), nor foolishly and imprudently. ^{C D}

*Vers. 48. But if — ignores.* That evil servant, who namely has turned out to be, on the contrary, unfaithful and imprudent, if, thinking that his Lord is delaying because he does not know the day and the hour, as it has been said, he begins

to beat his fellow servants, that is, in whatever way to harm them, whether spiritually or physically. But if he eats and drinks with the drunkards, that is, if he keeps company with wicked and corrupted men, his lord will come upon him unexpectedly.

^B — himself. He shall sever [him] from the dignity of his stewardship.

† He refers to a total and perpetual cutting off, [i.e.,] the removal of the grace of the Holy Spirit. For if, even now, it is not mixed with the souls that contaminate it, but still remains with those who have once been sealed, awaiting their conversion, then it will be utterly and perpetually alienated from them.

And the portion — of teeth. He calls his portion that of himself, as already separated from the stewardship dignity; or else he will divide him from his own worshipers, and will place his lot with the hypocrites, as one who feigns to be managing and presiding, when he is rather a source of harm. In two ways, then, he has stirred [us] to be always vigilant: both by the honor which is laid up for the faithful and prudent servant, and by the punishment which awaits the evil servant. Luke also wrote this parable in his forty-sixth chapter, in which he speaks of the evil servant, that "he will place his portion with the unbelievers." Now, the unbelievers are also by all means hypocrites. For they profess to know God, but they lie. And thus the statements are in agreement; but if they even sound discordant, it is nothing strange, for they were spoken at different times.

CHAPTER LIX. Concerning the Ten Virgins

Then — to the virgins. In his own peculiar way, he now calls the kingdom of heaven those things which will then happen concerning the kingdom of heaven; and [he calls] virgins those who preserve virginity, whether they be men or women. ^C It is necessary to know that in the preceding parable he taught more generally concerning every benefit which is owed to one's fellow servants, but in this one he discourses more particularly concerning that which is [a matter] of money and possessions. He sets forth virgins in this parable not without reason, but because he showed virginity to be something great when he said: "There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven." For it is indeed a great thing. Hence, it was not placed under the necessity of the law, but has been left to the will of men. "He who is able," he says, "to accept it, let him accept it." ^D He wishes now to show that not even this great achievement will profit the one who possesses it, without almsgiving.

^A Ver. 1. *Which... for the bridegroom.* The virginal lamp is the purity which proceeds from virginity. The bridegroom, moreover, is Christ, as both loving and beloved. "They went out to meet him," that is, in expectation of meeting him.

Ver. 2. *Five... 4. their own.* He calls the virtue of almsgiving "oil." He has rightly called these women foolish, because, although they had conquered the sharp and vehement desire of the body, and had endured the greater labor, they were overcome by miserliness. For that battle is far more violent and tyrannical than this one. He called the others wise, precisely because they had not suffered what the foolish ones had suffered.

[Otherwise, the Theologian interpreted certain of the preceding sayings in his exhortation to baptism; but these things, as well as those, can be beautifully said.]

Ver. 5. *While he tarried... they slumbered.* "While he tarried," on account of the delay of the second coming. Slumber, in this passage, is to be understood as cooling of fervor, and sleep as death.

Ver. 6. *At midnight... meet him.* He said "the middle of the night," either again indicating what is sudden and unexpected, or signifying that the resurrection of the dead will take place in the night. The cry mentioned, Paul called a "command" and the "voice of the archangel." And "go out," of course, from the tombs.

Ver. 7. *Then... their own.* All of them indeed arose, but those who had adorned their lamps were the ^B wise. And they adorned them with the ornament of oil.

Ver. 8. *But the foolish... are going out.* And this was foolishness, to hope that they would receive there oil for adornment, which would then be possessed by others. They are going out, being darkened by the darkness of unmercifulness. For many are accustomed to call even the unmerciful "dark" [men].

Ver. 9. *They answered... you.* And this was of prudence. The discourse teaches that no one can help another then by his own virtue. For it will scarcely suffice for his own salvation, because even he who is most devoted to virtue fails in many things. See, moreover, how the wise ones demonstrate almsgiving even there, wishing indeed to share with the foolish, but being unable. For this ^C is what their response signifies.

Ver. 9. *Go... for yourselves.* Since they could not share for a reasonable cause, they nevertheless counsel them out of humanity. The poor are indeed the sellers; but they do not sell at that time.

^D [alt-version omitted]

^A *Vers. 10. Euntibus — sponsus.* They attempted to leave, but they could not. This statement also shows that at that time the impulse toward virtue will be in vain.

*Vers. 10. Et — ianua.* Nuptials are the communion of the kingdom of heaven and the life with Christ.

*Vers. 11. Postea — nobis.* For they think that they will enter just as the virgins.

*Vers. 12. At illos vos.* "I do not know you," He says, "your lamps being extinguished." Understand "know" here as that which proceeds from familiarity. For no one who is unmerciful is familiar with the merciful Christ. Alas! After so many toils, after so many struggles, after so many trophies ^B which they had raised against the raging nature, they were cast away because of lack of mercy. If, therefore, someone who is unmerciful does not even have virginity, of what condemnation would he not be worthy? It is not necessary to inquire curiously why there are ten virgins, and what their vessels are, and what the door of the nuptials is, and the other similarities of the parable, as has been frequently instructed elsewhere.

But if it is written in the sixty-first chapter that sinners go first into eternal punishment, ^C then the just into eternal life; in the present chapter, the opposite appears, since the wise virgins enter first, and then the foolish ones are sent away. Do not suspect that there is a contradiction in the chapters. For that one treats accurately of the order; but this one has another purpose, namely, to teach only that virginity does not save if it does not have mercy joined to it, and that the virtue of another will not profit one at that time, and that the impulse toward virtue is in vain at that time, and that although those who are condemned entreat much, they do not bend the judge. But all other things were composed without careful selection, ^D so that the parable might be plausible. For He did not even say that they were sent away into punishment, because He is not now inquiring accurately about such things.

*Vers. 13. Vigilate — veniet.* He frequently subjoins this, showing that there is great benefit in attending to this, because of the uncertainty of the final day and hour.

CAP. LX. On the talents.

*Vers. 14. Sicut — Vers. 15. facultatem.* This parable is also similar to the one placed above concerning the faithful and prudent servant, but it is fashioned in another way, and it deals with those who have received gifts of teaching from God—for these He now calls "talents" because of their honor—and who either brought gain through their use, or by burying them made no gain. He says, therefore, that He called His servants, the Son—

^A that is, the man, as one who was about to go abroad; and to one indeed He gave five talents, that is, many; for various are the doctrinal gifts, which Paul enumerated; to another two, that is, few; and to another just one. These may be the bishops and teachers of the churches. Then He adds the cause of the inequality in the distribution, namely, that it was according to each one’s capacity and aptitude.

*And he went abroad immediately.* That is, He left them to work. For just as He said concerning the vineyard, that He let it out to tenants, and went abroad, so He says it now as well, that you might learn His long-suffering, how He does not immediately demand an account. Some say, however, that the going abroad is the Savior’s assumption into heaven.

*Having gone—two.* All who trade in the salvation of the disciples and make them, in turn, teachers of others, double the gifts entrusted to them. [He who acts well, and teaches rightly, doubles the entrusted talents.]

*But he who—his.* Understand the earth. For in himself he buried what was given for work, so that it might be useful neither to him nor to others.

*After—account.* He comes according to the second ^B coming; therefore He also said, *after a long time.* He settles the account, that is, He moves a final reckoning.

*And—over them.* Those acquired through his diligence, as has been said, and who have borne fruit to God, are gain.

*He said—I will set thee.* I will make you worthy of many graces, I will impart many good things to you.

*Enter—thy.* He signified the total blessedness through the name of "joy."

*Having approached—thy.* Although the gifts were different, the honor is equal, because the zeal in them was also equal. For indeed, each one doubled what had been given. Or it may be said otherwise: they are praised equally, and brought in equally; but they are deemed worthy of different rewards according to the proportion of what was gained by them. ^C

*Having approached—what is thine.* Hard, that is, austere. For he thought that the sole zeal of those who were trading, without God’s assistance, would accomplish all profit. The parable fashioned this response, wanting to show that such persons— ^D

will be able to make a reasonable defense, and that whatever they offer in their defense will be turned back against them. Listen, therefore, to what follows. ^A

*Vers. 26. Respondens* — Vers. 27. *usura*. The Lord does not say these things as if the man were speaking the truth; for nothing is rightly done without him. Rather, he proceeds by way of a hypothetical argument, as if he were saying: "Even if I were such as you describe—which is not true—yet because you knew me to be such, you ought all the more to have put my gift to work for those who know how to discern good from evil." These he calls bankers. "You ought to have taught, admonished, and counseled; you ought to have done whatever was in your power, and left the rest—namely, the demand—to me. You ought to have accomplished what was easier in the meantime and left what was more difficult for me." Thus, teaching is ^B a loan, and the interest on such a loan is the addition of virtues. He called gain simply "interest," using the custom of the time.

*Vers. 28. Tollite* — Vers. 29. *ab eo*. He ordered him to be stripped of the gift of teaching; for this is what he meant by the talent. And he ordered this honor to be given in addition to the one who had ten talents. For to everyone who has zeal and diligence, honor will be given, even beyond what was originally added to him. But from him who does not have zeal, as has been said, and diligence, even that which he has—the gift of teaching—shall be taken away, as if from one for whom it is of no use.

*Vers. 30. Servum quoque inutilem* — *dentium*. He did not stop the penalty at the deprivation, but relegated him also to an intolerable punishment, calling him "unprofitable" as being useless and slothful. See, therefore, a ^C fearful matter. For he is punished, not because he did evil, but because he did not do good. For, he says, "Turn away from evil and do good" (Ps. XXXIII, 15). The parable, however, which is set down in Luke in the sixty-seventh chapter, concerning the ten minas, is different from this one, even though it is similar in many respects. For in that one, the gifts were indeed equal, but the earnings and the honors were unequal. For this passage discourses on diverse gifts of doctrine not given equally; that one, however, on different things given equally.

Chapter LXI. On the advent of Christ

*Vers. 31. Cum* — *suæ*. He also narrates, in succession, his second coming for the terror and correction of those who hear. He calls his own glory that which is proper to God. ^D For his first coming was inglorious. But he will sit as judge, and the seat or throne is called one of "glory," that is, glorious and kingly.

*Vers. 32. Et gentes*. Clearly after they have risen from the dead; for he had foretold in various places concerning their resurrection.

*Vers. 32. Et* — *hædis*. For now they are all mixed together.

^A *Vers. 33. Et — on the left.* The just are compared to sheep because of their gentleness, moderation, and fruitfulness in virtues, just as those [animals] are in milk and wool; but sinners are compared to goats because of their wildness, disorder, and unfruitfulness. You might also add, because of the offensive odor of sin, and because they do not walk a straight path, but deviate from the right way, and because they walk along precipices. But those animals possess what they have by nature; whereas the just and the sinners [possess their character] by the will. Therefore the former are honored, while the latter are punished. He divides them not because he has need of witnesses, for he himself is both witness and judge.

*Vers. 34. Then — of the world.* O desirable voice! O ineffable honor! "Blessed," he says, "of my Father," that is, the praised, the elect. He did not say, "Receive," but, "Inherit," as if it were ancestral, as if it were a debt, as if it were prepared for you from the foundation of the world. For before men were created, it was prepared for the just, God having foreknowledge of what was to be. Then he tells also the cause of so great honor.

^C *Vers. 35. I hungered — Vers. 36. unto me.* Hence it is manifest that he is speaking to Christians alone, to whom the precepts of his Gospel have been given. For to the infidels there will be no discourse from him at that time; for all will collectively be self-condemned. For this reason he says: "The ungodly shall not rise in the judgment," that is, they shall not rise to be judged, but to be punished. Indeed, it is manifest, as has been shown above, that when the sign of the Son of man shall appear in heaven, then all the tribes of the earth shall mourn, having only [their] condemning conscience. Now, therefore, as we have said, the discourse is directed to the Christians. Observe, however, how he speaks only of humanity, or love toward neighbors, and by this alone he judges the just to be worthy of honor, and the sinners of punishment. It is not that he intends to leave the other good works of the just, or the sins of the sinners, without examination or discussion; for he will inquire into all things, both works, and words, and ^D thoughts, as he himself frequently manifested in his own teaching, and as we learn from many places of divine Scripture, and he will give rewards for good works, and punishments for sins. But now he discourses concerning this virtue alone, as has been said, wishing to confirm that he seeks this most of all, and demands this above all others, as being most necessary for Christians. For the mark by which every Christian can be distinguished is love. "In this," he says, "shall all men know that you are my disciples, if you have love one for another." And the best part of this is love for the poor, and mercy and compassion toward one’s neighbor, according to Gregory the Theologian. No

for Gregory the Theologian. For he says that God is honored by no other thing among all things as He is by mercy, nor is kindness repaid to any other more than to kindness. Therefore, he discourses exceptionally on the preeminent work of Christians, thus both terrifying and drawing us so that, being humans, we might become humane, using that kindness which He Himself will then use. And the reward is most just: that to the inhumane, inhumanity is repaid, and to the merciful, mercy. For He Himself, who is merciful, gives back a great reward for small works: for what could be equal to that kingdom? But it is manifest that He requires kindness from those who are able; for to those who are not able, it suffices that they wish it. He enumerates the various parts of kindness, so that if it is possible, we may fulfill all; but if not, at least those which we can. ^B

*Tunc — fecistis.* He called Himself King, as though all were already subjected. *Quatenus autem*, that is, *In quantum*. He called the poor “brothers,” as one who had taken upon Himself similar nature and lowliness, or also as those who had shared in His own poverty.

*Tunc — ejus.* Do you see? The kingdom indeed was prepared for men, but the fire for the demons. Yet the most foolish of men, leaving behind those things worthy of the kingdom, preferred those things worthy of the fire; therefore, having fallen from the former, they are condemned to the latter. Then, again, the cause of the punishment is set forth.

*Esurivi — me.* He did not say, “You did not deliver me from poverty, and from infirmity, and from prison,” but, “You did not provide what is necessary,” meaning, “You did not do the easy things.” But He first proclaims the merciful, showing the ease of the work, so that by them He may condemn the others.

*Tunc — fecistis.* Deservedly, he who was merciful inherits the kingdom, because he fulfilled charity, which is the head of the virtues, for almsgiving is a part of this. But he who was merciless is sent away into the fire, because in place of love he possessed hatred, which is the head of vices, and inhumanity is its chief part. The former imitated the merciful and humane God, whereas the latter imitated the merciless and inhumane devil.

*— et aeternam.* Woe to all sinners, but especially to the merciless.

CHAPTER XXVI

*Et factum est — crucifigatur.* Since the legal Passover fell on the fourteenth of the month, as the law concerning it ordained, it is manifest that He said this to the disciples on the twelfth day of the month. For indeed on this twelfth day He dined at the house of Simon the Leper, ^C and on the thirteenth...

^A in the house where the upper room had been prepared, as will be shown not long after; but the Passover fell on the fourteenth. He said this, signifying that His own death was near; for He was to suffer at the very time of the legal Passover. He did not say simply, "He is being betrayed," but added, "to be crucified." For He was indeed openly betrayed to the Jews after one day, that is, on the thirteenth. For as this day was beginning, after He had shared the mystical supper with the disciples, He was delivered to the plotters; but He was delivered to be crucified after two days had passed, namely the twelfth and the thirteenth. For on the fourteenth, the Evangelist says: "Then Pilate released Barabbas to them; but Jesus, having scourged Him, he delivered to be crucified."

Vers. *Then were gathered together* — Vers. 4. *that they might kill*. Since the law commanded that one high priest be established as long as he lived, and upon his death another be appointed in his place, the Jews overturned the law and made the high-priestly dignity annual. Whence it is likely that many at that time were those who had held the high priesthood but had already completed the ministry for which they had been chosen, whom the Evangelist now named chief priests. By "scribes" he means the teachers of the law; and by "elders of the people," the older ^B and wiser men, who all gathered together at that time at the house of Caiaphas, who at that time held the pontificate by lot, wishing from him to take a pretext for murder, by whom they ought rather to have been restrained. By "deceitful arrest" he means a hidden seizure; for they feared an open one because of His disciples and those who otherwise followed Him.

Vers. 5. *They said* — *to the people*. They said, however, "Not on the feast day," meaning that it should not happen then. For since all had gathered from everywhere for the feast of the Passover, it happened that many were around Jesus, and besides, since the matter was not unnoticed, it was not unexpected for them that the people would be disturbed, ^C loathing them not only because they had killed an innocent man, but because they had done it at the feast, when it was customary to release even a condemned man in its honor. Thus they fear not God, but men everywhere. But even though they had so decided, they did not wait, but having found the traitor, they seized the opportunity, and with the madness of envy driving them to insanity, they did not see what was expedient: but by sacrificing Him at the feast, they demonstrated the magnitude of the fury which they bore against Him. For it was necessary, I say, it was necessary for the saving Lamb to be sacrificed on the day of the sacrifice of the legal lamb: the Savior using their malice for His own economy, so that in every way the type at last ^D might receive its proper fulfillment.

^A It is necessary to observe this too: that often when they wished to seize Him, they could not, because He Himself did not wish it; but when He Himself wished it, then those who did not wish to—for they were being careful about the feast, as has been said—seized Him. Mark says the same things about this. But Luke, having spoken briefly, has passed on to Judas. John has passed over this chapter, as it having been spoken of by the others, ^B a thing he also did in many other chapters; for having lived a most long life, he obtained their books, as we remarked in the prologue of the present book. He touches upon a different discourse, and recounts the matters concerning the ewer, as being passed over by these.

CHAP. LXII. Concerning the woman who anointed the Lord with ointment.

Vers. 6. *When then Jesus*—Vers. 7. *Reclining.* One must know that there are three women who anointed the Lord with ointment. The first is that in Luke, who was also a sinner ^C and did this in the midst of His preaching, and in the house of Simon the Pharisee, when also the Pharisee alone is scandalized, to whom the Savior gives as a reward the forgiveness of sins. The second is that in John, who was Mary, the sister of Lazarus, having a virtuous life; and she did this six days before the legal Passover, and in her own house, and she brought the ointment as a thank-offering for the resurrection of her brother; wherefore no reward is promised to her, when Judas alone murmurs. The third is this one, about whom Matthew and Mark treat similarly, who went to Him two days before the Passover, and in the house of Simon the Leper; for, to distinguish him from the Pharisee, they ^D have added that mark from [his] leprosy, showing at the same time that Christ did not abhor the impurity of his body on account of the purity of his soul. And she poured the ointment onto the head of Christ, not onto His feet, like those others, when also the disciples were indignant; whose memorial He also promised would be preached in the whole world. The differences of the three are therefore manifest. But this woman, being leprous in her soul, since she saw Simon the Leper healed, took heart that she too would obtain [the] healing. Now, *alabaster* is a type of ointment-vessel. But Mark also added the type of the ointment; for *of nard*, he says, *pistic, precious*, calling it *pistic*—as it seems—the pure and unadulterated or...

purified to purity; or perhaps this [pistic] was a name for the ointment. He also says that she broke the vessel, out of haste, evidently, because it had a narrow neck, and poured it upon the Lord’s head. ^A

Vers. 8. *Indignant*—Vers. 9. *the poor*. They were indignant, but among themselves, as Mark said, who added that they said, *This could have been sold for more than three hundred denarii*, and that they *murmured against her*, that is, they rebuked her and were indignant at her on account of the misuse of the ointment. They were led to this by humanity, since they had frequently heard the Teacher discoursing much about almsgiving, and already had great care for the poor, knowing also that God *desires mercy and not sacrifice*. ^B Yet the woman is worthy of admiration, not having spared such a great expense for the salvation of her soul; for she did not do this for the sake of bodily healing.

Vers. 10. *Knowing*—*to the woman?* Since she had hastened to pour out the ointment, the Lord thereafter protects her, not that He needed the ointment, but so that they might not blunt her faith. And since the disciples were rebuking the woman and driving her to repentance for what she had done, hearing from them that she had vainly consumed a precious substance, He in turn rebukes them, calling the sorrows that follow from repentance "troubles," teaching that one ought not to blunt the faith of men which is beginning to germinate, but rather to nourish it together with them, and not to seek exactness about everything from the beginning, nor to demand higher things from the weaker. Then He also consoles the woman, saying: ^C

Vers. 10. *Work*—*on me*. Where, having simply praised her work, He first dissolves the disciples' pretext concerning the poor, and afterwards also defends her work.

Vers. 11. *The poor*—Vers. 12. *done*. Regarding the poor, Mark wrote more clearly: *Whensoever*, he says, *you wish, you can do them good*. But by saying, *Me, however, you do not always have*, He cast into them a reminder of His slaughter, which would occur shortly after. *She did it for my burial*, that is, *For my entombment*, as though she were prophesying my approaching death. And Mark also said this more clearly: *She hath done what she could: she hath anticipated the anointing of my body for my burial*. For it was the custom to bury bodies with ointments so that they might remain incorrupt longer. *What she had*, that is, *What she was able*. And you, therefore, if you see some building churches or monasteries, or [votive] offerings, do not order the work that is being done to be destroyed, lest you blunt their readiness; but if someone asks you before he builds, order him to give to the poor. ^D

^A *Amen*. This was also a consolation and praise for the woman, and a comfort for the disciples; for her, because she will be sung about throughout the whole world; for them, because the preaching will encompass the whole world. "This Gospel," that is, my deed and the narrative concerning me. And truly, whoever knows the things concerning Christ also knows what she did, and alongside the Gospel her work was preached, and her memorial ran through the entire earth. But how is it that He promised the woman nothing spiritual, but only everlasting remembrance? From this, He surely gave her confidence also concerning that. For if He testified that her work was good, it is manifest that He will also pay the reward for it. The woman prefigured the Church, which was formerly a sinner; the ointment, the faith which she poured out into Christ. By providing a reminder to the disciples, as we have said, of His soon-to-come slaughter, He also struck at Judas, as one whose wicked thoughts did not escape Him, opening for him the door of repentance. Now he had previously grumbled concerning the sister of Lazarus, saying: "Why was this ointment not sold for three hundred denarii and given to the poor?" But he said this, says John, not because he cared for the poor, but because he was a thief and held the money-box, and was carrying what was put into it. The money-box was a purse ^B in which the offerings for the sake of the poor were stored. And as the keeper of the purse, he wanted the price of the ointment also to be deposited in the purse, so that he might be able to steal it. For being seized by avarice, he was intent on theft. And although at that time he received an answer, since he saw the same thing happen now, and again was deprived of the opportunity for theft, he was finally inflamed with anger, and Satan having entered into him, as Luke said, he begins his treachery.

^C *Then*— "shall I deliver Him?" When the stranger became as one of the household, then the one of the household became estranged, and went to them, not having been called by them. The surname from his fatherland is added, because there was also another Judas who was called the son of James. But he did not say "Jesus" or "Christ," but "Him," for he already hated even His name. Luke, however, said that he also spoke with the commanders ^D as to how he might deliver Him to them. For the chief priests [received him, not the prefects of the temple. Therefore, commanders, prefects of the soldiers, here and presently.]

^A And they persuaded the magistrates also, that they should be a help to them against our Savior, as though He were disturbing the multitude.

But they—how he might deliver Him. The chief priests weighed out ^B to him thirty pieces of silver. The silver was a specific weight, just as the denarius, and the stater, and the talent. But Mark said that they promised to give him money; and Luke, that they came to an agreement. It is likely that they first agreed and promised, and afterwards weighed it out. Some, however, understood "they determined" to mean that they covenanted and decided. "Silver" is spoken of simply, as is the multitude of silver pieces. Furthermore, Luke added regarding Judas that he "consented," that is, he firmly agreed, promising from the heart to perform what was covenanted; for thus he was captured by it. By "opportunity" understand the convenient time when, because He was apprehended, no tumult might arise. It is necessary from this point to the end of the Gospels to bring every observation and exactness, so as to reconcile the sayings of the evangelists, which do not appear to be harmonious to one another, and which provide great difficulty to those who do not pay attention. For this reason, therefore, treating those things which are of Matthew, we will also bring forward those which are of others, where the matter requires it, as necessary for the exposition, so that the discourse may be rendered consistent and clear.

CAP. LXIII. Interrogation concerning the preparation of the Pascha.

^C The evangelists Matthew and Mark call the Pascha itself "Azymes" [Unleavened Bread], because at the Pascha they ate the unleavened bread with the meat of the lamb, and from this unleavened bread the Pascha itself was also named Azymes. And Luke confirms this, saying: "The feast of Azymes drew near, which was called the Pascha." They call the first day of the Azymes the day that precedes the Pascha, namely, the thirteenth of the month and the fifth of the week; calling this the first of the Azymes, as it anticipates the Azymes of the Pascha. And a clear witness of this statement is John, who says: "Before the feast day of the Pascha, Jesus knowing that His hour was come," and the rest. ^D For this day, which Matthew and Mark have called the first of the Azymes, he named "before the feast of the Pascha." But so much for these things.

But concerning this day, namely the thirteenth of the month, and the fifth of the week, Mark said: "And on the first day of the azymes, when they sacrificed the pascha"; but Luke: "And the day of the Azymes came, on which it was necessary that the pascha be sacrificed." That [saying]: "When they sacrificed the pascha," and this: "On which it was necessary that the pascha be sacrificed," you should not connect to the first of the Azymes.

For it was not sacrificed on the thirteenth, but on the fourteenth. For the law says: "In the first month, on the fourteenth day of the month, at the time between the evenings, is the Pascha to the Lord" (Lev. xxiii, 5). And since the Pascha was sacrificed between the evenings, why do they call the day Pascha and Azymes? Because the Jews are accustomed to connect the evening to the day preceding it. And thus, from the evening of the Pascha and the Azymes, they also call the day of that very evening "Azymes."

But how did Luke say, concerning the thirteenth day of the month, that "the day of Azymes arrived" (Luke xxii, 7)? Because the word "arrived" also signifies "was near" or "was imminent," and he used it to signify this. It is necessary to know, however, that although they began [with] the azymes on the fourteenth day of the month, yet they celebrated the feast of the Azymes on the fifteenth. For the law says: "On the fifteenth day of the month is the feast of the Azymes to the Lord" (Lev. xxiii, 6). They called this also the first of the Azymes, as it was counted before the seven determined days ^B, during which nothing leavened was eaten. For, it says, "Seven days you shall eat unleavened bread." But it was not of this feast of the Azymes, nor of this first day of the azymes, that the evangelists spoke, as has been shown. For this day was observed on the fifteenth of the month, but they wrote about the thirteenth. And the disciples saying, "Where do you wish that we prepare the pascha for you?" (Matt. xxvi, 17), showed that he did not have a private dwelling. I think, moreover, that neither did they themselves, since they had previously left everything; otherwise they would have invited him to come there. He fulfills the Pascha, showing that he observed the law even until death. Luke says that Christ first said to the disciples: "Go, prepare for us the pascha, that we may eat," and then the disciples asked: "Where do you wish that we prepare it?" (Luke xxii, 9).

And the [words] "of my disciples." Mark also stated the number of those sent, saying that they were two (Mark xiv, 13). Luke, however, added their names, saying that he sent Peter and John (Luke xxii, 8). One must understand "the city" to be Jerusalem. See, too, how, by speaking of a certain man indirectly, he kept the name of the man concealed, so that Judas, having learned the house, might ^C not run to the conspirators and lead them to him before he had handed over the mystic supper to the disciples. Instead of the house, he gave another sign, which Mark wrote down, saying: "There will meet you a man carrying a pitcher of water; follow him, and wherever he shall have entered, say to the master of the house: The Teacher says, Where is the guest-chamber in which..."

I shall eat the passover with my disciples? And he will show you a large upper room furnished; there prepare for us. Luke also records similar things.

By its time we understand the time of His death. He adds "with my disciples," so that a sufficient feast might be prepared for these as well. The *katalyma* which Mark mentions (and which we translate as *diversorium*) is the *coenaculum* (upper dining room). It appears that this master of the house, being faithful, whether by divine revelation or by bodily conversation with the Savior, knew that He was about to celebrate the passover at his home; and for this reason he had the upper room prepared for His reception. Furthermore, in this place also He indicates him by authority, as Lord of all.

Mystically, it is signified that to whomever the divine baptism shall have entered—for this is shadowed by the water of the pitcher—Christ rests with him; and more so, if he has a “furnished” upper room, that is, a mind cleansed and adorned with the brightness of the higher contemplations. "There," He says, "prepare for us" those things which are suitable for the feast of the Passover: the lamb, the unleavened bread, the bitter herbs, and the staves. ^B

† According to the anagogical sense, the city is the sensible world. Man, generally, is human nature. The two disciples who are sent to this man are the law of the Old and New Testaments, as certain precursors preparing the mystical banquet of Christ for those worthy of His visitation; the one, by practical philosophy purging them from every defilement; the other, by the theoretical initiation into sacred disciplines, raising the mind from bodily things to the cognate intelligible visions. For Peter is the symbol of the practical, and John of the theoretical. And he who bears the pitcher of water would be he who, by practical action, bears upon the shoulders of virtues, as in a pitcher, by the mortification of the members of the body which are upon the earth, the grace of the Holy Spirit—which keeps watch and purifies through faith—which is being preserved. But this master of the house can be understood as that which, through the altitude of contemplation, has furnished itself with high intelligence, so that it may receive the divine Word with thoughts and doctrines worthy of God. ^C

† Otherwise, regarding the same: The city is the soul of each person, to which are sent by God, on the one hand, the discourse concerning virtue, and on the other, that concerning knowledge. But he who bears the pitcher of water is the strong thought which carries on the shoulders of temperance the grace given to it in baptism. The house, moreover, which is built of many and various, firm and manly habits and thoughts, as if of stones, is... ^D

^C a condition and aptitude for virtue; the upper room is the high mind and aptitude for knowledge, strewn with divine and ineffable words and visions; and the paterfamilias is the intellect, which is expanded by the height and magnitude of the virtuous house, and in what it does, the Lord performs the Pascha—that is, the transit—coming to him with divine words and instructions, which are about God and are about the divine.

Vers. 19. They did—Jesus. As he ordained, this he commanded.

Vers. 19. And they prepared the Pascha. They prepared the Pascha, that is, those things which were necessary for the feast of the Pascha, as has been said. It is clear, therefore, that Christ ate the legal Pascha then; for in vain were the things necessary prepared.

Vers. 20. When evening-twelve. Luke said evening. And he says: And when the hour had come, meaning the evening. Hence some argue that Christ did not eat the legal Pascha then, and they offer as proof that the thirteenth day was then present; for it was necessary to eat the Pascha on the fourteenth day. And the Law ordered this to be eaten standing; but he reclined. And that the leavened bread was burnt with fire; now, however, both bread is present and is broken. And that it was right only to eat that which was roasted; but here a liquid is added to which the bread is dipped.

^C To these points, therefore, one must reply to each objection. He anticipated the day by dispensation. For he knew that he would die on the fourteenth—for it was indeed fitting that, on the day on which the figurative lamb was sacrificed, the true Lamb should also be sacrificed, so that in turn the reality might correspond to the type. Therefore, he eats the Pascha on the thirteenth, with the things not being otherwise; thus he fulfilled the legal Pascha and transmitted the spiritual, and immediately in that same night he was seized by the Jews. Therefore, it was also that Luke writes that he said to the disciples: *With desire I have desired to eat this Pascha with you before I suffer*, that is, I was eager to eat this Pascha with you before I suffer, having waited for the appointed time, so that the Passion of the Cross might not prevent both the legal supper and the mystical one. These things concerning the time.

And concerning the manner of eating, it is probable first that they ate the Pascha standing according to the Law, then they reclined and ate the supper. But the bread and the broth were offered after they had eaten the Pascha and reclined ^D at the supper; for the fourteenth had not yet arrived, on which day all leaven was removed...

And nothing prevented them from eating broth as well.

And why did the evangelists pass over the change of the Pascha? Because it was not necessary to speak about this. For what would the narrative of this matter have contributed to Christians? Therefore they passed over this; but they spent more diligent time on the discourses of the mystical supper, as they are most necessary and most conducive to our faith. And indeed, everywhere they observe this rule: they pass over things that are not necessary, or mention them only in passing, focusing all their diligence and effort on useful matters.

But since Christ celebrated the Pascha before the legitimate time, how did the Jews, having abandoned this clear accusation, seek false testimony against Jesus? Because they knew that there is no law condemning one who had celebrated the Pascha before the time, since God had long ago foreseen the future and had decreed nothing regarding this. And truly it is wonderful that while a law had been established against one who celebrated after the time, unless he provided a most necessary excuse, yet against one who anticipated the time, there was no defined penalty. Now John says, that when he had risen from supper and washed the feet of the disciples, he reclined again; for this chapter was omitted by the other evangelists, and therefore he wrote it, as we shall relate in the exposition of his Gospel, God granting.

^B Vers. 21. *And as they were eating — he who will betray me.* But Mark added, "who eats with me," so that they might not suppose that he was speaking of one of those who had believed in him but were not numbered among the twelve disciples. At the same time, he also testified secretly to Judas that he knew his heart. For he even washed his feet, calling him back to repentance, although he remained hardened. Understand "delivery" as betrayal. For he delivered him to death, and betrayed him to those who were plotting against him.

^C Vers. 22. *And being sorry — Lord?* Mark also mentioned these things. For Christ chose to make all the others fearful and sorry, in order that the lost disciple might be converted. But why were the others anxious, since they were conscious of nothing of the sort in themselves? Because they trusted the Teacher greatly as one most truthful, and each one feared lest he might perhaps become such a person, blinded in his mind.

^D Vers. 23. *But he — will betray.* He also sets forth a sign by which he could be distinguished. But Mark said: *One of the twelve, who dips with me into the dish.* This follows the Savior's leading to shame Judas. T...

^A For he had so despised the Teacher that he did not even shrink from him any longer, but dipped [his bread] with him. A *tryblion* (dish) is a kind of platter.

*The Son indeed — is betrayed.* He "goes," that is, he departs; he passes from this life, as it is written by the prophets concerning him, how he is about to die.

*Good — that man.* It would have been profitable for him, while he was growing in the womb of his mother, not to have been born at all, since he was about to commit such an atrocity and was to be deemed worthy of such great punishment. Some say that he is blameless, having accomplished what was predestined. To them we say that it is not because it was predestined that he betrayed [him], but because he betrayed [him], for this reason it was predestined, because God foreknew whatever was about to happen. ^B For he was about to turn out to be such a person, not by nature, but by his own inclination.

And why did Christ take him as a disciple at all, knowing he would turn out to be such a person? In order that both the magnitude of the Savior's goodness and the extremity of the traitor's malice might be made manifest: how He taught his own betrayer saving truths, and loved him, and deemed him worthy of gifts, and did not separate him from the other disciples, and brought forward all means toward his conversion and correction, so that he might not be able to say that he had not found a Teacher capable of saving those who wish it. Yet he, having attained all these things, nevertheless remained wicked. For since he had made his soul a dwelling place for the devil—avarice having opened the door and brought him in—he did not escape the crime. ^C Hence, the Lord laments him as having become a traitor not by compulsion, but by his own choice, pitying him all the more, as he had heard many of His discourses on poverty in vain, and had easily surrendered himself to be captured by avarice and the devil; certainly not due to any inefficacy of the Teacher's words—which had even drawn in tax collectors and harlots—but because of his own negligence and wickedness.

But someone will say again, "If it was good for Judas if he had not been born, why did He allow him to be born?" Because he was not born wicked, but became wicked through the baseness of his mind and the depravity of his choice. God compels no one to be good, lest his goodness be involuntary; ^D rather, He suggests what is salutary and assists those who choose these things, but allows each one to be carried wherever he wishes, as having free will. Judas, therefore, did not become wicked because he was born, but because he was slothful. Those who become wicked deserve double punishment: both because they have become wicked and because they have received no benefit from good things. Likewise, those who become good are worthy of double hon

honor, because they have become good, and because they have not been harmed by the wicked.

Verse 25. *Answering* — Rabbi? Oh, the impudence! He asks, attempting for a while to remain hidden from the disciples. From the beginning, indeed, he did not ask when Christ said: *One of you*, for he thought he was still hidden from the Teacher. But when he added a sign, he knew that he had been discovered; and later, as the others were asking, he too asked, trusting in the benevolence of the Teacher, that He would by no means openly convict him. For this reason he also called Him Rabbi, that is, teacher.

Verse 25. *He says to him: You have said it.* See how clemently He convicts him, establishing for us limits and rules of long-suffering. For He says: You have confessed that you are. For when "Is it I?" is removed, "I am Rabbi" remains, signifying a deposition and confession. Christ, therefore, omitted nothing of those things which tend toward correction; for on this account He prompted and restrained him in various ways, both through deeds and through words, and through fear and through service. But since nothing turned him away from his sickness, and he remained entirely incurable, He then let him be and turned to what follows.

CAP. LXIV. On the mystical supper.

Verse 26. *As they were eating — my body.* After they had eaten the legal Passover, they reclined and ate supper, as has been said before; then, having risen ^B, He washed the feet of the disciples, as John says, and reclining again, they ate. Afterward, He delivered the mystical supper to the disciples. *As they were eating*, He says, having taken bread, namely that which had been set before Him, or another one that had similarly been set before Him as Teacher, He broke it, or crumbled it, and distributed it to them. But Luke, after he wrote: *This is my body*, added: *Which is given for you*, that is, surrendered to death.

He gave thanks both now before the bread, and afterward before the cup, teaching that it is necessary to give thanks before a mystery of this kind, which is performed for the granting of a benefit to our nature. For if the sacrifice of the figurative lamb provided the Jews with liberation from slaughter and freedom from servitude, how much greater things ^C will the sacrifice of the true Lamb provide for Christians? At the same time, He also reveals that He comes to the passion willingly, and furthermore teaches us to give thanks in all that we suffer.

Just as painters on one panel place lines underneath and sketch the pictures, and apply the colors and give them form; so too does Christ in

the same meal, both inscribed the figurative and shadowy Passover, and set forth the true and perfect one ^A. And because the slaughter of the legal lamb prefigured the slaughter of the rational Lamb, it was altogether necessary for the shadow to vanish when the sun appeared, and for the figure to yield when the truth arrived.

This mystery is also called "participation," because we participate in these sacraments. It is also called "communion," because we communicate both with Christ and with one another through them, and we become of one body with Christ and members of one another. These things are not corrupted, nor do they pass into the latrine, but they are consumed into the spiritual substance of those who participate. And just as the body and blood of the participant do not become different from what they were before, so too, regarding the Lord’s, we say that it is ^B not some other body and blood: “For this,” He says, “is my body.” And again: “For this is my blood.” The word is supernatural. And although the great Basil called these items "antitypes," he meant this as before they are sanctified and receive the grace. See, moreover, how we pass from natural things into supernatural ones. For the eating and drinking of the bread and wine set before us is natural; but their efficacy and power are supernatural. He first washed the feet of the disciples, then made them participants of this mystery, so that we might learn that it is necessary first to be purified, then to participate.

Isaiah saw a coal ^C; but a coal is not simply wood, but ignited wood. The coal of this mystery illuminates indeed those who are worthy, but it burns those who are unworthy, according to the dual operation of fire; for it burns by punishing and consuming.

*And having taken* — *Testament*. Of the New Testament, that is, of the new legislation. For the blood of the typical lamb was of the Old Testament; but the blood of the true Lamb is of the New.

He said this on account of the blood of the Old Testament. For in Exodus, when Moses had sacrificed young bulls, he poured half of the blood into a bowl, and having taken the book of the Testament, he read it to the hearing of the people; and they said: “All that the Lord has spoken, we will do and will obey.” ^D Having then taken the blood, Moses sprinkled it upon the people, and said: “Behold the blood of the testament, which the Lord has made with you concerning all these words.” That, therefore, was the blood of that testament, and a seal, and a testimony, and a confirmation of the...

covenant of the people. ^A

*Verse 28. Which is shed for many.* Concerning "many," instead of "for many." For that blood was shed for the Hebrews alone; but this one for all men. For here he calls all "many." And indeed, all are many. Or he said "many" by way of a comparison with the nation of those Hebrews; for those who are being delivered and saved from among all, for whom Christ has died, are more numerous than they.

*Verse 28. For the remission of sins.* For that blood was shed only for the salvation of the first-born; but this for the remission of the sins of all men. See, therefore, how much greater the new mysteries are than the old. With great propriety he now calls it a Testament, because of his approaching death; for those who are dying make testaments. Therefore, just as the Old Testament had sacrifices and blood, so indeed does the New have the body and blood of the Lord. ^B

He did not, however, say, "These are symbols of my body and of my blood," but, "These are my body itself, and my blood itself." It is necessary, therefore, not to look at the nature of the things placed before us, but at their power. For just as he supernaturally deified the flesh that was assumed (if it is permitted to speak in this way), so he ineffably transforms these also into his own life-giving body, and into his own precious blood, and into their grace.

They also have a certain likeness, bread to the body, and wine to the blood. For both bread and the body are earthly, and wine and blood are airy and warming. And just as bread strengthens, so too does the body of Christ accomplish this, and more: it sanctifies both body and soul. And just as wine gladdens, so too does the blood of Christ accomplish this, and more: it becomes a protection.

If, however, we all, the faithful, partake of one body and blood, we are all one through this very participation in these mysteries, and all are in Christ, and Christ is in all. *He who eats my flesh,* he says, *and drinks my blood, abides in me, and I in him.* For the Word was indeed united to the flesh through the assumption; but this flesh is in turn united to us through the participation. And having made mention of the blood and the testament, ^C he again set forth his death, so that this might be easily accepted by them, making it acceptable through the most frequent mention. For if they, though it was proclaimed to them so often, were nevertheless troubled at the very name of the passion ^D

what would they not have suffered, had they learned nothing of it beforehand?

^A Luke says that the Lord spoke this also at that time: "Do this in remembrance of me." This, he says, is the new mystery, and not that old one. For that former sacrifice was brought into remembrance of the salvation of the Hebrew firstborn in Egypt, and of the liberation of the Hebrews; but this one is in remembrance of the Lord. For through such a sacrifice we are reminded that He delivered His body to death for our sake, and poured out His blood, and in that way we renew the memory by continuity.

You see how He transferred the disciples from the old sacrifice to the new? For what need is there of an image, when those who have the archetype are already present? Chrysostom says (27) that Christ Himself first participated in the mystery then, so that it might not be a source of distress to them that He was urging them to partake of flesh and blood; and a proof of this was His saying: ^B "I say to you—my Father’s." But if He partook of the cup, He surely also partook of the bread. "From now on," implies from this time forth. He calls that day the time after His resurrection, when He ate and drank with the disciples; which they themselves, taking it as a sure sign of the resurrection, also mentioned, saying, "Who ate and drank with him" (28). "New," that is, in a new and paradoxical way. For whereas His body had been rendered immortal, and no longer requiring food or drink, He still ate and drank; not out of necessity, but for the sake of assurance, lest He appear to be a phantom. By "kingdom" He calls the power given to Him as man after the resurrection. "All authority," He says, "has been given to me in heaven and on earth." He says "My Father's," however, meaning that which was given to Me by My Father. He said this also because He refers everything that is His back to Him.

Similarly, Mark also wrote: "When I drink it new in the kingdom of God." And indeed Luke, "Until the kingdom of God comes" (29); both of these also, by "kingdom," refer to the aforementioned authority. Luke also says that Christ spoke concerning the legal Passover: "I will by no means eat of it until it is fulfilled in the kingdom of God," ^C that is to say, in the age to come. For then He will fulfill the Passover more perfectly and more purely, sacrificing the ineffable Word of His divinity and His humanity, with the sword of doctrine, and dividing it and distributing it to those who are worthy of such a mystagogy.

But what and how great is the enjoyment? And what is the extent of this enjoyment, and how much is it? As for us,

let us learn, and let him truly teach; and together with His own disciples, let us partake of the Word, as Gregory the Theologian says, having philosophized most beautifully concerning such a Pasch. But enough of these things for now.

The statements of Luke must be handled and harmonized as far as possible. For he says that Christ first took a cup, gave thanks, and said: "Take this and divide it among yourselves"; then [he says] He took bread, gave thanks, and distributed it; and ^A similarly also the cup. Now, it seems that he is speaking of two cups. But this is not the case; rather, first He took a cup, gave thanks, and said: "Take this and divide it among yourselves." Then, having added that "I will not drink of the fruit of the vine until the kingdom of God comes," He troubled them with the fear of His death. And as is likely, since strife and confusion occurred, the cup was set aside. Then, some time later, the events that follow took place, namely the delivery of the bread and the [second] cup. For when the evangelist spoke concerning the bread, that after giving thanks He broke it and gave it to them, and then added: "Likewise also the cup," he showed that it was that same cup that He had taken before. For he did not simply say "Likewise also a cup," but "Likewise also *the* cup," ^B by the addition of the article, signifying the thing previously mentioned.

Furthermore, that which is added: "This cup is the new Testament in my blood," even if the wording appears harsh, nevertheless differs in no way from the statement which Matthew and Mark wrote. For they, indeed, said: "This is my blood of the new Testament," that is, which the new Testament delivers; but this one says that this cup is the new Testament, which I establish now, commanding you to do so. And this is the new Testament in my blood; for the old Testament had the blood of an irrational animal. Likewise also that which follows: "But behold, the hand of him who betrays me is with me at the table," is similar to that which is said: "He who eats with me," or to: "He who dips his hand with me in the dish." Now, Luke set this after the distribution of the bread and the cup; Matthew and Mark ^C set it before that. And it appears that Christ said this twice: both before the delivery of the mysteries, when they were eating while dipping into the dish, and after the delivery, when the dish was again set before them. And this also is worthy of great perplexity: how, of the

COMMENTARY ON MATTHEW — CHAPTER XXVI

^A Whereas Matthew says that Christ, before the distribution of the mysteries, manifested the traitor by answering him, "You have said," John, on the other hand, writes that the disciples were ignorant and hesitant after the tradition of the mysteries; and he says that he himself, having been urged by Peter, questioned the Master, and that the dipped morsel was given as a sign to him. For it is clear that this happened later; for he says, "Having taken the morsel, that man immediately went out." To the other commentators, the present question has appeared worthy of no attention, but since we have labored over it, we shall set forth what we have understood. For we have perceived that before the bread and the cup were given to the disciples who were questioning in common, Christ first gave a more general sign: "He who dipped with me," and "He who is being dipped." For indeed all ^B both had dipped and were still dipping. Then, when the traitor asked specifically, He added a more specific one, saying: "You have said." But the first sign was more obscured, and the second less so. Yet even this latter was obscured due to His philanthropy, so that Judas, having realized from both the more general and the more private sign that he was not hidden, might turn to repentance before he was exposed to the other disciples. But they, neither from the first sign nor from the second, were able to understand who the traitor was; for the "You have said" resembled a riddle. For He did not manifestly confess, "It is I," but replied with a question: "Is it I?" They remained silent, lest they be reproached by Christ as senseless, for they had suffered this on other occasions. Judas, however, understood from the second sign that he was known to Christ; but thinking that it had not yet been manifested to ^C the disciples, since they had not understood, he feigned ignorance, taking confidence from the clemency of the Master. But after the distribution of the mysteries, the Savior again testified, or rather protested, concerning the betrayal, just as John wrote, so that Judas, having experienced such long-suffering—not being manifestly exposed, nor deprived of the mysteries, but being made a participant of these equally with the disciples—might become better and more sober-minded. Immediately, then, the disciples, no longer able to endure it any further—for they were very anxious and were looking at one another, hesitating as to whom He was speaking about—dared not make the inquiry themselves, for the reason we have already stated; but Peter entrusted this to John, as one especially beloved by the Master, and who was reclining at that time ^D upon His bosom. And he, having turned and fallen upon His breast, questioned Him with reverence into the ear; and then the Savior, having perceived that Judas remained incurable, did not even then make him public, but He himself answered into his ear: "It is he,"

to whom I shall give the piece of bread when I have dipped it; and having dipped the piece of bread, He gives it. Judas, having received the piece of bread, and knowing that it was a sign, both from the secret conversation of Christ with John, and from the fact that such a piece of bread was given solely to him—for this was different from the bread shared among all—and having furthermore heard, "What you do, do quickly," that is to say, "What you are doing in your mind, perform also in deed, for the time has drawn near." ^A Although the matters concerning the piece of bread were still unknown to the disciples, since they were spoken secretly to John alone, another statement also was unclear as to why it was said. For some, he says, thought—since Judas held the money-box—that Jesus was saying to him, "Buy what we need for the feast," or that he should give something to the poor. ^B Then, therefore, unable to bear the ignominy—for he suspected that he had already been revealed to all—and also fearing the disciples, lest they perhaps tear him apart, he went out immediately and went to the conspirators. Now John alone reported all these things, as they had been omitted by the others.

The statement, "What we need for the feast," has caused difficulty for many commentators. For they had already celebrated the day of the Passover, as has been said before. It is clear, therefore, ^C that some of the disciples understood the purpose of the Master, for which He had anticipated the time of the Passover; but some, being ignorant, thought that He was still going to celebrate it on the Preparation Day itself, or one must understand "the feast" as the feast of Unleavened Bread.

Why the Lord is said to love John, ^D and why he reclined on His bosom, will be said, God willing, in the exposition of the Gospel according to John. But if Luke says that Satan entered into Judas before he spoke with the chief priests and magistrates concerning the betrayal, while John says [it was] after the piece of bread, there is no contradiction. For first Satan made a trial, and tested the wretched man; but afterwards, having known him to be set apart, as one incorrigible, he entered with great confidence. Yet he did not enter by despising the divine mysteries—for that could in no way happen—but because he knew him to be unworthy of participating in them, and that he would derive no benefit from them.

Verse 30. And... of Olives. He gave thanks indeed before the distribution.

but they said the lauds after the distribution: so that we too might act in like manner, giving thanks to God, and glorifying Him who has deemed us worthy of such good things. And He went out unto the mount of Olives, so that He might not seem to be hiding, and that a sedition might not arise in the city on His account. The mount of Olives was beyond the brook of Cedron, according to the Scripture of John: Where there was a garden, into which He himself entered and His disciples. But Judas also, it says, who betrayed Him, knew the place, because Jesus frequently met there with His disciples. It is evident, therefore, that He spent the night outside very often in the mountains; this for the sake of undisturbed prayer, and this also so that He might share more mystical discourses with His ^B disciples. However, before going out to the mount, He said many things, some of which Luke recorded, and others John.

Verse 31. *Then Jesus saith unto them — of the flock.* "You will be offended," that is, the faith which you have in Me will be shaken, or you will flee away. And it is the saying of the prophet Zechariah that follows. The Father is said to strike the Son, inasmuch as He permitted Him to be wounded or killed. Hence, therefore, it is manifest that by the will of the Father and by divine dispensation He was slain.

Verse 32. *But after — Galilee.* Where He foretells sad things, He also foretells consoling ones. "I will go before," that is, I will arrive in Galilee before you, there to await you.

Verse 33. *Peter answered and said — I will never be offended.* When it was the most necessary ^C thing to pray, and to say: Lord, help us; he erred in three ways: first, because he contradicted both the prophet and Christ; second, because he set himself before others; third, because he had confidence in himself alone, and not in the help of God. Therefore he is justly permitted to fall, so that he may be humbled, and learn not to have too much confidence in himself, and that others also may be corrected. But what Luke says: Simon, Simon, behold Satan hath desired to have you, etc., he said at another time, before he went out to the mount of Olives: therefore those words pertain to another purpose and discourse.

Verse 34. *Jesus said unto him — thou shalt deny Me.* "Before the cock crow," that is, before he completes the sounds of any duration. ^D For the cock is accustomed to crow frequently at various times, then to rest, and after some time to crow again from another beginning. But Mark signified this more plainly, saying: That thou, today, even in this night, before the cock crow twice, shalt deny me thrice. By denial he signifies the assertion that he did not know Him; for Luke says: It shall not crew before thou shalt have denied Me thrice.

Vers. 35. *He says: I will deny.* The more firmly Christ asserts it, the more strongly does Peter insist to the contrary. For the passion of self-confidence was intense in him; and therefore he suffers a wretched shipwreck, being left alone, deprived of aid from God, and proved ^A to be weak. See, however, how after these things he was brought to modesty. For when, after the Resurrection, he had said regarding John: "Lord, but what of this man?" and had been silenced, he was immediately quiet. And before the Ascension, when he heard: "It is not for you to know times or seasons," he was similarly silent. And after these things, when he heard regarding the sheet: "What God hath cleansed, do not thou call common," although he did not clearly understand what was said, he nevertheless did not dare to gainsay it. Now all these things were corrected by that fall of ^B the denial. Previously, indeed, he used to repose the entirety of his faith in himself, saying: "I, however, shall never be offended," and, "I will by no means deny Thee," when he ought to have added to these words: "If I have Thee as my helper." But later, concerning the healing of the lame man, he said openly: "Why look you at us, as though by our own power or piety we had made this man walk?"

From this, therefore, we learn a great lesson: that human zeal accomplishes nothing ^C without divine influence, nor does divine influence bring profit without human zeal. Examples of both are Peter and Judas. It is necessary ^D therefore neither to sleep, casting everything upon God, nor again to think that we ourselves accomplish the whole work. For God does not do everything, so that we may not remain idle, nor does He leave everything to us, so that we may not boast; but, having removed the harmful part of each, He has left us what is useful. He allowed, therefore, the prince of the rest to fall, not only for the reasons stated, but also so that he might love more; for to whom more has been forgiven, the same will love more.

And we, therefore, let us believe God in all things and not contradict Him, even if that which is said by Him appears to be contrary to our thoughts and senses; for let His word be firmer than our thoughts and senses. Thus let us do also in the adorable mysteries, not looking only at the things set before us, but believing in His words. For when He says: "This is My body," and, "This is My blood," let us both obey and believe. For even in baptism, the water is sensible, but the gift—regeneration—is intelligible; for because our soul is bound to the body, God has delivered to us intelligible things in sensible forms.

COMMENTARY ON JOHN. CHAPTER XI.

^A Vers. 21. *If thou hadst been here, my brother had not died; for thou wouldst have asked of God that he should not die, and thou wouldst have been heard, as one dear to God.* For she did not yet know that, although He was absent as a man, He was present as God.

Vers. 22. *But I know that whatsoever thou wilt ask of God, God will give it to thee.* The fact that she said this did not mean she was asking for him to be raised, but that he might not be cast away by God. For she did not yet have the appropriate opinion regarding Christ, just as even the disciples did not, although they had heard and seen so many and such great things.

Vers. 25. *I am the resurrection and the life.* The power of the resurrection and the fountain of life, ^B the one who raises up and gives life, as God. First, therefore, He spoke moderately, saying, *Thy brother shall rise again*; but when she did not understand, He then reveals His hidden authority and raises up her mind.

Vers. 25. *He that believeth in me, although he be dead, shall live.* Even if he dies the death here, he shall live that blessed life there. And he who still lives this life here shall in no wise die the death there—that wretched death. By saying these things, He showed that those are true life and true death, as they are unchangeable and have no succession, and that one ought to be concerned about those things above all.

Vers. 26. *Believest thou this?* I am the resurrection and the life, and the rest.

Vers. 27. *She saith to him: Yea, Lord, I have believed that thou art Christ the Son of the living God, who art come into this world.* That He said great things about Himself, she knew; but how He said these things, she was ignorant. ^C For this reason, being asked one thing, she answers another. But whence did she know what she replied? From those who believed in Him. For the thing she had said above, *I know that he shall rise again in the resurrection at the last day*, she had learned from Christ Himself teaching, and from His disciples. For He often stayed with them at their house.

Vers. 28. *And calleth thee.* Expecting some great good from His words, she runs and calls her sister secretly, so that the Jews who were present might not know this, and perhaps betray Him to those who were plotting against Him. She said, *He calleth thee*, so that she might meet Him more quickly.

Vers. 29. *She is come to him.* With very great honor toward Him.

Vers. 30. *For Jesus was not yet come into the town.* He was still there teaching those who were with Him, and under the pretext of teaching He was waiting for them, so that He might not seem to be approaching as one seeking glory from the miracle. ^D Or the evangelist said this to show that both she who called and she who was called ran so quickly that they arrived there before Him.

^A Nevertheless, not my will, but thine be done. But Mark says that He prayed that, if it were possible, the hour might pass from Him, that is to say, the hour of death. And that He said: "Abba, Father, all things are possible unto thee; take away this cup from me: howbeit not what I will, but what thou wilt." The word Abba is a Hebrew expression, signifying the same as Father; and for that reason its interpretation was also added. But the phrase, "Howbeit not what I will, but what thou wilt," is a defective sentence; for it lacks "Let it be done," for the complete sentence is: "Let it be done, not what I will, but what thou wilt."

But in Luke it is written: "Father, if thou be willing to remove this cup from me"; and it likewise is a defective sentence; for it lacks "Remove." Yet as a human being He said: "If it be possible," that is, "so far as is feasible"; for it is human to fear. It is probable, however, that all these things were said at different parts of the time, for we are accustomed in our prayers to express one and the same thing in various ways.

^B Vers. 40. And he cometh—so? [The word] "so" must be read by way of an ethical interrogation. For He shamed him; and although the others also were sleeping, yet He rebuked this one more vehemently, as being more rash, saying: "Didst thou promise so?"

Vers. 40. Non—with me? You promised to die with me, and could you not watch one hour with me? But Mark says that He said to Peter: "Simon, sleepest thou? couldest not thou watch one hour?" For He directed the discourse mainly to him, and then to the others as well.

Vers. 41. Watch—temptation. Do not trust in yourselves, neither promise great things, but attend and pray that you enter not into temptation. But some interpret the temptation here as referring to the denial.

Vers. 41. The spirit indeed—weak. The soul is indeed eager and boldly ventures into danger; but the flesh, being weak, draws back and lacks strength; wherefore it is fitting, when looking at the eagerness of the soul, not to grow arrogant, but when observing the weakness of the flesh, to be modest.

^C Vers. 42. Again—thy will. But Mark wrote that He said the same words as before. It is likely, therefore, that He said both [variations].

Vers. 43. And he came—heavy. They were weighed down not only by sleep, but also by sorrow, as Luke said. For they had already been made certain concerning His death. But Mark said that "they knew not what to answer him."

^A And leaving them—saying. He prayed a second and a third time, teaching that one ought to pray often and not grow weary. But He came a second time to the disciples, exposing their weakness, in that they had not been improved even after the rebuke, but were so immersed in sleep that they could not even answer Him. Therefore, He did not rebuke them at that time.

Luke, however, said more broadly that "there appeared to him an angel from heaven strengthening him," meaning by this that he was speaking comfort and fortification to Him, as to a man; and that, "being in an agony, he prayed more earnestly," teaching us to pray more earnestly in times of need; and that "his sweat became as it were great drops of blood falling down to the ground." And "drops of blood"—these are the thickest drips of blood. By this he meant, not that He sweated blood, but that He brought forth thick sweats due to the agony. For so that what was taking place might not seem to be a mere pretense, He shows his sorrow not only on His face, but he makes it more manifest and prays more frequently; and an angel appears to Him, encouraging Him toward courage, and He is gripped by agony, and He extends His prayer, and thick sweats flow down; and He both does and suffers all these things, confirming that He did not assume humanity by phantasy, but in truth. For if, even when these things occurred in such a human manner—and in a way that was even weaker than ^B the conduct of martyrs—there are still some who disbelieve His incarnation, how much more would they have been incredulous if these things had not taken place?

It is worth inquiring, however, whence the Evangelists learned what He said while praying at that time, and how many times He prayed, and, to speak generally, about the angel and the rest that follows from this place, since all the disciples were sleeping at that time, and afterward, having left Him, they fled. To me, it seems that after the resurrection the Teacher Himself told these things to the disciples, when He appeared to them during forty days, as the book of Acts says.

Then—rest. He says this to put them to shame and to chastise them, as men who were sleeping in a time of danger, and who had forgotten His many commands to watch and pray, as if saying: "Since you have not watched up until now, for the rest, sleep and take your rest, if you are able."

Behold, the hour is at hand. The hour of the betrayal. But Mark says that He said before this word that "It is enough," that is, "The devil has received power against Me," or "The things concerning Me are at an end," meaning that they have reached their limit. For indeed, He also said in Luke that "The things concerning Me have an end." ^{C D}

^A Vers. 45. *And of sinners.* This is clear.

CHAPTER LXV. On the betrayal of Jesus.

Vers. 46. *Rise, let us be going.* From this He also showed that He was to suffer voluntarily. For, foreknowing those who were coming with the betrayer, He did not flee, but rather hastened to go out to meet them, saying: "Let us go to them." Luke, however, says that He said to the disciples: "Why do you sleep? Rise and pray, that you may not enter into temptation." It is likely, therefore, that He said these things first, and then added: "Rise, let us go."

Vers. 47. *And while He was still speaking... of the people.* "One of the twelve" is added as a mark of identification, to signify that he was of the first choir of the disciples. And this is set down as an accusation against Judas. It touches the other disciples as well, yet the evangelists are not ashamed of writing these things; for they care for the truth everywhere. But John says regarding Judas that, "having taken a cohort, and officers from the chief priests and Pharisees, he came there with lanterns and torches and weapons." Now the cohort was a military order ^B convinced by money. And *fanoi* are what are called lanterns.

Vers. 48. *Now he who betrayed Him.* [A betrayer, according to Judas, is one who surrenders reason to the passions, and the benevolence of the soul to the lawlessness of deeds. But he denies Him, like Peter, who for fear abandons what is good.] After such proof, he sought to hide the fact that it was he himself who was betraying Him; therefore, he did not betray Him openly, but arranged the kiss, trusting in the mildness of the Savior—that He would not repel him—which was all the more sufficient to put him to shame and deprive him of all forgiveness, since he betrayed one who was so very gentle. Fearing, however, that He might escape the conspirators, as He had frequently done, he gave orders, saying: "Seize Him, and lead Him away safely"—for this Mark added.

But Christ, ^C refuting him for having armed himself in vain with a feigned sign, and showing that they could not have seized Him against His will, went out and said to them, as John recorded: "Whom do you seek?" They answered Him: "Jesus of Nazareth." Jesus says to them: "I am He." And Judas also who was betraying Him stood with them. As therefore He said to them, "I am He," they went backward and fell to the ground. O the power of the Word! They could not endure the *I am He* alone. Therefore, even though they had lanterns and torches, ^D they were blinded together with the betrayer. Moreover, being armed with swords and clubs

they were loosened and fell down. ^A Since he had shown his power, he thereafter permitted it, and again asked them, "Whom do you seek?" They said, "Jesus the Nazarene." Jesus answered, "I told you that I am He. If therefore you seek Me, let these others go." But Judas, even with these things taking place, was not changed in the least, nor did he desist from the things he had plotted.

And straightway ^B— him. Luke also says (67) that Christ said to Judas, when he approached to kiss him, "Judas, do you betray the Son of Man with a kiss?" For he patiently explained to him the purpose of the kiss and reproached him for having made a symbol of love into a symbol of betrayal; and yet he did not repel him, but even accepted the kiss and offered himself for (68) being led away. But he, having received such a demonstration of his power, and of his clemency and gentleness, remained more cruel than any wild beast.

Jesus — came. Behold an inexpressible mercy. For until he was betrayed, he cared for the betrayer. Therefore, even now, he called his bitterest enemy "friend." But the expression, "For what you have come," should not be read interrogatively—for he knew for what he had come—but declaratively; for it means, "Do that for which you have come," that is, "carry out your intent, having put aside the mask." For his intent was the betrayal, but the mask was the kiss and the word. ^C

Then — him. According to the signal given.

And behold — ear. Now Luke wrote that those who were around him, seeing what was about to happen (69), said to him, "Lord, shall we strike with the sword?" And one of them struck the servant of the high priest and cut off his right ear. John also revealed the one who struck, saying (70), "Simon Peter therefore, having a sword, drew it and struck the servant of the high priest, and cut off his right ear." His name (71) was Malchus. For while the others were still questioning, he, not having waited for an answer, being most ardent, struck indeed at his head, but cut off the ear. For they had two swords, as Luke said, having taken them from the supper, as it seems, being large ones, so that they could use them for defense against those about to attack.

Seeing, however, what had happened, Christ said, "Suffer us to this point." And touching his ear, he healed him.

^A And the same also says Luke. By saying, then, "Suffer us to this point," Christ revealed that it was by divine dispensation that the ear of the high priest's servant was removed, as a sign that the high priests, on account of their envy, were deprived of hearing the prophecies concerning Him—that is, of understanding them. By healing him, however, He showed both the mercy He had toward them and that He could have taken vengeance upon them if He had so wished. He also taught that one ought rather to bestow benefits upon those who do evil. But how does he who was commanded not to take vengeance strike with the sword? First, he did not do this for his own sake, but for the sake of the Teacher; then, he was not yet perfect; subsequently, however, you see him suffering a thousand injuries and enduring everything with gentleness. ^B

One might also wonder how they did not seize the disciples and kill them because of what had been done to the high priest's servant. But truly, that very power which had blinded and struck them down also dispersed at that time the anger they had conceived over the severing of the ear.

Ver. 52. Then he says — they will die. By rebuking him, He taught that not even for the sake of God should one use the sword; and through the sword, He forbade all weaponry. That which He says, "All who take up the sword," is a prophecy of the destruction of the Jews who had come against Him. But John says that He said, "And shall I not drink the cup which the Father has given me?" showing that these things happen not by their power, but by the Father’s permission, and that He is obedient to the Father even unto death.

Ver. 53. Do you think — of angels? A legion is a military company of great number. He did not say, however, "I am able to destroy them," lest He seem to speak absurdities, because of the passions He had recently experienced—grief, fear, agony, sweat, and whatever else He had suffered shortly before as a man. For they did not yet have the proper opinion of Him; therefore, He speaks humbly about Himself. He spoke of so many legions of angels in order to provide abundant encouragement to them, who were nearly dead from fear. For indeed, one angel once killed one hundred eighty-five thousand men in a short time. ^D

Ver. 54. How — to happen? If I am not killed in this way, He says, how will the prophetic Scriptures be fulfilled, which speak of my death, which write that it must happen in such a way, that I must die in such a way?

Ver. 55. In that — you have apprehended me. He shows to these men also that they did not apprehend Him by their own power. For just as they were unable to apprehend Him then, so neither could they now, had He not completely willed it. Luke, indeed, says that He said these things to those who had come

^A to Him, the chief priests and magistrates of the temple and the elders. It is probable, moreover, that He spoke to both these and those. It appears, therefore, that Judas, having taken the cohort and the ministers from the chief priests and Pharisees, went ahead; but some of the chief priests and magistrates of the temple and elders followed him—those whom Luke now points out—partly to incite those who had been sent, and partly to see that they were not bribed. He calls them "magistrates of the temple" who guarded it with the soldiers, with whom, as mentioned above, Judas is said to have spoken.

This, however—of the prophets. This whole thing, namely the willing of Myself to be seized, has come to pass so that the Scriptures might reach their end, as many of the prophets as discourse concerning My death.

Then—fled. Having heard that He voluntarily delivered Himself up according to the Scriptures, and having seen that He would no longer escape, they consequently fled, according to His unfailing prophecy. Mark added that ^B a certain young man followed Him, clothed in a linen cloth over his naked body, and the young men seize him; but he, leaving the linen cloth, fled away from them naked. Some, therefore, say the young man was from that house in which Christ ate the Passover; but others say this was James the brother of the Lord, who also, during his whole life, made use of only one garment. He was clothed, then, in a linen cloth over his naked body, that is, over his flesh.

But they—were gathered. Mark and Luke wrote similar things; but John, writing more broadly and accurately of what follows from this point, as one who was present at these events, says thus: "The band then and the captain and the officers of the Jews took Jesus and bound him, and led him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year." Then, having recounted part by part the things that happened in the house of Annas, which the other evangelists passed over, finally he says: "Annas had sent him bound unto Caiaphas the high priest."

But Peter—of the high priest. Having returned ^C immediately, he and John followed. John, however, was also permitted to draw near, as one known to the high priest, as he himself records. But the three other evangelists mention only Peter by common accord, driven by necessity, so that they might show the Savior's prophecy concerning his denial as having been fully brought to pass, and that they might teach what a great evil it is for one to trust in himself rather than in God. But John also made mention of his own diligence,

^A for fear that he might seem to be praising himself, in that he followed his Master in such great perils; he kept silent his own name and said, “And Simon Peter followed Jesus, and the other disciple.”

And having entered [in]—end. Those three evangelists say that the three denials of Peter took place in the courtyard of Caiaphas, but John says [they took place] in the house of Annas, his father-in-law. And there is no contradiction in this, for there was one house ^B and one courtyard for both, having within it two dwellings that were separate from each other.

It is necessary to know that Matthew says a maidservant first frightened Peter, then another, then those who were standing by. Mark says first a maidservant, then the same one again, then those who were standing by; Luke says first a maidservant, then another, then someone else; John says first the maidservant who kept the door, then certain others, then one of the high priest’s slaves, a kinsman of him whose ear Peter had cut off.

However, if we pay attention, no contradiction will be found in this way either. For in the first denial, the same maidservant is mentioned as being [the one] in all four evangelists. But as to the second, John indicated that certain persons questioned Peter, and these certain persons were the maidservant ^C about whom Matthew spoke, and the first maidservant about whom Mark spoke, and the other [person] about whom Luke wrote. And in the third denial, in the same way, Mark and Matthew said that those standing by questioned him, among whom was also the other person mentioned by Luke; and this is the one who is spoken of by John as the slave of the high priest.

Since, therefore, we have noted the things that needed to be noted, the things that follow must next be explicated, things which occurred in the house of Caiaphas but were not mentioned by John, because they were related by the others.

“But the chief priests... found.” As it seemed to them, testimony; but as it was in truth, false testimony. Or, even when they knew that they would not find true testimony against the innocent one, they sought false testimony in addition. ^D They surely wanted to condemn him as if he were guilty, and for that reason they concocted a judicial forum and sought false testimony, becoming themselves both judges and accusers, and they were eager to condemn him among themselves; for they distrusted that they would be victorious in this business before other judges.

^A And many found. For they testified things contrary to one another. For Mark says that ^B their testimonies were not equal. And the Davidic prophecy was fulfilled, which says: His sin shall be sought, and it shall not be found.

Afterwards — him. He said it, but he did not say, "I loosen," but, "loosen ye," and not concerning the made-with-hands temple, but concerning his own body. For this reason, therefore, the evangelist called even these men false witnesses. But Mark says: "And certain men rose up and bore false witness against him, saying, 'We heard him saying, I will destroy this temple made with hands, and in three days I will build another not made with hands.'" And not even so was their testimony equal. For many were testifying about such a matter; but two agreed, whom Matthew mentioned; but the others disagreed, on account of which Mark said that not even so was their testimony equal.

^B And having risen — he was silent. Seeing also that the court was lawless—for it resembled a robbers' tribunal and a tyrannical judgment seat—and knowing also that he would answer in vain before such men, he was silent.

And answering — of God. He adjures him, wishing to draw him to an answer, that, having seized upon this, he might by this means condemn him. He adds, moreover, "the Son of God," because even kings and prophets were called "christs" from being anointed. But Mark says, "the Son of the Blessed," that is, of God, the Blessed One, the Praised One.

Says — thou hast said. Even here, the word "if" being removed, there remains, "Thou art the Christ, the Son of God." But Mark says that he said also, "I am." For he said both: "Thou hast said that I am." Knowing, therefore, that he would not believe, nevertheless he declares the truth, so that they might not be able to say later that, "If he had confessed after being adjured, we would have believed."

^C Nevertheless — of heaven. "From this time" [aparti], instead of, "After a short time." And it signifies the time until his resurrection. "Ye shall see me," who am being put to death by you, "sitting at the right hand of the power of God," that is, on the same throne with God and the Father. ^D Moreover, he is also coming at his second advent upon the clouds of heaven, as God. "Ye shall see," he said, not that they were thus able to see him, but as bearing witness; or else even to those who were to be from them

^A the word, "You shall know." And Luke also says that "from now on the Son of man shall be seated at the right hand of the power of God," which means: the time of the plotting against me is short; for in no long time shall I be above those who plot against me.

Vers. 65. *Then — of witnesses?* It was the custom among the Jews, when they saw or heard something grievous and terrible, to rend their garments; which the high priest also did now, as if he had heard an intolerable blasphemy. And by this act, though unwillingly, he simultaneously prophesied that the priesthood of the Jews would be rent asunder.

*Vers. 65. Behold — Vers. 66. is it thought?* He increased the accusation by his own statement, calling this a blasphemy, and by preoccupying the judgment against him, and ^B by this becoming already a path for the others to condemn him; henceforth, as if the fault were manifest, he forces them also to pronounce judgment, so that, the condemnation being thus confirmed, they might thereby hand him over to Pilate as a criminal to be put to death.

*Vers. 66. But they — is.* What they desired, that they also decreed. For a corrupt mind brings forth a corrupt judgment. But Luke writes that they led him up into their council, saying, "If you are the Christ, tell us." But he said to them, "If I tell you, you will not believe; and if I also ask, you will not answer me, nor will you release me. From now on the Son of man shall be seated at the right hand of the power of God." ^C Then they all said, "Are you then the Son of God?" And he said to them, "You say that I am." And they said, "What further need have we of witnesses? For we ourselves have heard from his mouth." For it is likely that the high priest questioned and examined those sitting in council, and that he himself gave answer again both to him and to them.

Why then did they not kill him in secret? So that they might not appear to have killed him out of envy. They were eager, therefore, to kill him publicly as a malefactor, struggling to destroy the opinion that the crowds had conceived of him. For this reason they also asked that he be crucified, and they crucified robbers with him. But the opposite of what they desired came to pass. For ^D because he was put to death publicly, his glory shone forth all the more. And again, at the tomb, the seals and the guard made the truth shine forth all the more.

*Vers. 67. Then — his.* Shudder, O heaven and earth and all creation, at what a face, and what an injury they brought upon it!

*Vers. 67. — Vers. 68. who struck you?* Since among many prophets

^A he was called a prophet, they mocked him as a false prophet. For having covered his face with a garment, that he might not see, as Mark and Luke have said, they were now striking him with their fists, now giving him slaps, saying: *Prophesy to us, Christ, who is it that struck you?* A *colaphism* (buffeting) is striking on the neck with a hollow hand to produce a sound, while a slap is given upon the face.

For after the unjust condemnation, having taken him into their midst as some base and worthless fellow, those men vented every kind of insolence upon him—not only the free, but also the slaves—and stirred up every sort of madness against him, and gladly gorged themselves on the frenzy. But he endured all things magnanimously, teaching us to be patient. And there was among them an excess of wickedness, but in him, an excess of long-suffering. ^B

It is also worthy of admiration how the Evangelists, as lovers of truth, report even those things which seem most shameful, and neither do they rail against Judas or the Jews as enemies, nor do they magnify the Master as a teacher; but they narrate everything with detachment, and are concerned only for the truth, and everywhere they accommodate themselves to what the matter demands.

CAP. LXVI. Of the denial of Peter.

^C *Vers. 69. But Peter*—*Vers. 70. what you say.* See how a weak slave girl caused him who but a little before had been boasting so much to deny his Master, as one bereft of divine grace.

*Vers. 71. And when he went out*—*Vers. 72. the man.* Alas, what fear has made of him! For he not only denied, but did so with an oath. And he went out, not outside the vestibule, but into the vestibule, that is, into the outer courtyard, as Mark said.

*Vers. 73. And after a little*—*Vers. 74. the man.* But Mark wrote: *For you are also a Galilean, and your speech agrees.* For the Galileans had something distinctive in their clothing, and indeed also certain peculiarities of dialect. And to *exsecrate* (καταθεματίζειν) is to devote to a curse. For so Mark said, and both these things signify calling down curses. ^D

*Vers. 74. And immediately*—*Vers. 75. me.* But Mark says that when Peter had denied once, then the cock crowed for the first time; but when he denied for the third time, then it crowed for the second time. He noted this, revealing that the first crowing of the cock did not warn him. And Luke again writes that after the cock crowed,

the Lord turned and looked upon Peter, reminding him through that gaze. For fear had so overcome him that he was almost dead; and though the cock had crowed not once but twice, he had not even then come to his senses, but needed also the gaze of the Savior. ^A Observe, therefore, the infirmity, how in a short time he denied Him three times, and made the three denials in succession, and not under examination, but, as it happened, asked in passing.

Verse 75. *And he went out... bitterly.* He went outside, fearing that he might be caught as he wept. But he wept, not just in any way, but bitterly. Mark, however, says that he "wept," and adding "when he thought thereon"; "when he thought thereon" means *when he began*. John passed this over, as it had been mentioned by the others.

Do you see the sin? See also the repentance. ^B For this reason, the sins and repentances of the saints were written down, that when we sin, we might imitate their repentance. Peter was permitted to fall not only for the reasons mentioned above, but also so that, recognizing the infirmity of others from his own, he might learn to forgive those who slip; for he was to be established as a shepherd. And also so that, having become a worker of great miracles, he might be humble, and remembering his fall, might ascribe everything to God. For even Paul was permitted to struggle with temptations, that he might not, as he himself says, be exalted. But the greater reason was that there might be a clear example of repentance for sinners. For ^C if the chief of the apostles, who had both seen and performed such miracles, afterwards slipped into denial, and then, having recognized his fault, repented, and not only in a short time wiped away every stain, but was also created shepherd of the other disciples and was called a worker of many great miracles, it is fitting for no one who has fallen to despair, but rather to perform repentance immediately, acknowledging the riches of the Master's kindness.

Here also it must be observed that Matthew and Mark wrote that the interrogation by the high priest happened first, then the insults from the Jews, and afterwards Peter's denials. But Luke wrote first the denials of Peter, then the insults, and then, when day had finally come, the interrogation. For those men not only reported what was done, but also took care of the order of the events; ^D while this one, recording only the account of the things done, did not take care of the order.

Cap. XXVII. Vers. 1. *When morning was come* — Vers. 2. *To the governor.* Similarly, Mark and Luke also said so; John says that they lead...

[They] lead Jesus from Caiaphas to the praetorium. ^A And it was morning. And they themselves did not enter into the praetorium, so that they might not be defiled, but that they might eat the Passover. For through the whole night they were examining him, and moving him about. But oh, the madness! Committing murder, and handing him over to death, they did not think themselves defiled; yet to enter the judgment hall they considered a defilement, they who strain out the gnat and swallow the camel.

CAP. LXVII. Of the repentance of Judas.

Then — innocent. Seeing that Christ had been condemned to death by the Jews. Yet it was right to have repented before the betrayal. But such is the devil: before the sin he does not permit one to see the evil, so that repentance may not follow; but after the sin is completed, he permits one to see it, so that he may afflict him with grief and drive him into despair. I have sinned, he says, by handing over innocent blood, to be shed.

The rest — see to it. And Judas, by saying that "I have sinned, by handing over innocent blood," testified that he was dying unjustly; and the Jews, by saying, "What is that to us? See to it," agreed with his testimony, ^B and the truth was confessed by the enemies. But with Fury goading them on, they cast all the blame upon Judas; and then, already drunk with their passion, they hastened toward the murder.

And — he hanged himself. The truth is, that to confess the sin before all, and to cast away the silver, are things of repentance; but to hang oneself, [a thing] of despair. For he had recognized the evil, and he repented, and he confessed; but he did not seek forgiveness from the one who was able to give it. For the devil did not allow him to repent toward Christ, against whom he had sinned; but he led him away from repentance, as one not bearing the reproach from his conscience. It was necessary, therefore, to flee to this one who is slow to anger; but he fled rather to death, so that he might be released the sooner from a condemned and painful life. ^C And not even of this did he obtain [the result] immediately, just as he desired; for having been recognized by some, he was taken down from the noose; then in a secluded place he lived for a short time, and, having become prone, or rather swollen and bloated, he burst, and was split in the middle, and his bowels were poured out, as the book of the Acts says. And if it is also written in it that ^D

^A he acquired a field from the reward of wickedness, it was not, however, after the strangulation, as some think. Explaining this, Chrysostom says that that piece of land was the potter’s field. For the thirty pieces of silver with which this field was bought were to Judas the reward of the iniquity he committed against the Teacher. For what is more iniquitous than his betrayal? Let us, therefore, who are lovers of silver, understand how Judas both committed the sin, and did not enjoy the fruits of the money, and lost his own soul.

Vers. 6. *The chief priests* — etc. They shamelessly confess that it is the price of blood, or rather, the purchase price of a murder. *Corban* was the temple treasury repository, that is, the receptacle for gifts. I think this is what was called the *Gazophylacium* (treasury) ^B. For among the Romans, *gaza* is called wealth.

Vers. 7. *And having taken counsel* — Vers. 8. *this day*. It would have been much better for them to have cast these into the corban; for the deed that was committed would never have been made so public. But they, for the refutation of their own vile murder, bought a field whose name would proclaim it more clearly than a trumpet. And they do not do this simply, but having taken counsel; for everywhere they take counsel, so that no one may be left blameless. The book of the Acts also says that that field was called Aceldama, that is, the field of blood. Therefore, this is the same one of which that book speaks. ^C

Vers. 9. *Then* — Vers. 10. *the Lord*. In the book of Jeremiah which is commonly read, this is not written; it remains, therefore, that it is written in his apocryphal book. [It is likely, too, that these things were later cast out from the book that is read by the malice of the Jews, as has also happened in many other passages.] The chief priests therefore received the price of the most precious Christ, whom they valued from the sons of Israel, that is, the Israelites. He calls those same chief priests [so], when Judas said to them: *What are you willing to give me, and I will deliver him to you?* And they set for him thirty pieces of silver. *He set for me*, that is, *the Lord said to me*. ^D

Vers. 11. *But Jesus* — *before the governor*. Where they led him to the praetorium, John says that Pilate came out to them and said: *What accusation do you bring against this man?* They answered and said to him: *If this man were not a malefactor, we would not have delivered him to you.* Pilate said therefore to them: *Take him yourselves, and judge him according to your law*, and so on. For they had delivered him to Pilate to be killed, not to be examined.

But he ^A did not permit him to be killed before he examined him. Therefore, he seeks to learn what the accusation is. But they, having no confidence in themselves, say no specific accusation, but only reply: *If this man were not a malefactor, we would not have delivered him to you*, as if they were doing nothing unjust. Pilate, being vexed that they were wishing to kill him without his own examination, permitted them the execution. But frustrated in their expectation, they then accuse him, and bring forward what Luke recorded, writing that: *They began to accuse him, saying: We found this man perverting our nation, and forbidding to give tribute to Caesar, saying that he himself is Christ the king*. ^B And mark the malice and wickedness. For, wishing to whet the anger of Pilate against Christ, and to hurry him into quickly killing him, they cast upon him the crime of sedition and tyranny; at the same time, also, so that Pilate, fearing Caesar, might not be able to snatch him from death, even if he wished to do so.

*And - you say.* The *You say*, and the *You have said*, and such like, is a kind of irreprehensible confession, full of modesty. John writes more broadly regarding this chapter, saying that Pilate entered again into the praetorium, ^C and called Jesus, and said to him: *Are you the King of the Jews?* Jesus answered him: *Do you say this of yourself, or did others tell you about me?* Pilate answered: *Am I a Jew? Your own nation and the chief priests delivered you to me. What have you done?* Jesus answered: *My kingdom is not of this world. If my kingdom were of this world, my servants would certainly fight so that I might not be delivered to the Jews; but now my kingdom is not from here.* Pilate therefore said to him: *Are you then a king?* Jesus answered: *You say that I am a king.*

Pilate, therefore, having heard about sedition and tyranny, and fearing, asked him privately, wishing to learn something ^D more secretly. But Christ asked him in return: *Do you say this of yourself, or did others tell you about me?* — not as one ignorant, but rebuking him because he did not make the accusers present with him, nor compel them to show signs of the sedition and tyranny, so that they might be more confounded. But Pilate, excusing himself that he does not say this of himself, says: *Am I a Jew, that I should know your affairs? Those of your own race delivered you to me, and the first and most honorable of them themselves also say this.* Then he asks, *What have you done, that*

such things are brought against you?» And thereupon Christ resolves the suspicion of tyranny, saying that His kingdom is not of this world, and releases Pilate from his fear. He also provides a reflection that demonstrates this very thing: for a kingdom that is of this world has its strength in its servants; but His kingdom, being heavenly, possesses its power from itself. By saying, «My kingdom is not of this world,» He does not take away from the worldly kingdom its strength, but shows that His own is not like the kingdoms of this world, which are in need of servants, and subject to fears, and possess an end.

Then Pilate went out and attempted ^B to release Him. For Luke says that He said to the chief priests and the crowds, «I find no fault in this man.» But they urged him, saying, «He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place.» But Pilate, having heard Galilee, asked whether the man was a Galilean. And having learned that he was under the jurisdiction of Herod, he sent Him to Herod, who was also in Jerusalem in those days, and so on. Pilate, therefore, having heard from Christ concerning His kingdom, that it is not of this world, and having learned that He had no tyrannical equipment, nor any mark of an earthly kingdom, and knowing that the accusation was not credible, declared Him innocent. But they, being unable to show signs of the crimes mentioned, moved on to another accusation, saying that «He stirs up the people,» that is, He turns them to sedition, «by teaching.» And that He does teach, they say; but what He teaches, they do not say, lest they be ridiculed.

When Herod had done what Luke relates, ^C he sent Him back again to Pilate, with the chief priests and the scribes following and crying out against Him. But Pilate, having called together the chief priests and the rulers and the people, said to them—and Luke relates these things also—«You have brought this man to me as one who turns away the people, and behold, I, having examined Him before you, have found no fault in this man regarding the things of which you accuse Him; no, nor even Herod. For I sent you to him, and behold, nothing worthy of death has been done by Him. I shall therefore chastise Him and release Him,» referring here by «chastisement» to a modest scourging, for the consolation and suppression of their anger, that, having appeared to have overcome Him, they might be restrained from further insanity. But they, in no way less enraged, ^D and looking steadfastly to only one thing—that He might be put to death quickly—barked at him again.

^A And he answered. For since they were already raging fiercely for His slaughter, and had become altogether ungovernable, he knew that any further defense would be in vain.

Then they bear testimony? He says this to incite Him to speak in His own defense and escape, for he knew that He would easily dissolve their slanders.

And a word. For he considered any further answer to Him to be superfluous, since He could not restrain them. For Pilate was indeed a hater of wickedness, and very much desired to release Jesus; but being weak, he yielded to their passions.

So as to greatly. One must marvel at how He shows such gentleness, how, being able to defend Himself and put them to shame, He voluntarily stays silent and endures it.

But at the feast — Christ? At the feast, that is to say, of the Passover. For John says that Pilate said: "But you have a custom (14) that I should release one to you at the Passover." Concerning Barabbas, Luke speaks more clearly, that he had been cast into prison for a certain sedition that had occurred in the city and for murder. Pilate, therefore, unable to release Christ as innocent, attempted at least to grant His release at the feast as one condemned.

He knew — Him. He discerned this, and hoped that they would not prefer the murderer Barabbas to Him. On this account, therefore, taking heart, he asks, "Whom do you want me to release to you?" But as Mark says, before the questioning, the crowd having cried out began to ask, just as he always did for them, that is, for the request to be granted. And the request was to release one prisoner to the crowd. Whence, having seized the occasion, Pilate attempted, as has been said, and asked.

^B While he was sitting — him. He himself did not have such a dream, either as one unworthy, or because he was about to keep silent as a judge, or because he would not have been believed, as if he were just pretending in order to deliver Him. But his wife sees it, rather, as being worthy and as more persuasive to the Jews, so that, believing her as one not suspect, they might be held back. And she does not only see, but also suffers—that is to say, she is tormented—so that by his wife's compassion, even if they themselves were not persuaded, her husband might prevent the murder. And "Have nothing to do with that just man," instead of "Let there be nothing contentious between you and him; abstain from him." It should be noted that the word "today" is also used of the night. ^{C D}

^A

Vers. 20. *But the chief priests*—persuaded the multitudes that they should destroy. They preferred a murderer to the Giver of Life, and not simply a murderer, but one notorious and famous for his evildoing. So intensely did envy inflame them. Being corrupt themselves, they corrupted the multitudes as well, so that they too might be required to pay the penalty for their deceit. Yet Mark says that they incited or agitated the crowd.

Vers. 21. *Answering*—unto you? He had asked first, but before they could answer, he was occupied by the suggestion of his wife; thus he now repeats the question.

Vers. 21. *But they*—Barabbas. Just as they had been instructed.

Vers. 22. *He saith*—Christ? Frustrated in his hope, he asks again about Him, placing the matter in their power, thus seeking to win them over and appease them by his compliance; yet they remain implacable. ^B

Vers. 22. *They say*—Let him be crucified. All of them, not the crowds only, but the chief priests and the elders as well. And they do not say, "Let him be put to death," but "Let him be crucified," so that by the very *kind* of death they might prove him to be a malefactor.

Vers. 23. *But the governor*—did he? Seeing that he could not appease them, he now speaks against them.

Vers. 23. *But they*—Let him be crucified. *Vehemently*, that is to say, "more vehemently." For thus Mark wrote. Luke, however, said that they were insistent with loud voices, demanding that He be crucified, and the voices of them and of the chief priests prevailed.

Vers. 24. *But seeing*—see *to it*. He cleansed his hands with water, showing that he was pure and not a partaker in the murder. For it was a Jewish custom ^C thus to protest for those who did not wish to share in any murder. For David also says: *I will wash my hands in innocence.*

Vers. 25. *And*—our children. By "blood" they mean the condemnation of blood. O wicked voice! O extreme audacity! Yet not only against themselves, but also against their children do they draw down the curse. Christ, however, accepted those of them and of their children who repented; and He not only delivers them from such a curse, but accounts them worthy of a thousand blessings. For indeed Paul was of them, as were myriads of those who later believed in Jerusalem.

Vers. 26. *Then*—he should be crucified. Mark said that, *wishing to satisfy the people*; Luke, however, that he gave sentence that what they requested [should be done]. The *flagellum*—that is, the whip—was ^D made of cords or straps plaited together, with which they beat the backs of the condemned. Now John manifests the scourging, writing that *Pilate took Jesus and scourged Him*. He did these things, contriving to relax the severity of the Jews' madness, so that, having seen the outrage that had been done to Him, and having heard the sentence...

they might mitigate their anger and finally vomit forth their poison, even if late ^A. For this reason, He permitted the things that follow to occur: the putting on of the chlamys, the placing of the crown, the giving of the reed, and the rest of the mockery.

Then—in his right hand. Mark calls this chlamys purple, while John calls it a purple garment; it was, in fact, purple in color. Matthew, however, indifferently calls this type of dye scarlet, as it was similar to purple; for it was not true purple. Because He was called the King of the Jews, they mocked Him as a king, wrapping that purple around Him instead of a royal robe, placing a crown of thorns upon Him instead of a diadem, and putting a reed into His hand instead of a scepter; and so, even though they did not intend it, they depicted the truth.

—upon his head. O incomparable forbearance! O innocence that surpasses all speech! John says that they also gave Him slaps ^B. For these wretched men brought every kind of insult upon Him, wishing to offer something pleasing to those God-hating Jews. John himself also recorded what follows thereafter, as it was omitted by the others, saying: *Pilate therefore went out again, and says to them: Behold, I bring Him out to you*, and what follows up to that place: *Then, therefore, he delivered Him to them that He might be crucified*.

For it appears that he delivered Him to be crucified twice; but the first time, it was in hypocrisy for the reason aforementioned. But because, after he had contrived everything, he saw them to be altogether unyielding, and finally heard from them: *If you release this man, you are no friend of Caesar; everyone who makes himself a king contradicts Caesar*; then, indeed, he delivered Him to them in truth that He might be crucified. For this reason, he first delivered Him simply, but the second time he delivered Him to them.

^C Mille ways, then, Pilate devised to free Christ from every penalty, and he labored in every way so that He might not be killed. Yet, he ought to have resisted more firmly, in the manner of a judge, and not yielded to those acting unjustly, nor betrayed Him who had received the testimony from Pilate himself that He was free from the charge of death. That he could have done so is clear from his own saying: *Do you not know that I have power to crucify you, and I have power to release you?* For this reason, Christ did not free him from condemnation, saying that *he who delivered...*

me to you has the greater sin*—greater, that is, than your own. ^A For neither does the mention of tyranny excuse him; for he ought, upon hearing it, to have summoned the accusers and demanded proofs, and whatever signs of tyranny there were—such as if he were levying troops, if he were collecting money, if he were forging weapons, and anything of this sort. But he, as soon as he heard it, trembled ignobly, and leaving such an accusation uninvestigated, was led away and overpowered. For as much as the Jews were hard and bold, so much was he soft and cowardly, and therefore fickle and easily led. Seek also the explanation of those things which, as has been said, are proposed by John, for they contribute greatly to the matters at hand.

Vers. 31. *And... to crucify.* Since they had taken off the cloak, they surely also took off the crown. But John says that they *took Jesus and led him into the praetorium*, the Jews having desired this also, in order that, being led forth from there, he might appear condemned. ^B

Vers. 32. *Coming out — his cross.* Mark indeed added, *the father of Alexander and Rufus*; Luke, however, *as he was coming from the field*. But John said, *He went out, bearing his own cross*. For first they placed the cross on him as a condemned man, and he went out bearing it; then, meeting Simon, they forced him to take it up. Luke further added that *a great multitude of the people and of women were following him, who also were beating their breasts and lamenting him*. But Jesus, turning to them, said: *Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children; for behold, the days are coming*, etc. By saying *Do not weep for me*, he means: not because of me, but because of yourselves and your children; for *behold, the days are coming*—he indicated the days of the captivity of Jerusalem, obviously. ^C

Vers. 33. *And when they had come — Golgotha.* This place was near the city, as John wrote.

Vers. 33. *The — place.* Which, namely the name Golgotha, being spoken or translated from the Hebrew language into the Greek, is and is called *place of a skull*. Some indeed say that Adam died there and lies there, and it was providentially ordered that where the old Adam fell under death, there also the trophy of the new Adam might stand against death—I mean, of course, the cross. ^D They lead away the Author of life as one already about to die.

^A *They gave him to drink.* Mark says that they also gave him to drink wine mixed with myrrh; but he did not receive it. Both they offered him in mockery, as if to refresh one who was fainting. So they mixed the gall with vinegar, that it might be made sharp and bitter. These things manifest the bitterness and harshness of the Jewish mind: for myrrh itself is also very bitter. But the aforementioned things were offered to him before he ascended to the cross, as Matthew and Mark have said; but after he had ascended, only vinegar was offered, as they themselves say again, and as Luke and John declare.

It must also be observed that, having not received the wine mixed with myrrh as unseasonable, he now tasted the mixture of vinegar and gall on account of the gall alone, that what was said might be fulfilled: *And they gave gall for my food* (Ps. LXVIII, 22). But once crucified, he was given only vinegar to drink, on account of what follows: *And in my thirst they gave me vinegar to drink* (Ps. LXVIII, 22). And yet in one and the same act he tasted both gall and vinegar, and in one and the same act both sayings seem to have received their fulfillment. But because it is written, *In my thirst*, he was not thirsty before he ascended to the cross, but after he had ascended. For John says: *Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst* (Joan. XIX, 28).

For first, they themselves offered the aforementioned drinks of their own accord in mockery, as we have said. But afterwards, hearing that he was thirsty, they produced the vinegar. But since it is written: *They gave gall for my food*, or "as what I might eat," how did they give this same gall for him to drink? I suspect that, fragments of dry gall were softened in the vinegar, so that the vinegar might serve in place of wine, and those fragments in place of a morsel of bread. And they gave the drink preferably, and then, consequently, also the food. For to those who are fainting, we are accustomed to offer wine, having dipped bread into it, so that drinking first, they might afterwards also be able to eat. If we do not understand it in this way, we will not find elsewhere given to him gall for food, unless one should interpret the gall anagogically as the bitterness which they gave for his food, that is, in place of his food, daily provoking him and inciting him to anger. ^C

Vers. 35. And when they had crucified him... the lot.

^A his garments and made four parts, to every soldier a part, and also the cloak. Now the cloak was seamless, woven from the top throughout. They said therefore to one another: Let us not tear it, but let us cast lots for it, whose it shall be; that the Scripture might be fulfilled which says: *They parted my garments among them, and upon my vesture they cast lots*. Therefore, only Christ's garments were divided, even though they were of less value than the garments of the thieves, so that the Davidic prophecy regarding these might reach its fulfillment; for in these things also they were mocking, as if they were the garments of a king, when they divided them. And so it was ordained that the prophecy which concerned them, as has been said, might be fulfilled. Indeed, the garments were divided; but for the seamless cloak, which the prophecy termed "vesture," they cast lots.

But how many the garments were, none of the Evangelists has clarified. Therefore, some say there were five: four, indeed, divided among the four soldiers; and the fifth, the seamless cloak. But the statement seems incredible, ^B because it would have been unseemly for the Savior; for no one, not even among other men, puts on so many garments. Conjecturing, therefore, we say — and perhaps not far from what is fitting — that there were three in all: one, the cloak applied to the body, in the manner of an undergarment—I speak, naturally, of this seamless cloak; a second, which was worn over the first; and a third, an outer covering.

We have heard from the tradition of the Fathers that this cloak was the work of the Mother of God, woven from the top parts, just as are the winter coverings for ^C the feet and head among us. Whence they also allegorize it fittingly, saying that only the body taken from the Mother of God was woven from above—that is, from heaven it had the divinity co-woven with itself, or it was brought forth into the order of things by God, and not from human seed. But of the two remaining garments, they made four parts, cutting them up. For indeed, by saying concerning the seamless cloak, "Let us not tear it," they indicated that they did tear the others. Nor did they divide them as if they were precious, so as to abstain from making parts of them, but as mocking, as was stated before. And these men, indeed, shamefully divided those things which were precious, ^D through which such great miracles have been wrought; but at that time their power was held in check.

^A Some, however, raise a difficulty, asking how, since Christ commanded the apostles not to possess two tunics, He Himself is found to have possessed more. To whom it must be answered that He Himself also had but one tunic, which adhered to His body; for the others were not tunics, but cloaks. For the tunic is properly that which is innermost. And so much for these matters.

Behold the whole body of the Savior afflicted by injuries: the head by the crown of thorns and the striking of the reed; the face by spittings; the cheeks by slaps; the mouth by the gall and vinegar; the ears by blasphemies; the neck by blows; the back and chest by whips—that is, by scourges; the hands and feet by nails; the side by the spear, as John reports; ^B and the remaining parts by the cloak and the stripping—and by his triumphing on the cross. Therefore, when blasphemies are cast upon us, or we are insulted, or exposed as a spectacle, by considering these things, let us cast out every inflammation of pride from the soul, reflecting at the same time that He was God, while we are men; He the Master, we the servants; He without sin, we sinners; He suffering at the hands of servants, we at the hands of fellow-servants; He suffering for us, we for our own sakes; He indeed before the eyes of Jews, Romans, and Greeks, while we are before a few, or even if before many, yet not so many.

^C

Of Saint Maximus

And there: *They kept watch over him, so that he might not be taken down by anyone.* (John xix, 34).

^A Vers. 37. *And — of the Jews.* The inscription on the title designates the one who was crucified as King, according to the practical, the theoretical, and the theological philosophy. It is practical, because it was written in the language of the Romans; for Daniel saw the Roman kingdom as the strongest of all, and fortitude is the property of the practical virtue. It is theoretical, because it was written in Greek; for the Greeks are more theoretical than other nations. It is theological, because of the Hebrew; for the Hebrews are the most theological of all.

The cause for which he was crucified: for Pilate caused this to be inscribed on a tablet and placed above, so that it could be read by all, both those who were present and those who were passing by. Mark, therefore, says: *And the inscription of his cause was written: The King of the Jews* (Mark xv, 26). Luke, however: *And there was also an inscription written over him in Greek and Latin and Hebrew letters: This is the King of the Jews* (Luke xxiii, 38). Now this was written in three languages, because many Greeks and Romans had come to the city of the Jews at that time. But John says: *Pilate also wrote a title and placed it upon the cross. And it was written: Jesus of Nazareth, the King of the Jews. This title, therefore, many of the Jews read, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin. The chief priests of the Jews therefore said to Pilate: Do not write: The King of the Jews, but that he said: I am the King of the Jews. Pilate answered: What I have written, ^B I have written* (John xix, 19-22). And the title is called "cause" ^C in the Roman language. (And this: *But the place was near the city where Jesus was crucified,* should be arranged thus: *The place where Jesus was crucified was near the city.*)

Pilate therefore wrote the stated cause and established it so that what was written would become known to all, so that the Jews might not be able to attribute another cause of malice to Christ, or circulate one; and at once he censured them and defended him, since he was crucified because of envy.

When, however, the letters placed on high clearly proclaimed his kingdom, the chief priests of the Jews attempted to invert such an inscription, saying to Pilate: Do not write: The King of the Jews, lest the inscription seem true; but that he said: I am the King of the Jews, so that he might appear a liar. But they did not persuade him in this at all. For he answered: *What I have written, I have written*, which is to say: what is written, I do not change. According to divine

^A providence, the title was placed upon the cross of Christ alone. For when three crosses were hidden in the earth at that time, and the Lord’s cross was later sought after for a long time, it was recognized most of all by the title.

Vers. 38. *Then — on the left.* And this was done by the work of the Jews, so that, hanging in the midst of the evildoers, he himself might also be thought an evildoer, and so that the sharing of the punishment might proclaim him a participant in the evildoing as well. For this reason they crucified him in public, for all to see; for Luke says that the people stood beholding, and they labored ^B to have him crucified by the hands of soldiers, and did everything so that they might pour over him an evil reputation among all people. And here the prophecy of Isaiah was fulfilled, saying: *And he was considered with the lawless*. 58

And the two robbers enigmatically represented the two peoples, that is to say, the old and the new. For of these, the one died attacking him with blasphemies; but the other finally acknowledged him as God at the end. But he himself hung in the midst of these two, as having become the middle between the Old and the New Testament.

Vers. 39. *Who however — cross.* The Jews who were passing by that way. But Mark says that they said: *Vah, you who destroy the temple*, and so forth. ^C Now, *Vah* is an adverb of derision and mockery. And they said such things, ridiculing him as a liar.

Vers. 41. *Similarly — to save.* He says *Similarly* on account of the blasphemy. For they too were blaspheming him in the same way, even if in other words. But they said: *He saved others*, slandering his miracles as if they had been done by sorcery.

Vers. 42. *If — in him.* They said this because of the inscription of the title. For since they could not change it, they tried to prove it false by demanding ^D what was, for them, impossible. And surely he would have come down if they were going to believe.

Vers. 43. *He trusted — Son.* What David predicted in their person, they now say themselves, bringing such a prophecy to its fulfillment. For it is written: *He hoped in the Lord, let him deliver him, let him save him, because he desires him*. 55 Therefore they said, casting insults: *He trusts in God, as his Son; let him be saved by him*. They said this, however, not because God could not save him, but because

he was not the Son of God, as they thought. O ^A you wicked and most wretched men! Therefore, not even were the prophets prophets, nor were the righteous definitely righteous, since God did not rescue them from dangers. But indeed they were, and they were in danger according to various dispensations.

Vers. 44. *The same* — their. *The same*, that is, in the same way. The devil did not excite only the Jews, but also infuriated the Roman soldiers, and even the robbers themselves, who were crucified with him, he provoked against him. Therefore Matthew and Mark say that both reproached him. Luke, however, says that one was blaspheming him, but the other was rebuking the blasphemer rather. For both were forgetting their own pains, ^B since they were reproaching him with cruelty, acting as the Jews themselves were. Perhaps they were even doing this to favor the Jews, or to curry favor with them by denouncing him. However, the other was later led to repentance; being then reminded of the signs of Christ and of his blameless life, he heard him praying even for those who were crucifying him, as Luke recorded; and seeing furthermore the air darkened beyond nature.

Vers. 45. *From the sixth hour*. This was done after the satiety of wantonness and mockery, so that with the fury now at rest, he might profit somewhat from the miracle. For it was more admirable that he should do these things while hanging on the cross, than if he descended from the cross. And if they did not suspect that these things should be done by him, but ^C that they came about by God acting, they certainly ought to have feared, and to have understood that it was because of him that they were agitated. For they could not say that the eclipse of the sun was according to nature; for it happens at one given moment in time, and on a part of the earth, and not at the fourteenth day of the moon; these darknesses, however, persisted for three hours, and occurred over the whole earth: and on the fourteenth day of the moon, when it is impossible for an eclipse of the sun to occur according to nature.

Vers. 46. *About the ninth hour* — *you have forsaken me*. The phrase is Davidic; but he cried out in Hebrew, so that it might be known to the Jews ^D alone, who knew the Davidic things. Mark, however, wrote *Eloi, Eloi*. He meant *Heli, Heli*, *my God, my God*.

But the man, crushed by the pains of the nails, says: *My God, my God, why have you forsaken me?* that is, why have you allowed me to be in such pain? He said this, confirming that, as in truth he assumed human nature, so he was also truly crucified, and not in appearance, as many heretics have raved. For he would not have cried out這樣 if he were not in pain.

It is possible to say also in another way, that as he was already dying for mankind, he cried out the aforementioned voice in the person of the human race. For Gregory the Theologian says that he depicts what is ours in himself. For we were those who were abandoned and overlooked before, but now we have been taken up and saved by his afflictions. *Quidam — iste.* These soldiers were Romans, being ignorant of the Hebrew language. *Statimque — ut biberet.* He did this as if mocking, pretending to console him, just as those before him did, or even so that the sharpness of the vinegar might be an addition to his pain. *Cæteri — eum.* Mark, however, says that he said this: "Let us see if Elias comes to take him down." It is likely that both he and they said this. *Jesus autem — spiritum.* What, however, the voice was, Luke ^B indicated, namely: "Father, into thy hands/ I will commend my spirit." He cried out with a loud voice so that all might hear, and all might know that up to the very last breath he called God Father, and entrusted all things to him, and was not a rival god; and also so that they might learn that he dies by authority, because he willed it. For when he said, "Father, into thy hands I will commend my spirit," then at last he allowed death to approach him. He did not say "I commend," but "I will commend," signifying that he would expire after a little while. For John added the things that happened after the aforementioned cry, as being also those omitted by the others, saying: ^C "Now there stood by the cross of Jesus his Mother," and the rest. And having said how he commended his beloved Mother and virgin to the beloved disciple and virgin, and how while thirsty he was given vinegar to drink; he finally says: "When Jesus therefore had received the vinegar, he said: It is finished; and bowing his head, he gave up the spirit," about all of which you may inquire in the Gospel according to John. *Et ecce — scissæ sunt.* ^D [The veil of the temple was rent (51) and the mysteries hidden beneath it (52) were revealed. The things of the letter were broken, and the things of the spirit appeared. Or] the sun clothed itself in darkness, and the temple rent its veil, signifying that they were mourning for this paradoxical spectacle. For it is the custom of those who mourn both to rend their garments and to put on black attire. And by the earth being shaken and the rocks being rent, he shows

^A that Christ had the power to heap them up and bury them; but He did not wish to, both because of His own kindness and for the sake of those among them who were about to believe and receive the light. The rending of the veil of the temple, however, took place more specifically as an irrefutable reproach to them, so that if they endeavored to argue and to attribute the darkening of the sun, the earthquake, and the splitting of the rocks to occurrences that happen naturally, their mouths might be stopped by the rending of the veil, since they could never demonstrate that such a thing had ever happened before.

When the veil was rent, God signified that divine grace had departed from the temple, and that the interior things, that is, the Holy of Holies, were to be made accessible and visible to all, which indeed happened later when the Romans ^B entered. Accept, however, that which is more pleasing to me. Since the things within the veil were a type of heaven, while those without represented the earth, the now-rent veil signified that the middle wall between heaven and earth (that is, the enmity) which existed between God and men had already been divided, and that heaven had become accessible to men, Christ having now undone the intervening obstacle and initiated for us such an ascent. Universally, however, the things that occurred were symbols of divine wrath, reproving the insensitivity of the Jews and prophesying their destruction.

Ver. 52. *And they arose.* This, too, was done as a demonstration of His power and to strike terror into the Jews, that they might consider that He who so easily made the dead live could much more easily put the living to death; and furthermore, also for the confirmation of the future resurrection.

Ver. 53. *And—to many.* They entered ^C and appeared, so that the opening of the tombs and the rising of those who had fallen asleep might not seem to be a phantasm. For after His resurrection they went out of the tombs, and came into the holy city, and appeared to many, so that from their resurrection they might be fully persuaded also concerning His, reasoning that He who raised these had much more raised Himself. Indeed, the saints arose so that they might be seen as credible witnesses, speaking about Christ. But once they had appeared, they fell asleep again.

Ver. 54. *Centurio autem erat iste.* Mark calls this centurion by the Latin name *centurio*; Matthew, however, calls him by the Greek [term], which means the same ^D; for what the Greeks call *hekaton* [hundred], the Latins call *centum*. Seeing, he says, the centurion who stood opposite Him, that He had thus expired with a cry, he said: Truly this man was the Son of God. Seeing that, after emboldened [speech], the Father...

“Truly this man was the Son of God.” ^A Seeing that, having with freedom called God Father, and having promised to commend his spirit into His hands, he expired a little while after; and seeing also the horrible things that were then happening, he believed that he was the Son of God. But Luke says concerning him: “The centurion seeing what was done, glorified God, saying, ‘Certainly this man was righteous.’” Calling him righteous, I suppose, meaning divine. Or perhaps he first said simply that he was righteous, then more perfectly, that he was the Son of God. ^B Luke further adds that all the crowds who had come together for this spectacle, seeing the things that were done, were returning beating their own breasts. For not daring to speak because of the fear of the chief priests, they were beating their own breasts, signifying their internal pain. For they understood, from the preceding signs and from what was happening at that time, that he was a divine man, and that creation was suffering with him, unable to bear his passion.

“Were — unto him.” Providing the things for his need. ^C For there was a choir of female disciples, gathered about the Mother of God, and providing expenses from their own means. And see the order reversed: for the disciples had fled, but the female disciples remained assisting.

“Among — the sons of Zebedee.” Some say that after Christ was buried, the Theotokos went away and fell into a state of excessive sorrow, and that she did not come to the tomb after that, being unable from extreme anguish, but lay and lamented until the news of the resurrection.

Since there were many, he enumerates the more notable ones. ^D Some therefore say that she is the Mother of God, who is named in the Evangelists now as the mother of James and Joses, and at another time as Mary of James, and sometimes Mary of Joses; for these were children to Joseph. And just as their father was called her husband on account of the dispensation, so also were they accounted her sons. But this account seems unacceptable. For first, what would have prevented them from calling her the Mother of Jesus? Especially since in the preceding narratives they for the most part called her so. Then, it would also be absurd that Magdalene should be placed before her everywhere in the following passages, and thus show her to have been more fervent than the Mother of God. Whence we suspect that this Mary was some other person, who was the mother of James the Less and Joses, not the sons of Joseph, but of others, who were of the seventy dis-

- ^D ciples. For there were many such similarities of name among the Jews.

It is likely that at that time the Theotokos stood nearer than the other women, the inflammation ^A of her bowels overcoming her fear of the Jews; perhaps she even moved about, being unable to remain in one place because of the pangs of nature; but later she remained at the tomb and beheld everything. And if we accept this, the question arises: why did the Evangelists not mention her? Because it was known concerning her that she was certainly present, and she displayed those things which belong to mothers. Therefore, they did not even record her lamentation. For they had already finished mentioning that she followed her Son as He was teaching. It is necessary, however, to know both this and that, and to select that which is more fitting.

Mark says: "And there were also women looking on from afar, among whom was Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome." Some have said that this Salome was the mother of the sons of Zebedee mentioned in Matthew.

CAP. LXVIII. Of the Petition for the Body of Jesus.

Vers. 57. "And when it was evening" — Jesus. John also recorded other things before he came to this narrative, saying: "The Jews therefore, that the bodies might not remain on the cross on the Sabbath," because it was the Preparation, and so forth, concerning the breaking of the legs of the thieves, and concerning the piercing of the side of the Lord. Now Mark wrote that this Joseph was an honorable senator, and one who was waiting for the kingdom of God. "Honorable," as being grave and modest; "senator," as one of the councilors of the city: for the councilors were decurions, advisors, and officials of the curia. "Waiting for the kingdom of God," which, that is to say, was to be at the time of the second coming of Christ. But Luke called him a "just and good man," and one who had not consented to the counsel and deed of the Jews, hailing from Arimathea, a city of the Jews. John says that he was a disciple of Jesus, but a secret one because of the fear of the Jews. And he was of the seventy disciples.

Vers. 58. "This man" — the body of Jesus. "In that he was known to him." Mark, however, says that taking courage he went in to Pilate, and asked for the body of Jesus.

^A For he wondrously washed away his former cowardice with the ensuing boldness, and surrendered himself to death out of the goodwill he bore toward his master, taking upon himself the hatred of all the Jews.

Vers. 58. "Tunc" — the body. But Mark says that Pilate wondered if he were already dead, and having called the centurion, he asked him if he had died long ago. Having learned this from the centurion, he bestowed the body upon Joseph. For he expected that he would die slowly, as if he were someone divine and exceeding the many. But he, as a man, died by the law of nature.

Vers. 59. "Sumptumque" — clean (linen). John, however, wrote at greater length, saying: "He came therefore and took the body of Jesus." ^B And Nicodemus also came, who had first come to Jesus by night, bringing a mixture of myrrh and aloes, about a hundred pounds. "They took therefore the body of Jesus," and bound it in linen cloths with the spices, as is the custom for the Jews to bury. Joseph was indeed distinguished even before, but he became more distinguished in that he dared to receive the body of Christ and to honor it. For he not only took it, but also buried it sumptuously with Nicodemus. They buried it in a mixture of myrrh and aloes, so that it might remain incorrupt and sweet-smelling; for they still honored him as if he were a mere man. We, therefore, also receiving the body of the Lord through participation at the altar, let us anoint it with the fragrances of the virtues, namely, by the work of action and ^C contemplation.

Vers. 60. "Abiit." This Evangelist indeed says that the tomb was Joseph’s, whereas the others did not indicate whose it was. For John says: "Now there was in the place where he was crucified a garden, and in the garden a new tomb in which no one had yet been laid," and so forth. It is probable, therefore, that the garden in which the tomb was located belonged to Joseph. It was ordained that it should be new, so that after the Savior had risen, suspicion could not be held that someone else had risen. He rolled a great stone, with Nicodemus also assisting him. The tomb was hewn in the manner of a cave.

Vers. 60. "Erat autem" — of the sepulcher. Mark says: "And Mary Magdalene and Mary the mother of Joses were looking on where he was laid." Luke says: "And the women who had come with him from Galilee followed after, and saw the tomb and how his body was laid. And having returned, they prepared spices and ointments." ^D For the aforementioned women, having followed those who were burying him, sat opposite the tomb, watching where the body was laid and how it was laid, so that, having gone away and prepared spices and ointments, they might come on the Lord's day and spice and anoint him.

^A For when he was buried, evening had already set in, during which it was not permitted to walk to the tomb. For the Jews held the evening of that Preparation day in the highest honor, not only as a pre-festival of the Sabbath, but also as a festival because of the Passover, for on this evening the Passover had to be sacrificed. On the Sabbath, however, they rested because of the law, for they were still observing the customs and the law. Afterwards, therefore, they wished to come to the tomb on the Lord's day, which they indeed did, as will be spoken of shortly. Since they knew nothing lofty about the resurrection, they hoped to find the body buried.

*Vers. 63. But on the next day — Vers. 64. the former.* To have the tomb secured—that is, to have it sealed and guarded. Since it had to be believed that he both died and was buried and rose again, observe these three things attested to by the enemies. For their words must be considered. In what they say, "We remember that that deceiver said while yet living," they attest that he died; and the command, "Order that the tomb be secured," confirms that he was buried; and what they add, "Lest his disciples come and steal him," provides full assurance that, the tomb being secured, he would not be stolen. And thus the resurrection is beyond contradiction. ^B It is worth asking where he said, "After three days I rise again." For he did indeed say to the disciples in various places, "On the third day I will rise again," but he never said anywhere, "After three days I will rise again." The Jews, therefore, deduced this from the example of Jonah which he had stated to them. They call their last error that he has risen from the dead; and the former, that he was the Son of God. ^C But, O senseless ones, to what end would they have stolen him? For if he does not rise on the third day as he promised, it is manifest that, having been deceived and having been made enemies of by the whole nation because of him, and having become homeless and outcasts, they would rather turn away from him and hate him as a deceiver, and thus would not wish to steal him. But neither could they persuade the people that he had risen from the dead. For upon what would they rely? Upon the eloquence of their speech? Yet they are unlettered. Or perhaps upon the abundance of wealth? Yet they are the poorest of all. Upon the renown of their lineage? But they are ignoble, and born of ignoble parents. Upon their own multitude? But there are no more than twelve of them. Upon the splendor of their homeland? But they are from obscure and ignoble regions. Or do you think upon the promises of their teacher? Which ones? For if he does not rise, they will not believe those either. It has been demonstrated, therefore, that you suspect in vain that he is to be stolen; for due to the reasons stated, it is incredible. ^D

“He said—you know.” ^A Just as a *speira*, so too the *koustōdia* (guard) was a military unit. He did not permit the soldiers alone to secure the tomb, but committed the precautions primarily to the chief priests and Pharisees, with the guard following them; for God so ordained it, that they might not be able to say after the resurrection that the soldiers, guarding it alone, had surrendered the body to the disciples.

“But they—guard.” They not only sealed the stone of the door, placing markings upon it, but also, choosing the soldiers they wanted, they set them as guards over it, as will be shown a little later. And they did these things on the Sabbath, breaking it, because of the madness of their frenzy.

Since we are about to speak concerning the arrival of the women at the monument, it is not unseasonable to remark beforehand that because the evangelists have recorded the appearances in different ways, they provide no small difficulty to those who do not pay close attention. And Chrysostom ^B did not investigate this kind of discrepancy at all, while many others, not being able to reconcile the statements of the evangelists, poured forth many empty words about these matters.

Some, saying that the four arrivals happened at different times, affirm that these were not the women mentioned by the four evangelists, but rather different women with names similar to one another; others acknowledge the four arrivals, but insist that they were made by the same women. Both these and those are easily refuted, as they have said things that are trivial and easily overturned, if one pays closer attention to the evangelists. But we, having begged for grace from Him who was buried and arose, will endeavor to reconcile the statements, and to show clearly the one harmony among all the evangelists.

“Late”—tomb. The Hebrews, ^C honoring the Sabbath, that is, the seventh day of the week, called the six days preceding it also “Sabbaths” in its honor, calling the Lord’s Day the “one” or “first of the Sabbaths,” and the “second of the Sabbaths” and “third of the Sabbaths” the second and third days of the week, and likewise for the ones that followed. When Matthew, therefore, said *late on the Sabbath*, he signified the end of all the Sabbaths, that is, of the seven days of the week. And ^D

^A lest you think that the aforementioned women came to the tomb at the very end of this Sabbath, but rather at the beginning of the dawn of the Lord’s day, he adds: *As it began to dawn*, that is, as the day was manifesting itself, becoming bright, and beginning to rise. And further clarifying his account, he added: *On the first day of the week*. Now *the first of the Sabbaths*, that is, the first of the seven days, is the Lord’s day, as we have said before. Matthew, therefore, having written this, indicated the beginning of the dawn of the Lord’s day. And every dawn begins after the sixth hour of the night, when the roosters first crow.

The same time is also described by Mark, saying: *And very early on the first day of the week they come to the monument, when the sun had risen*. For *very early* is the beginning of dawn. But if it was very early, how did he say: *When the sun had risen*? Because that is when the sun properly rises, even if it is not yet visible to us, still remaining about the deepest and outermost parts of the East, and gradually rising up. And the proof of this is the song of the roosters. For they, first of all living creatures, sensing its heat, suddenly cry out and announce its presence to men.

The same time was also signified by Luke, saying ^B that *on the Sabbath indeed they rested according to the commandment*. But *on the first day of the week, at deep dawn, they came to the monument, bringing what they had prepared, the spices*. About Mary Magdalene, whom John mentions, we shall speak later in the appropriate place.

Vers. 2. *And behold* — Vers. 3. *Snow*. Christ had indeed arisen before the angel descended. For just as He was born with the locks of the Virgin kept intact, so also He rose with the seals of the tomb kept intact. The earthquake happened on account of the guards sitting by the tomb, so that, stirred up by the fear of the earthquake and struck with terror at the sight ^C of him who had rolled back the stone, they might flee and report these things to the Jews, and themselves become witnesses of the truth; for it is most wont to shine forth, when it has been proclaimed by its enemies. But the angel rolled back the stone for the sake of the women, so that they might see the tomb empty and believe that He had risen.

Mark, however, says regarding these women, that when they ^D came while it was still night...

^A they said among themselves: "Who will roll away the stone for us from the door of the tomb?" And looking up, they see that the stone has been rolled away. For it was very great. For when they came, they said to one another thus; but while they were reasoning about these things, there occurred an earthquake, and the angel, having approached, rolled away the stone, and finally, looking up toward the tomb, they see that the stone has been rolled away.

Mark, however, studying brevity, neither wrote of the earthquake, nor did he teach who rolled away the stone. Similarly, Luke also abbreviated his account of these things, saying: "They found the stone rolled away from the tomb." Since, therefore, the evangelists made known when the women came to the tomb, but none of them noted when the Lord rose; for He alone knows this, He who alone, as He knows, rose.

All the holy Fathers and teachers unanimously say that the time of His Resurrection was about the first cockcrow, which was already presaging the light of the Lord’s Day. Therefore, also, after the sixth hour of the night, those who follow virtue break their fast and begin their rejoicing.

He rose on the third day, just as He had said. For since He died at the ninth hour of Preparation, the first day is reckoned as the Preparation, the second as the Sabbath, and the third as the Lord’s Day, on which, at the beginning of the dawn, He rose, a little before the arrival of the women, and the end of the Preparation and the beginning of the Lord’s Day are counted together. ^B Since, however, in the example concerning Jonah, He said: "So shall the Son of Man be in the heart of the earth three days and three nights," there is no reason to be in doubt about the days; for they are already numbered.

But regarding the nights, we shall say that the Jews secured the tomb until the third day, that is, from that very Preparation until the Lord’s Day at sunset. For so they had decreed. But they left the third night without a guard. ^C And finally, if He had waited for this one as well, the Resurrection would have been held as suspect. For they would have replied that since He did not rise within the time of the security, once it was dissolved, the Resurrection lacked credibility; for He had been stolen away while no one was guarding Him. Therefore, while they were still guarding it, He rose, removing every contradiction. And He did not wait for the entire third day, but rose immediately as it was beginning. For that He should rise within the time of the security could not be disputed; but if He had done so afterward, it would have been suspect. For what is accomplished faster than is appointed is a matter of power; but what is done more slowly, a matter of weakness. ^D

^A For indeed, a king also who has promised to bestow a benefit upon certain persons by an appointed day, if he bestows the benefit upon them before the appointed day, not only fulfills his promise, but also adds another grace, that of speed. Nor did the Jews, in placing seals and setting guards, intend anything other than that the resurrection might be published and might be testified to by their own guards. But we must return again to the order of the narrative of the words.

Verse 4. *And for fear — dead.* From fear, or from the earthquake; for it was great. Or, [the appearance] of the angel; for he was terrible in appearance. *They were shaken,* that is, they trembled; then, having recovered themselves, they fled, and thus safety was given to the women.

Verse 5. *Responding — you.* Do not, he says, fear; not you, but these, that is to say, the guards and all the enemies of the Lord. First, therefore, he freed them from fear, both by word and by his appearance; then ^B he discourses concerning the resurrection.

Verse 5. *I know — are seeking.* He is not ashamed to call his own Master "crucified"; because, while for those who were crucified before Him the cross was an ignominy, being a proof of their wickedness, to Him it is rather glory, being a demonstration of the benefit bestowed upon men, for which He was condemned to the cross.

Verse 6. *Not — the Lord.* By saying, "Come, see the place where the Lord lay," he signified that it was for their sake, that they might see, that he had rolled back the stone.

Verse 7. *And quickly — you shall see.* He will precede, that is, He will go before you. He orders them, moreover, to go into Galilee, where they were to meet Him ^C without the fear of the Jews.

Verse 7. *Behold, I have told you.* Concerning all things, evidently. Or otherwise: "Behold, I have admonished you" concerning the disciples. Do not, therefore, neglect the admonition. Here, therefore, the angel, sitting outside the sepulchre upon the stone, spoke the aforementioned things to the women. But because they did not dare to approach, he commanded them to enter the sepulchre—for this is what "Come, see the place where the Lord lay" signifies—and they entered.

Sed Matthæus quidem usque ad ingressum sepulcri narravit, reliqua præteriens; cæteri vero relictis his, quæ usque ad sepulcri ingressum acciderant, quæ in eo facta sunt conscripserunt. Et hoc est quod ^D maximam præbet non advertentibus hæsitationem. Ait enim Marcus: Et ingressæ in monumentum, viderunt adolescentulum sedentem in dextris, amictum stola candida, et obstupuerunt. Ille autem dicit eis: Ne obstupescatis. Jesum quæritis Nazarenum crucifixum: surrexit, non est hic. Ecce locus ubi posuerunt eum. Sed abite: dicite discipulis ejus et Petro, quod præcedet vos in Galilæam: ibi eum videbitis, sicut dixit vobis.

^A For since the angel who was sitting outside had commanded them to enter, upon entering the tomb, they saw another angel sitting at his right side; and, as is likely, they were struck dumb with amazement, having suddenly encountered him. But he said to them: "Be not amazed," and so forth. And just as with the exterior angel, so too the interior one first frees them from amazement, and afterwards discourses on the things concerning the resurrection. And indeed, the exterior one was fearsome on account of the guards; but the interior one was not of such a kind, on account of the women. Therefore, having seen that one, they were afraid; but having seen this one, they were struck dumb with amazement. And the words, "See the place," are instead of, "Behold the place." By name, moreover, he added Peter, so that he might know that the fault of his triple denial was forgiven on account of his fervent repentance, and that he might find relief. For he had been overwhelmed by boundless grief. And by adding, "As he told you," he reminded them of what he had said on the Mount of Olives: "After I have risen, I will go before you into Galilee," as Matthew has stated in the twenty-fourth chapter.

Luke, however, wrote that upon entering, they did not find the body of the Lord Jesus. And it came to pass that while they were perplexed about this, ^B behold, two men stood by them in dazzling garments. And when they were afraid, and bowed their faces toward the earth, they said to them: "Why do you seek the living among the dead? He has risen, he is not here." ^C He reminded them, saying that it was necessary for the Son of Man to be delivered into the hands of sinful men, and to be crucified, and on the third day to rise again. And they remembered his words.

For the angel who was sitting on the right, after saying to them all that Mark reported, departed; which fact, because it was passed over in silence by Mark, together with those things narrated by Luke, likewise provided difficulty. But since they did not find the body of the Lord Jesus, they were perplexed about it, as to what had happened; for they could not yet believe that he had risen. And as they were thus perplexed, there stood by them the two previously mentioned angels—both the one they had seen outside the tomb and the one they had beheld inside it—having transformed themselves into dazzling garments, so that they might the more appear as angels of God by the ease of the transformation. But as they were seized with fear at the novelty of the sight, and were unable to look at them on account of the ^D flashing light of their garments, they said to them, no longer gently, as before, but rebukingly, on account of their unbelief: "Why do you seek the living among the dead?"—that is, as if he were dead?

He is not here, but he has risen. Then, having led them to a greater faith in the resurrection ^A by reminding them of the words of the Lord, they said: "Remember how he spoke to you while he was still in Galilee, saying: 'The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.'"

Afterwards, the Evangelist says that they remembered his words, signifying that thereafter they believed. For Matthew wrote in his seventeenth chapter that when they were staying in Galilee, Jesus said to them: "The Son of man is to be delivered into the hands of men, and they will kill him, and on the third day he will rise again." The angels, however, give no commandment here regarding the apostles, as they had already commanded what was to be said about them.

Vers. 8. *And they departed*—of his. Even if Matthew made no mention that they entered into the tomb, yet by saying now that they departed, he showed that they had first entered. Thus ^B they departed with fear because of the marvelous things they had seen, but with joy because of the glad tidings they had heard. Mark, however, said: "And going out, they fled from the tomb; for trembling and astonishment seized them. And they told no one anything, for they were afraid." See, then, how what is said does not contradict itself: for having departed quickly from the tomb, according to Matthew, they "fled," according to Mark, on account of the Jews, so that by being seen, they would not be thought to have stolen Jesus themselves.

But if the one said that they were afraid and were rejoicing, ^C while the other said that they were trembling and were astonished, there is no contradiction. For the trembling in them proceeded from fear; Mark, however, kept silent about the joy, or even signified it through the astonishment, for sometimes this very thing turns into astonishment. And they told nothing to anyone of the other men who met them along the way; for they told everything to the apostles when they returned to them, as Luke writes. The reason, moreover, why they told nothing to anyone was the fear of the Jews, lest, hearing that they were preaching the resurrection of Christ, they might kill them.

Vers. 9. *And when they*—to them. ^D Because they rose before everyone else at daybreak, they see the Lord before everyone else, and they receive this as a reward for such zeal and haste.

Vers. 9. *Saying: Hail.* He gives the greeting "hail" to those who were condemned on account of the ancient disobedience.

to alleviate sorrow. He spoke, moreover, so that they might recognize him all the more by his voice; and his first voice was a joyous messenger of gladness. ^A

Vers. 9. *They took hold of his feet.* They indeed held him out of desire and reverence; but he did not forbid them, granting that by touch they might become more certain that it was not a phantom.

Vers. 10. *Then — be not afraid.* Again, he himself drives away their fear first, and then gives instructions concerning the disciples, confirming to his own that it was angels who had appeared previously and had commanded these same things.

Vers. 10. *Go — they shall see.* He used the women as apostles to the apostles, honoring the gender which had become infamous through the seduction of the serpent. And since long ago a woman had become a minister of sorrow to the man, now women become ministers of joy to the men. He called the apostles "brethren," at once for the sake of the incarnation—for all men are brothers to one another—and at the same time for their own honor. ^B

Vers. 11. *While they were going — what had happened.* Certain ones—namely, those who had been left as guards by them—or those who were more prominent among them.

Vers. 12. *And — gathered.* Vers. 13. *While we were sleeping.* Before, they purchased his murder, but now they even purchase the truth of his resurrection, and they trample upon their own conscience; nor are they ashamed to corrupt the guards, but by a fabricated lie they hide the truth along with them, using those who were witnesses of the truth so that they might become ministers of the lie. ^C

Vers. 14. *We will persuade him.* You will persuade him, as one who is easily deceived. For if he were stable, you would not persuade him; for your argument is utterly absurd. For what profit would they have had in stealing him away? How could they have dared this in such peril—timid men, of whom the one who was chief gave up the Master for fear of a little woman; and the others, when they saw that he was bound, fled? How also, when they could have stolen him without danger on the first night, when no one was guarding the sepulcher, did they choose rather to steal him on the second night at great risk, with the guards already present? But see how the foolish Jews practiced diligence against themselves, as we also indicated above. For if they had not placed guards, they could have said something about a theft; now, however, they cannot utter a sound before upright judges, having been silenced on every side. ^D

Vers. 15. *So they — to this day.* If they had prevailed over the disciple...

^A, they would have prevailed over the money, much more the soldiers. Truly, therefore, the love of money is a great evil, and the cause of great evils. He calls the report that has been spread abroad, that Jesus was taken away by theft. But Luke says concerning the women: *And returning from the tomb, they told all these things to the eleven and to all the others*, that is, to the seventy. Then he enumerates them, saying: *And they were Mary Magdalene, and Joanna, and Mary of James, and other women who were with them, who told these things to the apostles*. But Matthew recorded Mary Magdalene and Mary of James and Joses, not as if they were alone, but as more prominent than those who were with them; Mark however also indicated Salome; but Luke left Salome unnamed, yet indicated Joanna. Adding however, *And the other women who were with them*, he reveals both Salome herself and certain others. After the aforementioned enumeration of the women, however, Luke subjoined ^B: *And these words appeared before them as delirium, and they did not believe them*. Here, therefore, begin the matters concerning Mary Magdalene, which John alone recorded, as they were also not mentioned by the others. For since the words of the women appeared before the apostles as delirium, she, considering within herself that they were truly deceived, and that they had seen what they saw and heard what they heard through a phantasm (for they would not have appeared as delirium to the more sensible and wiser men otherwise), did not remain still, but alone ran immediately to the tomb, while it was still dark, supposing that she would find it closed. Seeing, however, that the stone had been removed from the tomb, she remembered none of the things that had happened before, as the report she had made concerning these things had been rejected by the disciples; but she suspected ^C that the body had been moved by Joseph to a safer place. She runs, therefore, and comes to Simon Peter and to the other disciple whom Jesus loved, and says to them: *They have taken the Lord from the tomb, and we do not know where they have laid him*, etc., and the things that happened subsequently, as John wrote. It has been demonstrated, therefore, that there is one harmony among all the evangelists, and one body of history, with the matters, indeed, narrated in a convenient order. For what this evangelist passed over, that the other said, with the divine grace so arranging the matter that it might be manifest from this also ^D that they did not write by collusion or agreement.

Vers. 16. *But the eleven — Galilee.* They did not immediately go away into Galilee. For on that very day on which [He rose]... [alt-version omitted]

from the dead, He was seen by them while they were still in Jerusalem. And this is indicated also by Mark and Luke. But John recorded this more clearly. For after Mary Magdalene had returned to them, he says that when it was evening on that day, the first of the Sabbath, and the doors were shut where the disciples were gathered ^A together for fear of the Jews, Jesus came and stood in the midst and says to them, "Peace be unto you." And having said this, He showed them His hands and His side. The disciples therefore rejoiced when they saw the Lord.

It is clear, therefore, that they went away into Galilee later. But Christ did not lie, as the apostate Julian foolishly said, as if He promised that He would be seen in Galilee, and offered Himself to be seen by them in Jerusalem. But He fulfilled that promise, having been seen by them later in Galilee; and He bestowed another grace, by appearing to them first in Jerusalem, so that He might dissolve their sorrow, and confirm the words of the women and of the others who had seen Him after He had risen.

Matthew, therefore, passed over those things which happened ^B until the disciples went into Galilee; but the other evangelists wrote down these things as well; Mark indeed more briefly, Luke more extensively, and John still more fully.

*Into — Jesus.* To the place where He had appointed for them, that is, where He had commanded them through the women, as has been said before, to go; or where He had promised them when He said, (15) "After I am risen, I will go before you into Galilee." And yet, nothing is written about them going into Galilee [in the passage immediately preceding]. Nevertheless, it is likely that He had either told them, or signified this as well through the women, even if it is not written. Besides, that mountain was also familiar to them. For they dwelt there mostly ^C for the sake of quiet.

*And when they saw — unto Him.* Having seen Him there; for He had gone before them.

*But some doubted.* But certain of them doubted concerning Him, fearing a mistake. It is not necessary, however, to seek who these were; for they are passed over in silence; but one ought only to know that these, too, were confirmed when Jesus had approached them.

*And on earth.* "All authority," He says, "is given to Me as man, which I had as God."

*Go therefore — nations.* Having confidence in the authority given to Me. By saying "all the nations," He also signified the ^D race of the Hebrews. And beside Mark...

^A He spoke to them more clearly: "Go into all the world, preach the Gospel to all creation." And in Luke also, He has stated it still more explicitly, that repentance and remission of sins should be preached in His name unto all nations, beginning from Jerusalem. For the Master is one who forgets evils in regard to those who repent. Since even after He rose from the dead and met with the disciples, not only did He make no mention of the evils He suffered at the hands of the Jews, but He did not even reproach Peter for his denial, nor the other disciples for their flight.

Vers. 19. *Baptizing* — of the Holy Spirit. This is a command regarding baptism and dogmas. ^B [For the name of the three denotes the one nature of the holy Trinity. For the name is either "He who is," or "God," or some other ineffable one. Therefore those who baptize speak only "into the name," adding nothing else.]

*Teaching* — to you. This is again a command regarding conduct. For baptism and dogmas do not suffice for salvation, unless a conduct worthy of God also be added.

Vers. 20. *And lo* — days. Inspiring greater confidence in them, He said: "And lo, I am with you," working with you, smoothing out every obstacle, and guarding you.

Vers. 20. *Even unto* — of the age. [He said this not as if He would not be with them ^C after this, but as if He would not be with them in such a way, but rather in a way more sublime and more befitting to God than now.] This shows that He would be not only with the disciples who were then present, but also with those who were to follow them. For the apostles were not to remain until the consummation of the age; but through those who were then present, He promised this grace to those who would be thereafter, as if speaking to all the faithful as to one body. He was not immediately taken up into heaven, but after some time, as it is permitted to learn from the other evangelists. For from His resurrection ^D until His assumption, He remained for forty days, appearing to the disciples and conversing with them; then from the mountain in Judea, called the Mount of Olives, He was taken up, as the book of the Acts of the Apostles recounts.

May it be given to us, I pray, by teaching and living in a manner worthy of the Gospel, and finally by dying, to attain that kingdom which is promised through the Gospel to the perfect, by the grace of the perfect and uni-