Christ’s Parables

Parable of the sower

13:1 That same day, Jesus, going out of the house, sat by the sea. [n.1078]

13:2 And great multitudes gathered together about him, so that he went up into a boat and sat there, and all the multitude stood on the shore. [n. 1080]

13:3 And he told them many things in parables, saying: behold, the sower went out to sow. [1082]

13:4 And while he was sowing, some fell by the way side and the birds of the air came and ate them up. [n. 1088]

13:5 And some others fell upon stony ground, where they did not have much earth, and they sprang up immediately, because they had no deep soil. [n. 1089]

13:6 But when the sun came up they were scorched, and because they had no root, they withered away. [n. 1090]

13:7 And others fell among thorns, and the thorns grew up and choked them. [n. 1090]

13:8 And others fell upon good ground, and they produced fruit, some a hundredfold, some sixtyfold, and some thirtyfold. [n. 1091]

13:9 He who has ears to hear, let him hear. [n. 1093]

13:10 And his disciples came and said to him: why do you speak to them in parables? [n. 1098]

13:11 He answered and said to them: because it is given to you to know the mysteries of the kingdom of heaven, but it is not given to them. [n. 1101]

13:12 For he who has, to him it will be given, and he will abound; but he who has not, from him will be taken away even that which he has. [n. 1102]

13:13 Therefore, I speak to them in parables, because seeing they see not, and hearing they hear not, neither do they understand. [n. 1107]

13:14 And the prophecy of Isaiah is fulfilled in them, which said: by hearing you will hear, and will not understand: and seeing you will see, and will not perceive. [n. 1109]

13:15 For the heart of this people has grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them. [n. 1111]

13:16 But blessed are your eyes, because they see, and your ears, because they hear. [n. 1115]

13:17 For, amen, I say to you, many prophets and just men have desired to see the things that you see, and have not seen them, and to hear the things that you hear and have not heard them. [n. 1117]

13:18 Hear therefore the parable of the sower. [n. 1120]

13:19 When anyone hears the word of the kingdom, and does not understand it, there comes the wicked one, and snatches away that which was sown in his heart; this is he who received the seed by the way side. [n. 1122]

13:20 And he who received the seed upon stony ground is he who hears the word and immediately receives it with joy. [n. 1125]

13:21 However, he has no root in himself, but endures only for a time, and when there comes tribulation and persecution because of the word, he quickly falls away. [n. 1127]

13:22 And he who received the seed among thorns is he who hears the word, and the care of this world and the deceitfulness of riches chokes up the word, and he becomes fruitless. [n. 1129]

13:23 But he who received the seed upon good ground, is he who hears the word, and understands, and bears fruit; and one yields a hundredfold, and another sixty, and another thirty. [n. 1131]

1077. Above the evangelical teaching was set forth, and the adversaries were refuted; here he shows the power of the evangelical teaching. And

first, by words;

second, by the deeds (Matt 14).

And concerning the first,

first, the circumstances of the teaching are set down;

second, Christ’s teaching;

third, the effect.

The second is at behold the sower went out to sow; the third, at have you understood all these things? (Matt 13:51).

And first, he sets down four circumstances, namely the place, the time, the arrangement of the hearers, and the position of the one speaking.

1078. He touches on the time when he says, the same day. From which one is given to understand that he touches upon the order of history, for it cannot be understood in another way than that the day is taken for time.

1079. Then the circumstance of place is touched upon: He sat by the sea. And this can be explained according to a literal explanation and a mystical one.

Chrysostom touches upon the literal. For since it was said above that while he was speaking to the crowds, someone said, behold your mother and your brethren (Matt 12:47), Chrysostom had explained there that they felt something human, so the Lord wished to go out, that he might reproach their, namely the brothers’, wickedness. And he also went out that he might show honor to his mother. Hence, honor your father and your mother (Ex 20:12).

Mystically, by the house is understood Judea, from whom he went out due to infidelity and came to the sea, namely to the gentiles, who were disturbed by infidelity; below, behold, your house will be left to you, desolate (Matt 23:38); as in, I have forsaken my house, I have left my inheritance: I have given my dear soul into the land of her enemies (Jer 12:7). The world is called the sea; so is this great sea, which stretches wide its arms: there are creeping things without number, creatures, little and great (Ps 103:25). Or in another way, by the house is understood the interior mind; when I go into my house, I will repose myself with her (Wis 8:16). Hence sometimes he goes out from the hidden place of contemplation to the public place of teaching.

1080. And great multitudes gathered together about him. Here he sets down the hearers; for when the mind goes out to the public place of teaching, then many can hear and profit; draw near to me, you unlearned, and gather yourselves together into the house of discipline (Sir 51:31).

1081. Then are set down the arrangement of the one teaching and of those listening; hence it says, so that he went up into a boat and sat there. And why in a boat? There can be a literal reason, that there were many hearers, so he wanted to have them before his face, that they might understand better. For all things are before him; behold my eye has seen all these things (Job 13:1).

Another reason is a mystical one, that the boat signifies the Church gathered from the gentiles, where he sits through faith, and teaches those who stand on the shore, namely the catechumens, who are prepared for faith. Or in another way, that Jesus stands on the sea, and the listeners on the shore, and in this he gives an example for preachers, namely that they should not expose themselves to dangers. And this is signified, because when Moses led his people out, he did not lead them through the way of the Philistine’s land, considering lest they should repent, and turn back into Egypt (Exod 13:17). This is why Jesus sits in the crowd, but sends the others outside; so it says, and all the multitude stood on the shore.

1082. There follows the manner of teaching: and he told them many things in parables. There are two reasons. One is that by such parables sacred things are hidden from the unbelieving, lest they blaspheme. For it was said above, do not give what is holy to dogs (Matt 7:6), because of the fact that many blaspheme, and for this reason he willed to speak in parables. Hence to you it is given to know the mystery of the kingdom of God; but to the rest in parables (Luke 8:10).

The second reason is that by such parables unrefined men are better taught. Hence men, namely the unrefined ones, grasp and retain things better when divine things are explained under likenesses. For this reason the Lord willed to speak in parables, that they might better commit the teachings to memory. For since he had known that those worthy would receive his teaching, he willed to hand it over to them in such a way that they would hold it more by memory; I will open my mouth in parables (Ps 77:2).

1083. And why did he set forth many parables? One reason is that in a multitude of men, different men are affected in different ways; so he ought to have diversified his teaching that it might fit with the different affections. Another reason is because spiritual things are always hidden, so they cannot be made entirely clear by temporal things, and so they have to be manifested through diverse things; I wish that God would speak with you, and would open his lips to you, that he might show you the secrets of wisdom (Job 11:5–6).

1084. Behold the sower went out to sow. Here the teaching in parables is set down.

And he intends three things:

first, he sets out an impediment to the evangelical teaching;

second, the profit;

third, the dignity.

The second is at the kingdom of heaven is like leaven (Matt 13:33); the third is at again the kingdom of heaven is like a merchant seeking good pearls (Matt 13:45).

Concerning the first,

first, he sets out impediments from within;

second, those which are from outside, in the following parable.

The first, in three parts, for

first, the parable is set out;

second, it is applied;

third, it is explained.

The second is at and his disciples came and said; the third, at hear therefore the parable of the sower.

In the first, he does three things:

first, the zeal of the one sowing is described;

second, the impediment to the seed;

third, the fruit.

The second is at and while he was sowing some fell by the way side, the third, at and others fell upon good ground,

1085. He says then, behold the sower went out to sow. He who goes out is Christ, for he goes out in three ways: from the secrecy of the Father, not changing place; likewise, he went out from the Jews to the gentiles; likewise, from the depth of wisdom to the public place of teaching. The sower went out to sow, namely the seed of teaching. Hence Christ sows just as he baptizes (John 4). For seed is the principle of fruit. Hence every good working is from God; he, who has begun a good work in you, will perfect it (Phil 1:6).

And this removes the error of those who say that the beginning of good works is from us, which is false. Hence Gregory: in vain does the preacher labor, unless the grace of the Savior is present within. Hence he says, the sower went out to sow. He seems to convolute these words; but he does not convolute them, because he sometimes went out for sowing, and sometimes for reaping. Thus Christ in the beginning goes out for sowing; to him who sows justice, there is a faithful reward (Prov 11:18). The sower therefore went out to sow.

1086. And to sow what? His seed. For certain ones went out to sow iniquity; I have seen those who work iniquity, and sow sorrows, and reap them (Job 4:8). But this one went out to sow his seed. That seed is the word of God, which proceeds essentially. Hence it is the word of the Father; the word of God on high is the fountain of wisdom (Sir 1:5).

But what does he produce? Things similar to him from whom he proceeds, because he produces sons of God; I have said: you are gods and all of you the sons of the Most High (Ps 81:6). He called them gods, to whom the word of God was spoken (John 10:35). And he gave them power to be made the sons of God (John 1:12). He went out to sow, therefore.

1087. But let us see the impediment to the seed. For it is impeded in three ways, because three things are required. For it is required that the memory of the word be preserved. Hence, bind them in your heart continually (Prov 6:21). The second is that it be rooted through love; your word is exceedingly refined: and your servant has loved it (Ps 118:140). Third, concern is required; pursue justice, godliness, faith, charity, patience, mildness (1 Tim 6:11).

These three things are taken away by three things. Memory, by vanity; love or charity, by hardness; concern, by the sprouting up of vices.

1088. Hence he says, and while he was sowing some fell by the way side. The way is open to every traveler; so is the heart which is exposed to any thought whatever. At every head of the way you have set up a sign of your prostitution: and have made your beauty to be abominable (Ezek 16:25).

Hence when the word of God falls into a vain and unstable heart, it falls by the way side, and is subject to two dangers. But Matthew only sets down one, namely the birds of the air came and ate them up. But Luke sets down two, namely that it is trampled underfoot, and likewise it is snatched by the birds (Luke 8:5). For this is how the vain receive God’s word: it is trampled by vain thoughts, or corrupt society. For which reason the devil rejoices greatly when he can steal away and trample down this seed. Why do you look upon those who do unjust things, and hold your peace when the wicked devours the man who is more just than himself? (Hab 1:13).

1089. The second is hardness of heart; his heart shall be as hard as a stone, and as firm as a smith’s anvil (Job 41:15). And this is opposed to charity, because it belongs to love to melt the heart; my soul melted when he spoke (Song 5:6). For that is hard which is constrained within itself, and bound to its own measurement. Love works to transfer the one loving into the one loved; hence the one loving is spread out.

He says therefore, and some others fell upon stony ground. I will take away the stony heart out of your flesh, and will give you a heart of flesh (Ezek 36:26). For there are some men who have a heart deprived of all love, because they lack all flesh. But some have a good affection, but have too little; hence they have no depth. To have depth is when the end and affection are profound. So that man has a profound love who loves all things for God’s sake, and sets nothing before the love of God. Hence some are well delighted in God, but more in other things; and these are not melted, and such do not have much soil. And soil signifies softness. Hence it is taken for a hardened mind.

There follows and they sprang up immediately, because those who think profoundly think for a long time; but those who do not think profoundly rush forth at once into work. Hence they go out quickly; for before the harvest it was all flourishing, and it shall bud without perfect ripeness (Isa 18:5). Hence they hear readily, but are not rooted in it, because they do not have the profundity of the soil of love and charity. That Christ may dwell by faith in your hearts; being rooted and founded in charity (Eph 3:17).

1090. The third danger is the destruction of the fruit, because if a man loves riches more, when a time of tribulation comes he takes what he loves more. Hence, when the sun came up they were scorched, namely through weakness. He who would kill by the sword, must be killed by the sword. Here is the patience and the faith of the saints (Rev 13:10). And because they had no root, they withered away, because God was not the root. My strength is dried up like a potsherd (Ps 21:16). Sometimes in Scripture, ‘rock’ is taken for those who are good, sometimes for those who are bad. Similarly with ‘soil’ and ‘sun.’ Hence there are some who are well moved, but afterwards carry themselves heedlessly. But not so Paul, who said but I chastise my body, and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway (1 Cor 9:27).

And others fell among thorns. Now, the thorns are anxieties, resentments, brawls, and suchlike. Do not sow upon thorns (Jer 4:3); I passed by the field of the slothful man, and there follows, and by the vineyard of the foolish man (Prov 24:30). And the thorns grew up and choked them.

But someone could say: it was the stupidity of the one sowing. It can be said that if this speech had been made about sensible land, it would be true; but mention was made of the spiritual, so it does not work, since the parable is referred back to various matters.

1091. The impediments having been set forth, he treats of the fruit of the seed: and others fell upon good ground, and they produced fruit. The soil which is not beside the way, which is not rocky, which is not thorny, is good soil, namely a good heart; and if the seed is sown there, it bears fruit; for the Lord will give goodness: and our earth will yield her fruit (Ps 84:13).

1092. But what does it bear? Some a hundredfold, some sixtyfold, and some thirtyfold. Some refer this to a reward which is in heaven, because some have a hundredfold, for the fruit of good labors is glorious (Wis 3:15).

1093. Others refer the thirtyfold fruit to the faith of the Trinity, the sixtyfold to the fruit of good works, the hundredfold to heavenly contemplation. But this cannot be, because the hearer is the one who bears the fruit. Likewise, a reward is received. Hence it must be referred to the perfection of justice.

Fruit, therefore, is properly the last thing which is expected in a tree; just so the fruit of justice, which is had from preaching. And this is some a hundredfold, some sixtyfold, some thirtyfold, because perfection is threefold: the lesser, the greater, and the middle, such that the hundredfold is of martyrs, the sixtyfold of virgins, the thirtyfold of those who are married. And why? He who has ears to hear, let him hear. But the perfection of virgins is sixtyfold, because they should be empty of malice; therefore this is the perfection of virgins and of those who keep quiet, who are separated from the world. The thirtyfold signifies the perfection of those who fight in this life, because such men are suited to war.

1094. Others give a reason by the calculation in the hand, as is had in the Gloss.

1095. In another way, you can explain it according to the number of the numbers. For seed bears fruit in perfection. Consider then that the seed is God’s commandment: the number thirty is put together out of three and ten; sixty out of six and ten; one hundred from leading ten into itself. Three is the complete number, and has the common perfection; similarly, six is a perfect number, because nothing is lacking to it, for it has the perfection of integrity; ten is a perfect number, because it is the first boundary of numbers, so it has the perfection of an end.

Thus perfection is threefold: common justice, and such is the perfection of the number three, which is had through the number thirty; but when one has more, beyond the common, then he is said to bear fruit sixtyfold; but when he is perfect, and already tastes the sweetness, then he arrives at the hundredfold fruit.

1096. Or in another way, according to Augustine, according as men carry themselves in three ways with regard to temptations. For some are heavily tempted, but resist bravely, and these have the thirtyfold fruit. Others are tempted only a little, but rise up; and these have the sixtyfold. But those who already abide in restful peace have the hundredfold.

1097. And because this was spoken as a parable, he adds, he who has ears to hear, namely with the heart, interiorly, let him hear with the understanding.

1098. And his disciples came and said to him: why do you speak to them in parables? Above, the parable was set forth; here the explanation is given. And

concerning this two things are set down:

first, the disciples’ questioning is set down;

second, the response, at he answered and said to them.

1099. It says then, and his disciples came and said to him.

A literal question comes up: since he was in the boat, how did they approach him?

One should know that they were in the boat with Christ; now, they approached him through anxiety of mind, or even bodily, because when they stood a little ways off from him, they came nearer. Or when they were outside, they came to him. In the same way we, if we wish to approach him, will be enlightened; come to him and be enlightened (Ps 33:6).

And two things are considered. First, an example is given of not asking rudely; hence they did not ask him while he was teaching the crowds. A time to keep silence, and a time to speak (Eccl 3:7). Why do you speak to them in parables?

Likewise, one should consider here that what concerns the salvation of men should always come about.

1100. Hence the response follows: he answered and said to them. And

first, God’s ordination is set down;

second, a certain reason is given.

1101. He says, I say that I speak in parables for this reason, because to you it is given to know the mysteries of the kingdom of heaven; but it is not given to them. Three things are set down in these words. First, that there are some who understand, and some who do not. And this should not be attributed to anyone but God who ordains it; it was given to you for this reason, and not to the others. And therefore it is the divine ordination. Likewise, it is of great use, because it is a certain expression of beatitude; hence its usefulness is great, insofar as it gives you a knowledge of the divine mysteries. Who is the wise man, that may understand this, and to whom the word of the mouth of the Lord may come that he may declare this? (Jer 9:12). Likewise, it is a sign of divine love; but I have called you friends: because all things whatsoever I have heard of my Father, I have made known to you (John 15:15). Likewise, this comes about by a gift, not by merit; for unto you it is given for Christ, not only to believe in him, but also to suffer for him (Phil 1:29). And this is the mysteries of the kingdom of heaven of God, and this is from God; or what have you that you have not received? (1 Cor 4:7).

1102. For he who has, to him will be given, and he will abound. For there is something which the man to whom it is given has. And what is it?

One should say that there are four things preparatory to something being given. The first is desire. Hence if you wish to have knowledge, first take hold of desire, as is written, therefore the desire of wisdom brings to the everlasting kingdom (Wis 6:21). And above, ask, and it will be given to you (Matt 7:7). Hence, he who has desire, to him it will be given, and he will abound, because it is God, who gives to all men abundantly, and does not upbraid (Jas 1:5). But he who has not and if he seems to have some aptitude for wisdom, or justice, and what he seems to have is lukewarm, and he does not have, from him will be taken away even that which he has. Hence Chrysostom: if you see someone lukewarm, you should warn him to stop; and if he will not, leave him. But because you are lukewarm, and neither cold, nor hot, I will begin to vomit you out of my mouth (Rev 3:16).

1103. The second thing which is required is zeal; and this is the explanation of Remigius. Hence he who has good natural disposition and is not zealous about it will not profit. Hence he who has zeal, to him will be given wisdom, and he will abound; if you seek her as money, and dig for her as for a treasure: then will you understand the fear of the Lord, and will find the knowledge of God (Prov 2:4–5). But he who has not the zeal which he seems to have, namely a natural disposition, will not profit, but it will be taken away from him.

1104. The third thing which is required is charity, because charity is the root of all virtues and of all good works. The Apostle: being rooted and founded in charity (Eph 3:17). Hence if you have, namely charity, you rush out into every good work; the Apostle: charity is patient, is kind (1 Cor 13:4). Hence if you do not have it, the whole is dried up. Hence whatever good a man has without charity is nothing, because he who does not love, abides in death (1 John 3:14).

1105. The fourth thing which is required is faith, because he who does not have faith will gain but little of the other goods; he shows himself to those who have faith in him (Wis 1:2). And with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10). And he who has not the justice of faith, that which he seems to have, whether natural or moral, will be taken away from him. The Apostle: for all that is not of faith is sin (Rom 14:23). I say therefore that to you it is given that you have faith, but it is not given to them.

1106. But here one should beware a certain error, because it seems that we can acquire eternal glory out of zeal and natural goods. But Paul says, what have you that you have not received? (1 Cor 4:7). Hence even desire, and zeal, and charity, and faith; all these things are from God.

1107. Therefore, I speak to them in parables. Here he applies it to the matter at hand; and he does two things:

first, he applies it with regard to the Jews;

second, as regards the apostles, at but blessed are your eyes, because they see.

And first he does two things:

first, he adapts it lest he seem to speak from hatred;

second, he brings in an authority, at and the prophecy of Isaiah is fulfilled in them.

1108. Note that while he admonishes to salvation, he manifests his teaching in actions. Hence, Jesus began to do and to teach (Acts 1:1). And, if I had not done among them the works that no other man has done, they would not have sin (John 15:24). Likewise, if I had not come, and spoken to them, they would not have sin (John 15:22). Hence before, he spoke to them without parables, but now, after the working of miracles, I speak to them in parables, because seeing they see not. They see miracles; they do not see the effect. Or thus: seeing, namely exteriorly, they see not interiorly. Bring forth the people that are blind, and have eyes: that are deaf, and have ears (Isa 43:8). And hearing they hear not, neither do they understand. They hear words, by which they should be urged on to good, yet they hear not, i.e., they do not have the effect. If perhaps they will hear, and forbear (Ezek 2:7). And, my people sit before you: and hear your words, and do them not: for they turn them into a song of their mouth (Ezek 33:31). And why is it that they do not see? Because they do not understand; they have not known nor understood: they walk on in darkness (Ps 81:5).

1109. Next, the authority of Isaiah the prophet is brought in. And the prophecy of Isaiah is fulfilled in them, who said: ‘by hearing you will hear, and will not understand’, which is written in Isaiah, but there it is said imperatively (Isa 6:9), here pronunciatively. There: hearing, hear, and understand not: and see the vision, and know it not (Isa 6:9).

And three things are touched upon:

first, the hardness of the Jews;

second, the cause;

third, the effect of this cause.

The second is at ‘for the heart of this people has grown gross’; the third, at ‘lest at any time they should see with their eyes.’

1110. And because he had said two things, namely about hearing and about vision, he says two things: ‘you will hear’, i.e., with exterior hearing you shall hear Christ’s teaching ‘and will not understand’ the mysteries; he would not understand that he might do well (Ps 35:4); because you have rejected knowledge, I will reject you, that you will not do the office of priesthood to me (Hos 4:6). ‘And seeing you will see, and will not perceive.’ You will see Christ’s body with exterior sight, and you will not consider his power. We have groped for the wall, and like the blind we have groped as if we had no eyes (Isa 59:10).

1111. There follows the reason: ‘for the heart of this people has grown gross.’ For since he had mentioned the hearing, and to understand is proper to the mind, he says, ‘the heart of this people’, i.e., the mind, ‘has grown gross’, i.e., blinded. Why? Because just as purity is required for bodily vision, so it is required for spiritual vision. The intellect is made gross when it is applied to things which are gross and earthly, but when it is drawn away, it is made fine, as in the apostles: while we do not look at the things which are seen, but at the things which are not seen (2 Cor 4:18). Hence these men will only consider earthly things. But the sensual man does not perceive these things that are of the Spirit of God, says the Apostle (1 Cor 2:14); the beloved grew fat, and kicked: he grew fat, and thick and gross, he forsook God who made him, and departed from God his savior (Deut 32:15).

Likewise, one should know that when a man hears something which does not please him, he cannot easily understand it. Therefore these men understood badly, because his words did not please them. For this reason it says, ‘and with their ears they have been dull of hearing’; this saying is hard, and who can hear it? (John 6:61).

‘And their eyes they have shut.’ It happens that someone has eyes, and does not see because he closes his eyes. Hence he himself sets up an impediment for himself. Indeed, there are some things hidden in such a way that a man cannot see them unless he gives it a long stare; but if a thing is in the middle, like a wall, a man cannot not see it unless he shuts his eyes. So if the Lord had not done manifest miracles, it would not be a marvel if they did not believe; but he worked the most manifest miracles, so they would have known if they had not closed their eyes. And they perverted their own mind and turned away their eyes that they might not look unto heaven, nor remember just judgments (Dan 13:9).

Hence one should notice that in this stubbornness the cause per se is man; indeed, God does not harden the heart except in not imparting grace. Therefore God hardens, because he does not give grace; but a man hardens because he sets up for himself an impediment to the light. Therefore it is imputed to them that they closed their eyes.

1112. ‘Lest at any time they should see with their eyes.’ Here the curse which they obtain is set down. Hence it can be understood in two ways. In one way, such that the ‘lest at any time’ is referred to the whole of what follows, so that the sense is: they have closed their eyes, in this way, ‘lest’ sometime they should see, and in this way it is understood that it is out of their malice, for some men sin out of weakness, and some on purpose, or out of certain malice.

Hence these men, considering this, closed their eyes lest they should see; hence their malice is unmentioned. Lest they should ‘be converted, and I should heal them’, namely if they converted; return, O revolting children, says the Lord, for I am your husband (Jer 3:14). And this is Chrysostom’s explanation. And three things are set down: lest they should see, lest they should hear, lest they should understand with the heart; and these correspond to the three things said above.

Augustine explains it in another way, saying, ‘lest at any time they should see with their eyes’, since they do not see with their eyes at the moment, ‘and hear with their ears, and understand with their heart, and be converted, and I should heal them.’ Hence Augustine says that these words can have a double sense, because sometimes ‘lest at any time’ is set down for that which is in order that it may happen, as is written, with modesty admonishing them that resist the truth: if perhaps God may give them repentance to know the truth (2 Tim 2:25). But sometimes it is set down for that which is lest it should happen, i.e., this would happen unless we were to argue.

1113. So why does he say, ‘has grown gross’? Augustine solves it, saying that sometimes it happens that a man is proud, and it seems to him that he is very good; and the Lord permits him to fall into other sins that he might heal him of his pride. Such are the presumptuous, of whom it says, for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God (Rom 10:3). Therefore, since they were proud, I have permitted them to be blinded, that they might see and hear, and I might heal them.

And this explanation comes from another text (Mark 4:12). But the text of John contradicts what he says there, therefore they could not believe, because Isaiah said again: ‘he has blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them’ (John 12:39–40). Therefore, they were not blinded in order that they should believe, but in order that they should not believe.

1114. But, according to Augustine, there is a grave question here, because if they were blinded so that they would not believe, then it should not be imputed to them.

Augustine solves it: we can say that they had merited the fact that they were blinded by preceding sins. Their foolish heart was darkened. For professing themselves to be wise, they became fools (Rom 1:21–22), and afterwards there follows: wherefore God gave them up, to the desires of their heart (Rom. 1:24). Therefore he hardened them on account of sins, and made heavy their ears, not by hardening, but by not imparting grace on account of their sins.

And we can say otherwise, according to Augustine: ‘for the heart of this people has grown gross’, that they might not see, and be converted, namely at once, but that persisting, they might crucify Christ, and afterward be converted when they see miracles. And Augustine says that this opinion seems wrenched out of the text, if we do not see it to have happened this way in fact. For some are not brought down to humility unless they fall heavily into sin: thus the Lord did to these.

1115. But blessed are your eyes, because they see, and your ears, because they hear. Above, the Lord showed the misery of the Jews, who seeing did not see; here he shows the blessedness of the apostles, who saw and heard. And

first, he shows their blessedness;

second, he shows a sign, at for, amen, I say to you.

1116. He says then that seeing they do not see, but blessed are your eyes. But if this is referred to exterior eyes and ears, in this way the eyes of the Jews would be blessed just as the apostles’. Therefore Jerome says that one must understand double eyes, namely the exterior ones, with which all see in common, and he does not speak of these; or the interior eyes, with which only the apostles saw. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him: the eyes of your heart enlightened (Eph 1:17–18). Hence similarly also, there are certain exterior ears, and certain interior ones, about which it was said above: he who has ears to hear, let him hear. The Lord God has opened my ear, and I do not resist: I have not gone back (Isa 50:5).

He attributes blessedness in seeing to them, because the blessedness on the way consists only in a participation of eternal blessedness, which consists in vision, for the glory of man is in the vision of God; let not the wise man glory in his wisdom, and there follows: but let him who glories glory in this, that he understands and knows me (Jer 9:23–24).

1117. Then he sets forth a sign: for, amen, I say to you. Augustine says, blessed is he who has all that he wants. Hence blessed are they to whom are given all the things the ancients wanted, namely the prophets and the just. For any just man is a king; hence it says the king, who sits on the throne of judgment, scatters away all evil with his look (Prov 20:8). And this is because they have desired to see the things that you see. If therefore they desired and did not have, and you have, then already you perceive a certain participation of beatitude.

1118. But why does he say, and have not seen them? Does it not say Abraham your father rejoiced that he might see my day: he saw it, and was glad? (John 8:56). Likewise, I saw the Lord sitting upon a throne high and elevated (Isa 6:1). And the same thing about the passion; hence, we have seen him, and there was no sightliness (Isa 53:2).

One solution is that some saw and some did not. But, as Jerome says, this is dangerous to say. Or otherwise, that they saw, but not so manifestly. Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit (Eph 3:5). Or in another way, that the whole is referred to the vision and hearing of bodily presence, because to see Christ in the body was desirable to just men. An example is had in Simeon (Luke 2:10). Hence, blessed are your eyes, because they see.

1119. And did not the Jews see? I say that it says about these that they did not see, because they only saw exteriorly.

One should say that there is the blessedness of the thing which is had by participation, and the blessedness of hope which is had in meriting. Hence blessed are they who did not see with the blessedness of hope or merit, and blessed are they who saw with the blessedness of the thing or participation; hence it says about Abraham: your father rejoiced that he might see my day: he saw it, and was glad (John 8:56).

1120. Hear therefore the parable of the sower. Here the explanation is set down. And

first, he concludes that they were worthy;

second, he explains.

1121. He says then, hear therefore the parable, namely because you are worthy to hear, and not only to hear, but to hear through me; a wise man shall hear and shall be wiser (Prov 1:5).

1122. When anyone hears the word of the kingdom. Here he explains the parable; and because he had mentioned the twofold soil, first he explains what he had said about the bad soil, second about the good soil, at but he who received the seed upon good ground.

Likewise, he had set out three differences in the bad soil, for some seed fell beside the way, some in a rocky place, some on thorny soil. And he explains this.

And to understand this, you should know that the hearing of God’s word should have one effect, that it be implanted in the heart. Hence: on his law he shall meditate day and night (Ps 1:2). In another place, your words have I hidden in my heart, that I may not sin against you (Ps 118:11). Likewise another effect is that it should be brought forth into work. For in some the first effect is impeded, in other things the second.

1123. The explanation of the first is set down. And one should know that the text has an interposition, and should be understood in this way. When any one hears the word of the kingdom, and does not understand it, there comes the wicked one, and snatches away that which was sown in his heart. And this is the one who is beside the way. And why does not he understand? Because there comes the wicked one, i.e., a wicked man, hence, any one hears the word of the kingdom, i.e., of Christ preaching the kingdom of heaven, because only Christ preached the kingdom of God: for Moses preached an earthly kingdom.

Hence Peter says: Lord, to whom will we go? You have the words of eternal life (John 6:69). Some men, such as the infidels, do not hear; I spoke, and you did not hear (Isa 65:12). There are some men who hear; blessed are they who hear the word of God (Luke 11:28). But he does not understand it. The Gloss: because he does not hear out of affection, he does not hide it away in his heart. He would not understand that he might do well (Ps 35:4).

1124. And what will happen to this one? He is seized by robbers, because the mind is detained by thoughts, and so he is snatched away. And this is what he says, there comes the wicked one, namely the devil, because evil is not by nature, but by perversity, and snatches away, that is, secretly, by seducing and by introducing vain thoughts, that which was sown in his heart, namely the seed: this is he who received the seed by the way side.

The sown sometimes names what is sown, and sometimes the field which is sown. Hence when he says, that which was sown, the seed is understood; but when it says, who was sown, the field is understood. For a man is called a field, about which field it says, prepare your work without and diligently till your ground (Prov 24:27). And how is it by the way side? Because it is not taken care of, contrary to with all watchfulness keep your heart, because life issues out from it (Prov 4:23). Thus a man is said to be sown by the way side, because he receives the word, but does not take care of it.

1125. The second effect is to lead one forth into work; hence, but be doers of the word, and not hearers only (Jas 1:22). Now, this effect is impeded by prosperity and by adversity. Of him who is impeded by adversity he says, he who received the seed upon stony ground.

First, then, he sets down the principle of good;

second, the occasion of evil, at however, he has no root in himself;

third, the evil, at and when there comes tribulation, and persecution.

1126. The rock is an evil heart, into which the word cannot penetrate, just as into rocky ground, and where there is too little soil. In this way, some men do not put forth their heart as penetrable. For it is called penetrable when nothing is set before the word, such that he has the word as a principal root. Hence, I will take away the stony heart (Ezek 11:19). This one hears the word and immediately receives it with joy, because he is delighted with justice, and becomes inclined to good. He therefore who gives to you the Spirit, and works miracles among you (Gal 3:5).

1127. And he is delighted so; but it cannot be thrust in, because he has no root in himself, because it is sown on a rock. Now, the root is charity. Being rooted and founded in charity (Eph 3:17). But endures only for a time, and rejoices for a time, and there is a friend, a companion at the table, and he will not abide in the day of distress (Sir 6:10). This then is the occasion, that he does not have a root.

1128. And how is this? Because he is badly established. Hence he says, when there comes tribulation and persecution because of the word, as when adversaries rise up against the faith, and afflictions through interior or exterior hardships on account of the teaching of the word, or on account of the faith, he quickly falls away, because he shrinks back from the faith. Much peace have they who love your law, and to them there is no stumbling block (Ps 118:165). He who perseveres is a friend.

And he says, quickly, because even if they have charity, they could fall away because of many afflictions. But when someone falls away immediately because of a small affliction, he is not rooted in charity; hence, God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it (1 Cor 10:13). And, for you have not yet resisted unto blood, striving against sin (Heb 12:4). And according to Jerome, he says, quickly, because standing between this and that.

1129. And he who received the seed among thorns. Here is set down the impediment to bearing fruit well, which sometimes comes from prosperities, and sometimes from adversities; hence he says, and he who received the seed among thorns is he who hears the word. These thorns are the anxieties of this age; for just as thorns prick, and do not let a man be at rest, so neither do these anxieties. Therefore do not be sown upon thorns. The care of this world and the deceitfulness of riches chokes up the word.

Care as regards the future, deceitfulness of riches as regards the present. Hence when riches abound, there are deceptions; charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches (1 Tim 6:17). Likewise, when they are desired, they deceive as regards satisfaction, because they do not satisfy. Similarly, they disturb; therefore the Lord forbade his disciples, do not be solicitous therefore, saying, what will we eat: or what will we drink? (Matt 6:31).

1130. Chokes up the word. Above he said, withered away, here chokes.

For you know that a candle can be put out because of a lack of moisture, and then withers away; sometimes a candle is put out because of an excess of moisture, and then it is suffocated. So it is also with natural life, which is founded on heat and moisture: it can fail because of an abundance of moisture, or because of a lack. Similarly, afflictions sometimes take away the moisture of present consolation, and then a man is rendered unstable and withers away; sometimes they swell up and then he is suffocated. For this reason the seed is without fruit; hence he says, and he becomes fruitless. What fruit therefore had you then in those things, of which you are now ashamed? (Rom 6:21). And there follows: become servants to God, you have your fruit unto sanctification (Rom 6:22). For the fruit of the light is in all goodness, and justice, and truth (Eph 5:9).

1131. But he who received the seed upon good ground. Having explained the three differentiations with regard to evil, he adds next something with regard to good, which he distinguishes by three effects, because first he hears, likewise further and understands, likewise bears fruit; and one yields a hundredfold, and another sixty, and another thirty. This is explained as above.

Yet one should know that Augustine, in The City of God (Bk. II, Ch. 23), sets out the explanation of certain men who wanted to interpret it in this way, that on the day when the Lord shall come for judgment, many saints will pray for many men; and according as they are better, more will be given to them. Hence to certain men will be given thirtyfold, to certain ones sixtyfold, to certain ones a hundredfold. But this is against the faith, because mortal sins will not be forgiven, since without charity they cannot be forgiven; hence mortal sins are against charity, while venial sins not.

Parable of the weeds in the field

13:24 He proposed another parable to them, saying: the kingdom of heaven is like a man who sowed good seed in his field. [n. 1133]

13:25 But while men were asleep, his enemy came and oversowed weeds among the wheat and went away. [n. 1135]

13:26 And when the seed had grown, and had produced fruit, then the weeds appeared as well. [n. 1141]

13:27 And the servants of the master of the house came and said to him: lord, did you not sow good seed in your field? Why then does it have weeds? [n. 1143]

13:28 And he said to them: an enemy has done this. And the servants said to him: do you wish us to go and gather it up? [n. 1144]

13:29 And he said: no, lest perhaps in gathering up the weeds, you root up the wheat also together with it. [n. 1147]

13:30 Allow both to grow until the harvest, and in the time of the harvest I will say to the reapers: gather up the weeds first, and bind it into bundles to burn, but gather the wheat into my barn. [n. 1150]

1132. Above, he set out a parable, in which was shown an impediment from the outside to the evangelical teaching; here is set down another parable, in which is set down an impediment from the inside to hearing the teaching, for in this one those things about which natural dispositions are usually anxious are brought out.

First, then, he teaches about the origin of good men and evil men;

second, about their progress;

third, about the end.

The second is at and when the seed had grown. The third is at and in the time of the harvest I will say to the reapers.

Concerning the first, two things are recorded:

first, concerning the origin of good men;

second, of evil men, at but while men were asleep, his enemy came.

1133. It says then, he proposed another parable to them. And to whom? To those. Not to the apostles alone, I say, but also to the crowds. Hence when he had first explained the first parable to the apostles in the boat, he turned himself toward the crowds. Another, not the other, because he set out not only two parables, but many, while ‘the other’ means one of two. But he set out many, so that he might aid many dispositions. For some are affected in one way, some in another.

1134. The kingdom of heaven is like a man who sowed good seed in his field. In the kingdom there are the king and those who are ruled, and these are heavenly men, who are made equal to the angels; for he has given his angels charge over you; to keep you in all your ways (Ps 90:11).

A man who sowed good seed in his field. In what follows, three parables are set down about seed. First, about the seed sown; second, about the seed breathed in; third, about the seed increased. According to the intention of the letter, seed is taken differently than it was above. There, seed is sown which is sown in a man, and this is the word of God (Luke 8:11). But here the man himself is taken up, in whom it is sown. And this is clear, because he says below that this seed is the children of the kingdom; hence one should not give another explanation than the one which the Lord gave.

And it says, seed, because just as seed is the principle of propagation, so good men are the foundation of the whole faith; hence the whole Church sprouted forth from the apostles. Hence, except the Lord of hosts had left us seed, we had been as Sodom (Isa 1:9). And this was the good seed, of which: that which will stand in it, will be a holy seed (Isa 6:13).

Christ sowed this, and where? In his field, i.e., in the world. For the world is called a field, in which there are good men and evil, whom the Lord put out by creation; hence, and the world was made by him (John 1:10). And, with me is the beauty of the field (Ps 49:11).

1135. But while men were asleep, his enemy came. Having treated of the origin of good men, here he treats of the origin of evil men. And

first, the occasion of the malice brought in is set out;

second, the order.

And first, two occasions are set out:

one is on the part of the guard,

the second on the part of the one sowing.

1136. On the part of the guard, he says, but while men were asleep, i.e., the human race set in charge, which was set up to guard, were asleep, namely through the sleep of death. The saints were the apostles, who knew that heretics in the Church had mingled themselves with the wheat; hence Paul: I know that, after my departure, ravening wolves will enter in among you, not sparing the flock (Acts 20:29).

1137. Then the other occasion is set down; hence he says, his enemy came, i.e., the devil; the pride of those who hate you ascends continually (Ps 73:23), of those who hate you, i.e., the demons. Moreover, this enmity is according to a perversity of the will.

But there is a question. Is this true, that something hates God?

One should say that there is no love except of something known. Now, God can be known in two ways: in himself, or in his effects. In himself it is impossible that he not be loved: for whatever is loved, is loved under the appearance of the good. Since then he is the first goodness, he cannot be hated. But in his effects it is not impossible. For the demons, insofar as they exist, love him from whom they exist; but some effects displease them, namely that they are punished against their will, that they do not punish men according to their own will, and similar things.

1138. There follows concerning the order, and oversowed weeds. The individual words have a great significance. So let us see what is sown, and in what sort of order.

What is sown is a weed, which is similar to wheat, and is called lolium. What is signified by the weed? The wicked children, and all who delight in iniquity, especially heretics. There are three kinds of evil men: corrupted Catholics, schismatics, and heretics. Bad Catholics are signified by chaff, of whom it says above, the chaff he will burn with unquenchable fire (Matt 3:12). The schismatics, by ears of corn. Heretics, by weeds. So they are sown in the field, i.e., in this world. Likewise, the weed has a likeness to the wheat; even so, these men put on the appearance of good men, as it says: desiring to be teachers of the law, understanding neither the things they say, nor of what they affirm (1 Tim 1:7).

1139. And note that above it is said that he sowed, and not here; because they were Catholics before they were heretics. For the devil, seeing the Church grow, is envious, and sows the corruptive, and moves the hearts of heretics, that he may harm the more; hence they went out from us, according as is said in the first canonical epistle of John, but they were not of us. For if they had been of us, they would no doubt have remained with us (1 John 2:19).

1140. Likewise he says, among the wheat. The devil does not care that there are some heretics among the gentiles, because he is the master of them all; but he wants heretics among the wheat and the faithful people. And this is what is said, in his angels he found wickedness (Job 4:18). And Augustine says that there is no society so good but that someone is corrupted; hence in the society of the apostles there was one evil man, namely Judas.

Likewise he says, and went; here the demon’s malice is signified. And went away, i.e., he hid himself. For when he incites, he does not always cooperate: for if everything followed his wish he could easily be detected. Therefore sometimes he withdraws his malice; he lies in wait in secret like a lion in his den (Ps 9:30).

1141. Next, he treats of the progress of the good men and evil men: and when the seed had grown. And that you may understand, three things are considered:

first, the manifestation of the good and the bad is set down;

second, the zeal of the good men against the evil;

third, tolerance.

1142. He says then, and when the seed had grown, and had produced fruit, then the weeds appeared as well. For it was not apparent from the beginning, when it was sown, but when the seed had grown. And this can be referred both to the wheat and to the weeds. Augustine explains it as about the wheat, because when a man is small, he cannot discern; but when he grows, and bears fruit, and becomes spiritual, then he knows; but the spiritual man judges all things (1 Cor 2:15).

Chrysostom explains it as about the weed, because at first it does not appear, since heretics at first hide their knowledge, for at first they say some good things and preach to the laity, and afterward they plant some evils among the clerics, which are freely heard; and thus they turn the people away from love of the clerics, and so by consequence from love of the Church. But afterward, when they undertake teaching, they manifest their malice. For at first they only said light things, but afterward they manifest themselves and their teaching, which is understood by wine; about which wine it is said: it goes in pleasantly, but in the end, it will bite like a snake (Prov 23:31–32).

1143. And the servants of the master of the house came and said to him. Here something is set out about the zeal of the good men against the evil. And

first, they inquire about the origin of the evil men;

second, they are moved with zeal to wipe out the evil men, at and the servants said to him: do you wish us to go?

1144. He says, and the servants of the master of the house came. First, one should see who these servants are. Below, he speaks about the reapers; but these are not servants, but angels. These are good men; and this is not unfitting, since the Lord is called both the gate and the gatekeeper. And the servants of the master of the house came by faith; come to him and be enlightened (Ps 33:6). And said to him: lord, did you not sow good seed in your field? Did not the apostles sow good teaching? Yes, certainly. And God saw all the things that he had made, and they were very good (Gen. 1:31). Why then does it have weeds? There is a similar question: yet I planted you a chosen vineyard, all true seed: how then are you turned unto me into that which is good for nothing, O strange vineyard? (Jer 2:21).

The Lord responds: And he said to them: an enemy has done this. And notice that this is not from the first origin, but about that in man which is from the devil; but by the envy of the devil, death came into the world (Wis 2:24). A man is called the devil by a falling away from the deity; arise, O Lord, let not man be strengthened (Ps 9:20). This man is called an enemy on account of complete malice; I will put enmities between you and the woman (Gen 3:15).

1145. And the servants said to him. Here it says that the servants are moved with zeal to wipe out the evil men. Do you wish us to go and gather it up?

Two praiseworthy things are said about these men here, because they are moved to the destruction of evil; put away the evil one from among yourselves (1 Cor 5:13). Likewise another praiseworthy thing, because they do not want to do this by their own proper motion, but by the Lord’s command; hence bless God at all times: and desire of him to direct your ways (Tob 4:20).

1146. And he said. Notice, this is the third, namely about putting up with the evil men; about this, for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11). And

first, he makes clear the thing at hand;

second, he gives the reason;

third, he sets down a limit to the toleration, because he will not always put up with them.

1147. He says then, no, i.e., I do not wish that you should collect them yet; the Lord . . . deals patiently for your sake, not willing that any should perish (2 Pet 3:9).

1148. Lest perhaps; here he sets forth the reason. And in the first part you should note that the good is great and victorious over evil, because good can be without evil, but not evil without good. Therefore, the Lord puts up with many evils that many goods might come, or also lest they perish. Therefore he says, no, lest perhaps gathering up the weeds, i.e., the evil men, or heretics, you root up the wheat also together with it.

1149. There are four reasons why evil men should not be wiped out for the sake of good men. One reason is because good men are exercised by the evil; for there must be also heresies: that they also, who are approved, may be made manifest among you (1 Cor 11:19); The fool shall serve the wise (Prov 11:29). If there had not been heretics, the knowledge of the saints, of Augustine and of others, would not have shone forth. Hence he who would wipe out evil men would wipe out many good things as well.

Likewise, it happens that one who for a while is evil afterwards becomes good, like Paul. Hence if Paul had been killed, we would lack the teaching of so great a master, which God forbid. Therefore, if you wish to wipe them out, you will wipe out at the same time the wheat also, namely him who will be wheat; the Lord said: I will turn them from Basan, I will turn them into the depth of the sea (Ps 67:23).

The third reason is because some men seem evil and are not; therefore if you wish to root up evil men, right away you will wipe out many good men. And this is clear, because God did not will that they should be gathered until they came to perfect maturity; hence, therefore judge not before the time (1 Cor 4:5).

The fourth reason is that sometimes someone has great power; so if he were cut off, he would drag many with him, and thus with the evil man many would perish. Therefore the congregation is not excommunicated, nor the prince of a people, lest with one man many should fall. About such men is understood what is said, that the dragon dragged a third part of the stars with him (Rev 12:4). And far be it from you to do this thing, and to slay the just with the wicked (Gen 18:25).

1150. But will he always spare them? No, but only for a time; hence he says, allow both to grow until the harvest. A similar thought is found: he who hurts, let him hurt still: and he who is filthy, let him be filthy still (Rev 22:11).

1151. Allow both to grow until the harvest. Against this sentence it is objected: take away the evil of your devices from my eyes, cease to do perversely (Isa 1:16). Likewise, purge out the old leaven, that you may be a new paste, as you are unleavened (1 Cor 5:7). Why then does he say, allow both to grow until the harvest?

Chrysostom says that he speaks about killing. Hence heretics should not be killed, because many evils would follow from that. Augustine says in a certain epistle that for a while it seemed to him that they should not be killed; but afterward he learned by experience that many are converted by violence; for the Lord draws certain men violently, as he drew Paul. Whence this man, forcibly converted, was more profitable than many others who believed voluntarily. And Augustine investigated this opinion or question. Hence according to Chrysostom’s thought, if it cannot be done without danger, it should not be done, but only where a greater danger is feared.

And this is clear by induction from all the particulars, because even if they are evil, they are useful for exercise. Nevertheless, because one should fear even more lest the evangelical teaching perish in others through them, the conclusion follows. Likewise, some men who are evil for a while become good afterward. It is true that they should not be killed right away, but, as is said, a man that is a heretic, after the first and second admonition, avoid (Titus 3:10).

As regards something which is opposed to the third thing, namely that many seem evil who are good, this is true, if they become indiscreet (1 Tim 4).

Likewise, what was said, that the prince of a people should not be excommunicated, if you should see that there will be a greater scandal if he is excommunicated than in the fact that he does wrong, he should not be excommunicated; but if he had done something which was dangerous to the faith, without doubt he should be excommunicated, whatever damage might come from it.

1152. And in the time of the harvest I will say to the reapers. Above, the Lord explained in a parable the origin of good men and of evil, and the progress of each; here he treats of a similitude of both. And

first, the time of the end is set down;

second, the ministers are set down;

third, the manner and order, each of which is ordered to the end.

1153. The time is touched upon when it says, in the time of the harvest. The time of the harvest is the time of collecting the fruit which is expected from the seeds.

Now, there are two collections: one in the present Church, another in the heavenly. And therefore, there are two harvests: one of the gathering of fruit in the present; concerning this: behold, I say to you, lift up your eyes, and see the countries; for they are white already to harvest (John 4:35). Likewise, the time of the harvest in the Church triumphant; hence below, it is said by this same evangelist that the harvest is the end of the world (Matt 13:39). Therefore it is put off until that time.

1154. Who are the ministers? The reapers. Hence, I will say to the reapers. The reapers of the first harvest were the apostles, for they themselves gathered and converted the whole world, of whom John says, I have sent you to reap that in which you did not labor (John 4:38). In the second harvest, the reapers will be angels; it is said to a certain angel: thrust in your sickle, and reap, because the hour is come to reap: for the harvest of the earth is ripe (Rev 14:15). For those things which come about by one mediating to God, one should believe that they come about by the ministry of the angels; hence it says of the angels, you ministers of his that do his will (Ps 102:21).

1155. But let us see the order, and in what manner the end is attained, and what end. And

first, concerning the evil men;

second, concerning the good.

1156. Concerning the evil, one should know that first, they are gathered; second, they are bound; third, they are burned.

In the first, there is the separation of the evil from the good. However long that time lasts, the evil are with the good, the weed with the wheat, the lily among the thorns, as it is said (Song 2:2); below, and when the Son of man will come . . . he will separate them one from another, as the shepherd separates the sheep from the goats (Matt 25:31–32). Hence he says, gather up the weeds first. Good things and bad things happen to good men and bad men in an indiscriminate manner, so to speak; and this is what is said, that this is a very great evil among all things that are done under the sun, that the same things happen to all men (Eccl 9:3); but at that time good things will be rendered to good men, and evil things to evil men. So lest they get entangled, it is necessary that they be separated and bound.

Hence, and bind it. In the binding is indicated the everlastingness of the punishment; to bind their kings with fetters (Ps 149:8). Below, bind his hands and feet, and cast him into the exterior darkness (Matt 22:13), which indicates the impenitence and irrevocation of eternal damnation. Into bundles. They all will be separated from the vision of God: the punishment of the damned will be equal for all. For this reason they will be put into bundles, as is said in Leviticus, where it teaches how to discern between blood and blood, between leper and leper (Lev 13); and in measure against measure (Isa 27:8).

And for what? To burn, i.e., they will be handed over to eternal fire. About this fire it says, for I am tormented in this flame (Luke 16:24).

1157. Then when it says, but gather the wheat into my barn, the end of the good men is set down, and, by way of contrast, three things are set down, namely purity and unity and tranquility.

Purity, when it says, wheat. But notice that the weeds were bound, and so were not shaken out, but the wheat was shaken out. And this signifies that the evil men with their defilements will be cast into hell; but the good men will be thoroughly purged. It will be called the holy way: the unclean will not pass over it (Isa 35:8).

Likewise, there is unity among them; hence gather. Among evil men there are always quarrels, so they do not have unity; but the good are gathered together. Gather together his saints to him: who set his covenant before sacrifices (Ps 49:5), and below, wherever the body will be, there will the eagles also be gathered together (Matt 24:28).

Likewise there will be among them tranquility; hence he says, into my barn. A barn is made for the preservation of the harvest; even so this homeland will be a barn for the saints, where they will be with eternal praise and joy, as is said (Isa 35:10).

Three parables

13:31 He proposed another parable to them, saying: the kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field. [n. 1159]

13:32 Which is indeed the least of all seeds; but when it is grown, it is greater than all herbs, and becomes a tree, so that the birds of the air come, and dwell in its branches. [n. 1160]

13:33 Another parable he spoke to them: the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened. [n. 1165]

13:34 All these things Jesus spoke in parables to the multitudes and without parables he did not speak to them. [n. 1170]

13:35 So that what was spoken by the Prophet might be fulfilled, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world. [n. 1173]

13:36 Then having sent away the multitudes, he came into the house, and his disciples came to him, saying: expound the parable of the weeds of the field to us. [n. 1175]

13:37 He answered and said to them: he who sowed the good seed is the Son of man. [n. 1178]

13:38 And the field is the world. And the good seed are the children of the kingdom. And the weeds are the children of the wicked one. [n. 1179]

13:39 And the enemy who sowed them is the devil. But the harvest is the end of the world. And the reapers are the angels. [n. 1180]

13:40 Therefore, even as weeds are gathered up, and burnt with fire, so will it be at the end of the world. [n. 1182]

13:41 The Son of man will send his angels, and they will gather out of his kingdom all scandals, and those who work iniquity. [n. 1182]

13:42 And they will cast them into the furnace of fire, where there will be weeping and gnashing of teeth. [n. 1183]

13:43 Then the just will shine as the sun, in the kingdom of their Father. He who has ears to hear, let him hear. [n.1185]

1158. He has shown the impediment to the evangelical teaching by two things. But since someone could say: if it is true that it is impeded in this way, because some are beside the way, some on a rock, etc., then it seems that it cannot make progress; for this reason he adds next a parable about the progress, namely that it will progress on account of two things: first, on account of its apparent smallness; second, on account of its being hidden. Therefore he sets forth two parables.

The second is at another parable he spoke.

Third, he confirms the manner by the authority of a prophet, at all these things Jesus spoke in parables to the multitudes.

Concerning the first parable,

he first treats of the sowing;

second, of the smallness of the seed;

third, of the largeness of what is produced.

The second is at which is indeed the least of all seeds; the third at but when it is grown, it is greater than all herbs.

1159. He says then, the kingdom of heaven is like a grain of mustard seed. In a kingdom there are the king, the prince, the subjects, and also the imprisoned. Likewise, riches, etc. Therefore we can liken the kingdom to all these things.

So what he says, that the kingdom of heaven is like a grain of mustard seed, can be explained, as Jerome says, according as by the grain of mustard is understood the evangelical teaching. And why? Because this grain is hot; likewise, it drives away poison. And this is signified because the evangelical teaching makes one grow hot through faith; below, if you have faith as a grain of mustard seed, you would say to this mountain: remove from here, and it would be removed; and nothing will be impossible to you (Matt 17:20). Likewise, it excludes errors; hence it is useful for reproving, as is said (2 Tim 3:16).

Which a man took and sowed. This man is Christ, who sowed this seed; or any man at all who sows the evangelical teaching. In his field, i.e., in his heart, when he submits his assent to it. Christ sowed, because he gave the faith in which we are saved; for by grace you are saved through faith, and that not of yourselves, for it is the gift of God (Eph 2:8). Likewise, any man who obeys sows in the field, i.e., in the heart; diligently till your ground (Prov 24:27).

There are different seeds in this field, which are the different doctrines. The doctrines of Jerome and of Augustine seem tremendous, and are confirmed by tremendous arguments; similarly the teaching of the law.

1160. But the teaching of the evangelical law appeared small, because it preached God suffering, crucified, and so on. And who can believe this? For the word of the cross, to those indeed who perish, is foolishness; but to those who are saved, that is, to us, it is the power of God (1 Cor 1:18). And for this reason he says that it is indeed the least of all seeds; hence it appeared least, at first.

1161. There follows the largeness. And first, the largeness is set out; second, it is confirmed, at but when it is grown, i.e., sprouted up, it is greater than all herbs, because the evangelical teaching bears more fruit than the teaching of the law, since the teaching of the law bore fruit only among the Jews; hence it was said, he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). For there was no philosopher who was able to convert some entire homeland to his teaching; for if some philosopher, like Plato, had said that such and such shall come, they would not have believed him. The wicked have told me fables: but not as your law (Ps 118:85).

1162. Therefore, it is greater in solidity, in generality, and in utility.

In solidity: and becomes a tree, because the other teachings are soft herbs, having nothing firm, because they are subjected to human reason. For the thoughts of mortal men are fearful, and our counsels uncertain (Wis 9:14), but this is a firm tree; for ever, O Lord, your word stands firm in heaven (Ps 118:89); heaven and earth will pass away, but my words will not pass away (Luke 21:33). Therefore, just as this tree relates to the other trees, so this teaching to the others. So that the birds of the air come, and dwell in its branches.

Likewise, it is foremost in generality of teaching, because this knowledge has many branches, and shows a man what things are necessary for life. Hence if there are married people, they can know by this how they should conduct themselves; if clerics, how they may live, and so with the others. For this reason the different doctrines are the different branches.

Likewise it is foremost in usefulness, because the birds dwell in its branches, i.e., all who those who have their spirit in the heavens; but our conversation is in heaven (Phil 3:20). These come and meditate and rest: for those who dwell on earth are not birds. While we look not at the things which are seen, but at the things which are not seen. For the things which are seen, are temporal; but the things which are not seen, are eternal (2 Cor 4:18).

1163. Chrysostom explains this as about the apostles, whom he compares to a grain of mustard because they were hot in spirit; and a man, i.e., Christ, sowed it in his field, i.e., in the Church, from which all the Church’s fruit-bearing arises. And they were ordinary and downcast, for now knowledge has been spread through such downcast men; hence the apostle, not many wise according to the flesh, not many mighty, not many noble: but the foolish things of the world has God chosen, that he may confound the wise (1 Cor 1:26–27). But when it is grown, it is greater in its effect than all, because the apostles bore greater fruit. Alexander converted one part of the world to himself, and Rome likewise, but never so much as these, who have done so much. So that the birds of the air, i.e., good men, dwell in the branches, i.e., in their teachings; ten men of all languages of the gentiles will take hold, and will hold fast the skirt of one that is a Jew, saying: we will go with you: for we have heard that God is with you (Zech 8:23).

1164. Hilary explains it as about Christ, who was a grain of mustard on account of fervor, because he was filled with the Holy Spirit, whom he sowed afterward in death in a field, i.e., in the people, which was smallest of all on account of unbelievers’ contempt. We have seen him, and there was no sightliness, that we should be desirous of him: despised, and the most abject of men, a man of sorrows, and acquainted with infirmity (Isa 53:2–3). And it is greater than all herbs, i.e., than all the perfect. Gold or crystal cannot equal it (Job 28:17). And the perfect are compared to herbs, because an herb is given to the sick: he who is weak, let him eat herbs (Rom 14:2). But Christ’s teaching is given to the perfect, and so it becomes a tree. And this is signified by the tree, which is spoken of in Daniel (Dan 4:7).

1165. Another parable he spoke to them. Here is set down a parable about the progress, and it is shown to be marvelous, because it comes from a hidden seed; hence he says, the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened.

Note that it is not unfitting that the same thing is sometimes interpreted as good, sometimes as evil, as a rock is sometimes interpreted as Christ, sometimes the contrary, as hardness; I will take away the stony heart out of your flesh (Ezek 36:26). So leaven is sometimes interpreted as evil, insofar as it has corruption; purge out the old leaven (1 Cor 5:7). Similarly, in the same place, not with the old leaven, nor with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth (1 Cor 5:7–8). But according as it has fervor and the power of enlarging, it connotes good.

1166. So what is signified by it? Four things are signified. Chrysostom says that this leaven is the apostles. A woman, divine wisdom, hid them in three measures of meal, i.e., pressed them down with afflictions. But first she took them; hence, I have chosen you; and have appointed you, that you should go (John 15:16). Those who are sent from among the faithful are placed in three measures of meal. A measure makes a peck and a half; i.e., in three measures of flour.

And why in three? The finite is set down in place of the infinite, because they were placed among many nations. Or because of the three parts of the world, since they were sent to all men; or because of the nations, which arose from the three sons of Noah. Until the whole was leavened, i.e., until all were converted to God; their sound has gone out into all the earth: and their words unto the ends of the world (Ps 18:5).

1167. Or in another way, according to Augustine, the leaven signifies fervor of charity, because just as leaven enlarges, so does charity; I have run the way of your commandments, when you enlarged my heart (Ps 118:32). A woman, reason or the soul, hid it in three, i.e., in the whole heart, in the whole soul, in all the powers. Or by the three measures are understood three states, namely that of prelates, that of contemplatives, and that of the active, who are understood through Noah, Job, and Daniel. Or they can be referred to the hundredfold, sixtyfold, and thirtyfold fruit.

1168. Jerome explains it as about the evangelical teaching, which a woman, i.e., wisdom, hid in three measures, which are the spirit and the soul, or the irascible, concupiscible, and rational powers. Or in another way, by the woman is understood faith; by the three measures, the three persons in the divinity.

1169. Hilary explains it as about Christ, who is the leaven which, by the Father’s providence, was hidden in the world in three laws: the law of nature, the Mosaic law, and the evangelical law.

1170. All these things Jesus spoke in parables to the multitudes. The various parables spoken to the crowds being set down, here he confirms, or commends the parables through the authority of a prophet.

And it is divided in three parts, for

first, Christ’s custom of selecting parables is set down;

second, an authority is brought in;

third, an explanation of what came before is set down.

The second is at so that what was spoken by the Prophet might be fulfilled; the third, at then having sent away the multitudes.

1171. It says then, all these things Jesus spoke in parables to the multitudes. So there are two reasons why he spoke to the crowds in parables: because in the crowds there were mixed together some who believed and some who did not believe, likewise some well disposed and some ill disposed: he spoke this way because of the ill disposed and those who did not believe, that they might not understand, as was said above, seeing, they see not; and because of those who believed, that they might better grasp and better retain it. Mark also says this (Mark 4:33). Paul: I, brethren, could not speak to you as unto spiritual, but as unto carnal (1 Cor 3:1).

1172. And without parables he did not speak to them. This seems false, because in the sermon on the mount and in many others he did not speak in parables.

Chrysostom solves it in this way, that it is true of this whole speech, because this whole preaching was spoken to the crowd in parables. Augustine solves it in this way, that it was not without parables because no speech was spoken to the crowds but that he mingled with it some parable. Hence in the Lord’s sermon on the mount, where he says, do not let your left hand know what your right hand is doing (Matt 6:3). And he says that, if there is sometimes found a speech without a parable, one should say that the evangelists did not recount everything in order; hence even if it is not written, a parable should be understood, because of what he says here, that he did not speak to them without parables, and unless he mixed in parables.

1173. So that what was spoken by the Prophet might be fulfilled, saying: ‘I will open my mouth in parables’ (Ps 77:2).

The Lord has spoken to the human race in two ways. First, in prophets; second, in himself; I myself that spoke, behold I am here (Isa 52:6). Either way, he spoke in parables, in the prophets in many ways, and through himself similarly: for what was done in the prophets was a sign of what was to be done through Christ. Hence he says, I the Lord, who opened the mouths of the prophets in parables, I will open in my own self.

1174. ‘I will utter things hidden from the foundation of the world.’ In the mouth’s opening is the manifestation of secrets, as above; utterance is from the innermost parts. Someone utters when he sends forth from the depth of wisdom; my heart has uttered a good word (Ps 44:2). The Lord’s wisdom is hidden; it is hid from the eyes of all living (Job 28:21); no man has seen God at any time: the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18). He uttered hidden things, and things which were hidden from the foundation of the world; which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit (Eph 3:5).

Or in another way: ‘I will utter things’ which are ‘from the foundation of the world’, which are ‘hidden.’ And why? Because he himself is ‘from the foundation of the world’, and he himself revealed himself to us by the things which he did; for the invisible things of him . . . are clearly seen, being understood by the things that are made (Rom 1:20).

1175. Then having sent away the multitudes, he came into the house. Here one of the preceding parables is explained. And

first, the place is described;

second, the disciples’ question;

third, the explanation.

1176. Then having sent away the multitudes, he came into the house; in which an example is given to us, that if we wish to search after secret things, we should enter into a hidden place; when I go into my house, I will repose myself with her (Wis 8:16); and at the time of rising be not slack: but be first to run home to your house, and there withdraw yourself, and there take your pastime. And do what you have a mind, but not in sin or proud speech (Sir 32:15–16).

1177. And his disciples came to him, saying: expound the parable of the weeds of the field to us, because they were more uncertain about this one. Sometimes they dared not approach, out of reverence, as when no one asked him why he was speaking with the woman (John 4:27). But here they received a special audacity, because they had heard to you it is given to know the mysteries of the kingdom of heaven. Thus if we wish to search after some mystical thing, we should approach him; come to him and be enlightened (Ps 33:6).

1178. He answered and said to them. Here the explanation of the parable of the weed is set down. And

first, as regards the first sowing;

second, as regards the sowing over;

third, as regards both.

1179. And first, he explains what the sower is, what the field is, and what the seed is. He who sowed the good seed is the Son of man. He names himself the Son of man both on account of humility, and to drive back future heretics; for some have denied that he is God, while some have denied that he is man. Hence he calls himself the Son of man, which pertains to man; and to sow spiritually pertains to God. The light of your countenance O Lord, is signed upon us (Ps 4:7).

And the field is the world, which he himself created; hence he said above, in his field. He came unto his own (John 1:11). Similarly in the same place, the world was made by him (John 1:10). And the good seed are the children of the kingdom, out of which others have been propagated who have been good children; and if sons, heirs also, (Rom. 8:17).

1180. Then he explains what pertains to the sowing over, and says what the seed is. And the weeds are the children of the wicked one. Woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children (Isa 1:4).

Then who the sower is, saying, and the enemy who sowed them is the devil, who introduced sin; but by the envy of the devil, death came into the world (Wis 2:24).

1181. Next he treats of the separation, and he does three things: first, the time is set down; second, the ministers; third, the separation.

He sets down the time: but the harvest is the end of the world. As was said, the first gathering was done by the apostles, about which John says, behold, I say to you, lift up your eyes, and see the countries; for they are already white to harvest (John 4:35). But there is another, which will be the gathering of the fruit: what things a man will sow, those also will he reap (Gal 6:8). And the reapers are the angels. For just as in the present Church the ministers are men, so then they will be angels.

1182. Next, he sets out the end of both, at even as the weeds therefore are gathered up. And first, as regards the evil; second, as regards the good; third, he urges them on to the spiritual sense.

He says then, therefore, even as the weeds are gathered up, and burnt with fire, so will it be at the end of the world. The Son of man will send his angels, and these words show that he is man and God, and they will gather out of his kingdom all scandals. This refers to sins which are committed against one’s neighbor. But what follows, and those who work iniquity, refers to other sins. And what is said, kingdom, is understood as the present Church, because there are no scandals in the Church triumphant, and a man will know the final judgment by its preceding afflictions. Augustine says that we do not read that the evil are for rewarding the good, but the good are sometimes found to punish the evil. So what he says, all, should be understood in the present Church, by admitting afflictions through which both the good and the evil are punished. Chrysostom explains the kingdom as the heavenly homeland. And the fact that it says, all scandals, does not mean that they are there, but that they are not.

1183. Hence they will gather, and will separate the evil from the good, lest the good should be with them, and they will cast them into the furnace of fire. The punishment of the damned is the lack of divine vision. But the punishment of the sense is touched upon when it says, and they will cast them into the furnace of fire; there shall not enter into it any thing defiled (Rev 21:27). And the Son of man with judicial power will cast them into the furnace of fire; hence it shall be said, depart from me, you cursed, into everlasting fire (Matt 25:41).

1184. There will be weeping and gnashing of teeth. This was explained; yet one can gather from this that the damned will be punished both in soul and in body; hence above, fear him who can destroy both soul and body in gehenna (Matt 10:28). For weeping pertains to the eyes, gnashing to the teeth; but eyes and teeth are bodily members, in which the truth of the resurrection is indicated. Likewise by weeping, which is produced quickly by smoke, is indicated the punishment of fire; by gnashing of teeth, cold. Let him pass from the snow waters to excessive heat, and his sin even to hell (Job 24:19).

Or in another way, that the weeping is out of sorrow, the gnashing out of anger; hence Acts says that they gnashed with their teeth at him (Acts 7:54). My servants will praise for joyfulness of heart, and you will cry for sorrow of heart, and will howl for grief of spirit (Isa 65:14). Woe to you that now laugh: for you shall mourn and weep (Luke 6:25). Likewise, in gnashing is indicated impatience and quarrels; they gnawed their tongues for pain (Rev 16:10).

1185. Then the just will shine as the sun, in the kingdom of their Father. Here he explains it with respect to the good; and in them there will be a twofold brightness, namely in the soul, through which they will see God; in your light we shall see light (Ps 35:10), namely uncreated light. And the Lord will give you rest continually, and will fill your soul with brightness (Isa 58:11). And it will be channeled to the body; who will reform the body of our lowness, made like to the body of his glory (Phil 3:21). The just will shine, and will run to and fro like sparks among the reeds (Wis 3:7).

What he says, as the sun, should not be understood absolutely, equal in every way: for they shall have a greater splendor. But he says this because among sensible things what shines most brightly is the sun. Moreover, they are like the sun because, just as the sun is not changed, so neither the just man; a holy man continues in wisdom as the sun: but a fool is changed as the moon (Sir 27:12).

1186. Then he urges them on to the spiritual sense: he who has ears to hear, namely interior ears, let him hear, by understanding. The Lord God has opened my ear (Isa 50:5).

Parables on the kingdom

13:44 The kingdom of heaven is like a treasure hidden in a field. Which a man, having found it, hides, and out of joy goes, and sells all that he has, and buys that field. [n. 1188]

13:45 Again the kingdom of heaven is like a merchant seeking good pearls. [n. 1193]

13:46 Who upon finding one pearl of great price, went his way, and sold all that he had, and bought it. [n. 1193]

13:47 Again, the kingdom of heaven is like a net cast into the sea, which gathered together all kinds of fish. [n. 1196]

13:48 Which, when it was filled, they drew out, and sitting by the shore, they put the good into vessels, but the bad they threw out. [n. 1198]

13:49 So will it be at the end of the world. The angels will go out, and will separate the wicked from among the just, [n. 1199]

13:50 and will cast them into the furnace of fire, where there will be weeping and gnashing of teeth. [n. 1200]

13:51 Have you understood all these things? They say to him: yes. [n. 1201]

13:52 He said to them: therefore every scribe, instructed in the kingdom of heaven, is like a man who is a householder, who brings up out of his treasure new things and old. [n. 1204]

13:53 And it came to pass, when Jesus had finished these parables, that he went from there. [n. 1208]

13:54 And coming into his own country, he taught them in their synagogues, so that they wondered and said: how does this man come by this wisdom and these miracles? [n. 1209]

13:55 Is not this the carpenter’s son? Is not his mother called Mary, and his brothers James, and Joseph, and Simon, and Jude? [n. 1210]

13:56 And his sisters, are they not all with us? From where therefore, does he have all these things? [n. 1210]

13:57 And they were scandalized in his regard. But Jesus said to them: a prophet is not without honor, except in his own country, and in his own house. [n. 1211]

13:58 And he did not perform many miracles there, because of their unbelief. [n. 1214]

1187. Above the Lord made clear in a parable both the impediment to and the progress of the evangelical teaching; and now he shows its dignity through certain parables, which he set forth to the disciples.

The dignity is shown with respect to three things: with respect to abundance, with respect to beauty, and with respect to its commonness.

The second is at again the kingdom of heaven is like a merchant, the third, at again the kingdom of heaven is like a net cast into the sea.

1188. I say, therefore, that the abundance of the evangelical teaching is like a treasure, because just as a treasure is an abundance of riches, so the evangelical teaching; riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6).

Concerning this, he proceeds in this way:

first, the hidden treasure is set down;

second, the finding;

third, the acquisition.

The second is at which a man having found it, hides; the third, at and out of joy goes.

1189. This treasure can be explained in many ways. According to Chrysostom it is the evangelical teaching: but we have this treasure in earthen vessels (2 Cor 4:7), which is hidden in the field of this world, namely hidden from the eyes of the unclean. Above, you have hidden these things from the wise and prudent (Matt 11:25).

According to Gregory it names heavenly desire; the fear of the Lord is his treasure (Isa 33:6). This is hidden in the field of spiritual discipline, because exteriorly it seems contemptible, but interiorly it has sweetness. Diligently till your ground (Prov 24:27).

According to Jerome it is the Word of God, in whom are hid all the treasures of wisdom and knowledge (Col 2:3), which he hid in the field of his body, because he was hidden in the flesh. There is no end of his treasures (Isa 2:7). For this reason, in another way, it is understood as sacred teaching, which is hidden in the field of the Church; for she is an infinite treasure to men (Wis 7:14).

1190. Which a man, having found it, hides. It is found in all through faith. For it cannot be in anyone except through faith; for he is found by those who do not tempt him: and he shows himself to those who have faith in him (Wis 1:2). But it is necessary that it be hidden, according to what is said in the Psalm, your words have I hidden in my heart (Ps 118:11). But that it is hidden should not be out of envy, but out of caution.

And there are many reasons why it should be hidden. One, because it bears fruit more and profits more, since it blazes up more; for just as fire closed in heats more, so a word which is hidden bears more fruit. The word of the Lord was made in my heart as a burning fire shut up in my bones, and I was wearied, not being able to bear it (Jer 20:9). And in the Psalm, my heart grew hot within me: and in my meditation a fire shall flame out (Ps 38:4). Similarly, it is what is hidden from vainglory, for if it smoked exteriorly, it would be subject to danger. For this reason the Lord said above, pray to your Father in secret (Matt 6:6). Similarly, because in this way it is more safely guarded; for when it is in public, then he who steals it away finds it. He showed them the storehouses of his aromatical spices, and of the silver, and of the gold, and it adds below, behold the days will come, that all that is in your house . . . will be carried away into Babylon (Isa 39:2–6).

1191. But why was it said above, so let your light shine before men? (Matt 5:16).

This is resolved by distinguishing between times, because when it is first found it is good that it be hidden; but when a man has become strong, then it is good that it be made manifest; wisdom that is hid, and a treasure that is not seen, what profit is there in them both? (Sir 41:17). Gregory says that it should be open in effect, hidden in the heart. Hence he speaks thus: let the work be in public, however much the intention remains hidden.

1192. And out of joy goes, and sells all that he has. This is the third part, about the acquisition, because he rejoices. They who dig for a treasure: and they rejoice exceedingly when they have found the grave (Job 3:21). When by faith he finds it, out of joy goes and begins to progress, and sells all that he has, i.e., despises all that he has, that he may have what is spiritual, and buys that field; that is, either he seeks out good company, or he buys the leisure which he does not have, namely spiritual peace. And count them but as dung, that I may gain Christ (Phil 3:8); if a man should give all the substance of his house for love, he will despise it as nothing (Song 8:7).

1193. Again the kingdom of heaven is like a merchant. Here the beauty, or charity, is shown. The kingdom of heaven is like.

This parable is explained in many ways. Chrysostom and Jerome explain it as about the evangelical teaching. There are many false teachings. These teachings are not pearls. So the man who seeks different teachings finds one, namely the evangelical teaching, which is one on account of truth. For there are many powers, but one truth. Hence Dionysius says that power divides, but truth gives unity. Hence to designate the truth, he calls it one. Similarly, it is called one on account of the diverse teaching of the prophets. He went his way, and sold, i.e., abandoned all teachings both of the prophets and of the philosophers for this one. As an earring of gold and a bright pearl, so is he who reproves the wise, and the obedient ear (Prov 25:12).

1194. Gregory says that this is heavenly glory, because the good is naturally desirable, and man always wants to exchange a lesser good for a greater good. Man’s highest good is heavenly glory; when he has found this, he should abandon all things for it. One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life (Ps 26:4).

1195. Augustine explains it in three ways. The kingdom of heaven is like a merchant, i.e., like one seeking good men by whom he may be formed, because one man is strong in one virtue, another man in another. And when he had found one pearl, namely Christ, in whom all the virtues are in the highest degree, he went his way.

Similarly, in another way, the good pearls signify the different commandments, and all things necessary for life. And when he found one, i.e., the one commandment, namely of charity, he went his way. A new commandment I give unto you: that you love one another, as I have loved you, that you also love one another (John 13:34). And the Apostle: love therefore is the fulfilling of the law (Rom 13:10).

Similarly, in another way, by pearls are understood the different sciences, which we find by seeking the principle of all sciences, namely the Word of God, about whom Sirach says, the Word of God on high is the fountain of wisdom (Sir 1:5). Hence you should sell all things for it, both earthly things, and the soul, and the body, because when you sell these things, you have yourself, and you are master of yourself. I count all things to be but loss for the excellent knowledge of Jesus Christ (Phil 3:8). Hence you should give away all for this profit, as Paul gave; one died for all, then all were dead. And Christ died for all; that they also who live, may not now live to themselves, but unto him who died for them, and rose again (2 Cor 5:14).

1196. Again the kingdom of heaven is like a net cast into the sea. Here another parable is set down. Second, an explanation is set down, not with regard to the whole, but as regards a part, at so will it be at the end of the world.

And in this two things are done:

first, the commonness of this teaching is set down;

second, the separation, at which, when it was filled, they drew out.

1197. He says then, the kingdom of heaven is like a net. This net is a certain instrument which encloses a large part of the sea; hence it can signify either teaching, or the Church, since the first teachers were fishermen. Above, for they were fishermen (Matt 4:18). This is placed in the sea, i.e., in the world; so is this great sea, which stretcheth wide its arms (Ps 103:25). Which gathered together all kinds of fish. Behold, the commonness. For the law was only given to one race; he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). The evangelical law gathers all together; to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor (Rom 1:14). And, go into the whole world, and preach the Gospel to every creature (Mark 16:15).

1198. But there will not be the same end for all, will there? For a while all will be in the net together, but in the end all will be separated; hence he says, which, when it was filled, i.e., when all the elect have entered so that the number of the elect is complete, they drew out, and sitting by the shore.

The shore signifies the end of the world, because there will be no disturbance among the saints, but they will be in good peace. And he says, sitting, which pertains to the judiciary power. Below, you, who have followed me, in the regeneration, when the Son of man will sit on the seat of his majesty, you also will sit on twelve seats judging the twelve tribes of Israel (Matt 19:28). They put the good into vessels, i.e., into heavenly dwelling places; in my Father’s house there are many mansions (John 14:2). And he says, vessels, in the plural because of the diversity of rewards; that when you will fail, they may receive you into everlasting dwellings (Luke 16:9). But the bad they threw out, because all the unclean shall be cast out.

1199. So will it be at the end of the world. Here he explains the parable. And one should notice that he explains it only as regards the evil.

But then there is a question, why he explains more about the evil than about the good.

One should say that he had mentioned a net, from which, when fish are captured, the bad are thrown out, and live, while the good are killed and eaten. So someone could say that it will be this way on the part of these men; to exclude this, he explains, saying, the angels will go out, not that they withdraw from the inmost contemplation, because they contemplate God wherever they are, but because they go forth to exterior service. Daniel says about a certain angel, I am now come forth to teach you (Dan 9:22).

And will separate the wicked from among the just. For now, the evil are among the good, the weed in the midst of the wheat, the lily among the thorns, but they will be separated out from the communion of the good; and from this is evil excommunication. Yet this one is a sign of that, and yet different, because the Church is often deceived, but at that time there will be no deception. This is what the Apostle speaks about when he says, if any man does not love our Lord Jesus Christ, let him be anathema (1 Cor 16:22). Hence it is said, let the impious man be taken away, lest he see the glory of God.

1200. There follows, concerning the punishment of the senses, and will cast them into the furnace of fire. This is explained above.

But there is a question as to why the Lord repeated this, because it seems to be the same as the parable of the weed.

One should say that it is the same only in a certain respect, because here the net indicates both the good and the bad; hence it signifies those who are not cut off from the Church. But the weed signifies those who are cut off by a difference of doctrine, and these are not of the Church.

1201. Have you understood all these things? They say to him: yes. After the Lord completed the teaching in parables, and with respect to the disciples, here he describes the effect; and

first, in the disciples;

second, in the crowds, at and it came to pass, when Jesus had finished these parables.

The effect in the disciples was understanding; hence three things are set down:

first, the inquiry;

second, the declaration;

third, their appointment to a future office.

1202. But one should note that while he had spoken many things to the crowds and the disciples, since they were going to be teachers, it was necessary for this reason that they understand.

And notice that they are questioned about three things. First, about understanding: have you understood all these things? Similarly, about love, Simon son of John, do you love me more than these? (John 21:15). Similarly, about the ability for suffering; below, can you drink the chalice that I will drink? (Matt 20:22). They will still increase in a fruitful old age: and will suffer well, that they may show, that the Lord our God is righteous (Ps 91:15).

1203. Now, although it belongs to humility that a man not extol himself, yet he is ungrateful if he fails to recognize a benefit. I will remember the tender mercies of the Lord (Isa 63:7). For this reason they answer, and say to him, yes. Here their declaration is set down, giving tribute to Christ’s word. The declaration of your words gives light: and gives understanding to little ones (Ps 118:130).

1204. Therefore every scribe instructed in the kingdom of heaven. Here he shows the office which was in store for them, as for those already examined. And this conclusion can follow from the premises in two ways. First, by referring this to what was said about the treasure. So the sense can be that the Lord willed to explain this: you say that you understand. If you understand, you are able to know that the treasure is sacred teaching. From this treasure you will be able to bring forth things new and old.

And one should notice that these men are called scribes, because they can discuss the kingdom of God and sacred teaching, wherein things new and old are contained. They are also called scribes by fitness, because they are scribes, i.e., instructed; the learned shall understand (Dan 12:10); below, behold I send to you prophets, and wise men, and scribes (Matt 23:34). Similarly, they are called scribes from their office, because they are Christ’s secretaries, since they wrote down Christ’s commandments on the tablets of their hearts; bind them in your heart continually (Prov 6:21). Likewise in the hearts of others. Hence the Apostle: you are our epistle, written in our hearts (2 Cor 3:2).

Is like a man who is a householder, namely Christ. For he himself is the Lord, as is said above (Matt 13:52). Who brings up out of his treasure new things and old, the duties of the new law. For the new law adds new senses over the old, and Christ explains this; and for this reason it should be enough for us to be like Christ, as is said above, it is enough for the disciple that he be like his master (Matt 10:25).

1205. Or one can say: he is like any other head of a household, who brings forth the knowledge divinely given to him, new and old. Not so the Manichees, because they did not bring forth the old. The new and the old, my beloved, I have kept for you (Song 7:13). So it can be referred to the explanation of the parable.

1206. According to Augustine, it is explained in this way. Therefore every scribe, instructed in the kingdom of heaven, is like a man who is a householder. You have understood how I spoke to the crowds in parables, and you have been examined, that you may understand what was said in parables according to the spiritual sense. Hence you should understand, so that you may know to explain those things which are written in the Old Law through the New. Hence those things said in the Old are figures of the New Testament. Hence the Apostle: now all these things happened to them in figure (1 Cor 10:11).

And these things were revealed in the passion. Hence below, it says that, while the Lord was suffering, the veil in the temple was rent (Matt 27). Hence Christ spoke in parables before the passion, that having heard these things, they might understand those things which are written in the Old Testament to be said as figures of other things, even though they were historical. Therefore every scribe, instructed in the kingdom of heaven, is like a man who is a householder, who brings up out of his treasure new things and old.

1207. Or, according to Gregory, the old things refer to all those things which are attributed to sin, and the new to those things which are attributed to the grace of Christ. Hence the new things refer to the reward of eternal life, while the old things refer to the punishment of hell. Therefore, that man brings forth things new and old who considers not only the reward, but also the punishment of hell.

1208. And it came to pass, when Jesus had finished these parables, that he went from there. Here the effect on the crowds is set down: there are two, both wonderment and scandal. And

first, the place is described;

second, the wonderment;

third, the reproval.

1209. And it came to pass, when Jesus had finished these parables, that he went from there.

One should note that it does not seem that he passed on immediately. Hence Matthew does not preserve the order of history. But he went, since they were not fit for understanding; for this reason he carried himself on to others, according to, where there is no hearing, do not pour out words (Sir 32:6). And, he speaks with one who is asleep, who utters wisdom to a fool (Sir 22:9). And coming into his own country. His own country is sometimes called Nazareth, where he grew up, and there he worked few miracles; sometimes Bethlehem, in which he was born; sometimes Capharnaum, because he worked miracles there.

1210. And he taught them in their synagogues. There follows the wonderment. And first, the wonderment is set down; second, the effect is caused.

It says, so that they wondered. It was no wonder that they wondered; your testimonies are wonderful (Ps 118:129). They wondered at where these powers were from, for wonderment is caused by the fact that the effect is seen and the cause is unknown. These people saw the manifest effect, but they did not know the cause; hence they said, how does this man come by this wisdom and miracles? But this was foolish wonderment, because it says in Corinthians that he himself is the power of God, and the wisdom of God (1 Cor 1:24). But they did not know this, so they wondered.

And they set out their wonderment and their knowledge; hence they said, is not this the carpenter’s son? For he was considered the son of Joseph, who was not a craftsman with iron, but with wood; although he could also be called the Son of the Craftsman who crafted the morning light and the sun (Ps 73:16). Is not his mother called Mary? They knew everything that belonged to his humanity. Concerning Mary, it is written above, when his mother, Mary, was espoused to Joseph (Matt 1:18). And his brethren James, and Joseph, and Simon, and Jude. Helvidius understood these to be sons of Mary. But this is false; they were his first cousins on his mother’s side. Or they are called brothers because of blood relation to Joseph, who was thought to be Jesus’s father. Let there be no quarrel, I beseech you, between me and you . . . for we are brethren (Gen 13:8), said Abraham to Lot, while nevertheless Lot was the son of his brother. And in the same way one should understand what follows: and his sisters, are they not all with us? So from these things which were according to the flesh, they passed on to wonderment; hence from where therefore does he have all these things?

1211. But one should note that wonderment sometimes has its due effect, namely the glorification of God, as above (Matt 3:5); but sometimes the effect is scandal: hence it says, and they were scandalized in his regard.

But why is it that wonderment sometimes gives birth to glory, sometimes to scandal? The reason is that some men interpret what they hear for the worse, so such men are necessarily scandalized. In the canonical letter of Jude, but these men blaspheme whatever things they do not know (Jude 1:10).

1212. But there are some who are well disposed; they always interpret what they hear for the better. These men were of the first sort, so he reproached them. And first, by word; second, by deed, when it says, but Jesus said to them: a prophet is not without honor, except in his own country. The Lord calls himself a prophet; nor is this a marvel, since Moses also called him a prophet: the Lord your God will raise up to you a prophet of your nation and of your brethren like unto me (Deut 18:15). And it can be said that a prophet is said to be one who says something which is beyond human understanding, by revelation; and in this way Jesus is called a prophet, because his mind was illumined by angels and by God.

Or someone can be called a prophet from procul (at a distance) and phanos, which is illumination; and in this way Jesus cannot be called a prophet: if there is among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream (Num 12:6). So the text has it. But if someone is a prophet, he speaks in enigmas; in this way Christ was not a prophet, because he spoke what he truly knew. He who has learned many things, will show forth understanding (Sir 34:9). In the prophets of the Old Testament we find no one honored by his own, but more by foreigners, as is written in Jeremiah, who was captured by his own, but when the city was taken, he was freed by outsiders. It was also this way with Christ, who was honored by outsiders, but looked down on by his own.

1213. But why is it that no one is honored in his own homeland? One reason is that when he is in his homeland, many who know his weaknesses always recall the weaknesses to mind; for this is due to men’s malice, that they consider more the weaknesses than the perfect things. Another reason can be given, for the Philosopher says that many people are deceived by a fallacious argument, because they think that things equal in one respect are equal in all respects. Hence when someone is in his homeland, since they see him equal to themselves in one respect, either in race or other things, they believe that he cannot be greater in other respects. So he says well, a prophet is not without honor, except in his own country, and in his own house.

1214. Hence there follows and he did not perform many miracles there; not because he could not, for he was omnipotent, but he did not work miracles because his miracle working was so that people might believe in him. But these people held him in contempt, since they interpreted his words and deeds for evil, and so they were not disposed to faith. Yet he worked some, that they might be rendered inexcusable; and for this reason it says, not many, because he did work some. And this was because of their unbelief.

Works of Christ

Death of John the Baptist

14:1 At that time, Herod the tetrarch heard of the fame of Jesus. [n. 1216]

14:2 And he said to his servants: this is John the Baptist; he is risen from the dead, and therefore mighty works are performed in him. [n. 1219]

14:3 For Herod had apprehended John, and bound him, and put him into prison, because of Herodias, his brother’s wife. [n. 1221]

14:4 For John said to him: it is not lawful for you to have her. [n. 1223]

14:5 And he wanted to put him to death, but he feared the people: because they esteemed him as a prophet. [n. 1224]

14:6 But on Herod’s birthday, the daughter of Herodias danced before them, and pleased Herod. [n. 1225]

14:7 Upon which, he promised with an oath to give her whatever she would ask of him. [n. 1227]

14:8 But she, being instructed before by her mother, said: give me here, in a dish, the head of John the Baptist. [n. 1228]

14:9 And the king was struck sad, but because of his oath, and because of those who sat with him at table, he commanded it to be given. [n. 1229]

14:10 And he sent, and beheaded John in the prison. [n. 1231]

14:11 And his head was brought in a dish, and it was given to the girl, and she brought it to her mother. [n. 1233]

14:12 And his disciples came and took the body, and buried it, and came and told Jesus. [n. 1234]

14:13 When Jesus had heard, he retired from there by boat, into a desert place which was set apart. And the multitudes, having heard of it, followed him on foot out of the cities. [n. 1235]

14:14 And, coming out, he saw a great multitude, and had compassion on them, and healed their sick. [n. 1238]

1215. Above, the Lord showed the power of the evangelical teaching under certain parables; here he shows it by deeds. And he does three things:

first, he shows to what effects it extends itself, through the likeness of deeds;

second, he shows the sufficiency of the evangelical teaching;

third, how it should be preserved in purity.

The second is in chapter fifteen; the third, in chapter sixteen.

Concerning the first,

first, a false opinion is set down;

second, the occasion;

third, the opinion is disproven.

The second is at for Herod had apprehended John; the third, at when Jesus had heard, he retired from there.

1216. It says then, at that time, Herod the tetrarch heard the fame of Jesus. And it should not be referred to that very day, but to that general time, because Mark and Luke do not tell it in the same order, since these both tell it after the sending out of the disciples (Mark 6:14; Luke 9:7). Hence it is uncertain who preserves the order of history. Nonetheless, it says, at that time, to point out Herod’s negligence, because it was after the miracles that he first heard the fame of Jesus; for this laziness is common among the rich, that they have no care of little things. Charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches (1 Tim 6:17).

1217. Herod the tetrarch, to distinguish him from Herod the king, under whom Christ was born, as is said above (Matt 2). Hence, when that man died, Christ returned from Egypt. This Herod was his son, and was a tetrarch. His father was made a king by the Romans, and had six sons, two of whom he killed during his life; another, the firstborn, he killed at his own death, since he would have made himself be exalted to the kingship while his father was still living. With this one dead, Archelaus took the kingship for himself, and following his father’s malice, he could not be tolerated by the Jews. Then they approached the Romans, and the kingdom was divided into four parts: two parts were handed over to Archelaus, another to Herod, and another part to Philip. Hence this man was the tetrarch and prince over a fourth part of the kingdom.

1218. Herod the tetrarch heard the fame of Jesus. And for this he was worthy of blame, because Jesus had lived such a long time, and had done miracles, and yet now he first heard; hence Job is fulfilled, destruction and death have said: with our ears we have heard the fame of it (Job 28:22).

1219. And he said to his servants: this is John the Baptist. Some have said that this man held the doctrine of the transfusion of souls, for Plato and Pythagoras claimed that the soul, leaving one body, entered into another body. Herod, holding this opinion, as they say, believed that John’s soul had passed over into Christ’s soul. But this cannot be, because he had killed him only a little before, while Jesus was thirty years old; hence he did not believe this. Likewise, he had already worked miracles before the beheading and before the imprisonment (John 3). Yet Herod should be praised, because he believed in the resurrection, about which Job says, will man that is dead, do you think, live again? (Job 14:14). Likewise, he had another good condition, namely that he believed that there would be a resurrection to a better state; for this reason, he believed that miracles were worked then which John had not done before his resurrection; so he says, and therefore mighty works are performed in him because he has come to a higher state. Hence men will rise in a better state. Hence the Apostle: it is sown in dishonor, it will rise in glory (1 Cor 15:43).

1220. But there is a question here, because Luke says that he heard and doubted (Luke 9:7); hence he says, John I have beheaded; but who is this of whom I hear such things? (Luke 9:9). But here he speaks without doubt when he says, this is John.

Augustine solves it, saying that he did not know of Christ on his own, but heard from others. Hence when he first heard, he doubted; but as Christ’s fame grew, he agreed. Hence Luke recounts the first, but Matthew the second. Or in another way, it can be said that Matthew also touches upon Herod’s doubt, so that it would be read interrogatively: is this John?

1221. For Herod had apprehended John. These things were done before; hence the order is not followed, but from the incident of Herod’s hearing about Christ he describes John’s death.

But there is a question as to why the Evangelists tell about John from an incident. Chrysostom asks this, and solves it, saying that the Evangelists aimed primarily at the deeds of Christ, and at others only according as they were referred to Christ.

So consequently he describes John’s death here. And

first, he describes the imprisonment;

second, the death, at but on Herod’s birthday.

Concerning the first, he does three things:

first, he sets out the imprisonment;

second, the cause;

third, the beheading.

1222. For Herod had apprehended John, and bound him, and put him into prison. He touches upon the order, since first he arrested him, bound him, and imprisoned him; moreover, so it happened with Christ.

1223. He touches upon the cause when he says, because of Herodias, his brother’s wife. Herod and Philip were brothers. Philip had the daughter of Areta, the king of the Arabs. He had enmity with this king of the Arabs, and with his brother Herod also, so that the king of the Arabs, in hatred of Philip, took his daughter and granted her to Herod.

About this John, you should understand that he was a man of great virtue; hence it is said of him, and he will go before him in the spirit and power of Elijah (Luke 1:17). Likewise, you should notice that he is also called a martyr, because he died for the defense of the faith; for he died for the truth, and Christ is Truth.

For he was saying to Herod, it is not lawful for you to have her. One should know that Antipater, the father of Herod the king, was a foreigner, but a proselyte; hence his children were Jews. But it had been commanded in the law that, while the brother was living, another may not have his brother’s wife. For this reason John, as one jealous for the law, was saying, it is not lawful for you to have her.

1224. And he wanted to put him to death, but he feared the people. Sometimes it happens that when someone does not want to avoid a sin, he falls into a greater sin. Cursing, and lying, and killing, and theft, and adultery have overflowed, and blood has touched blood (Hos 4:2). Hence when he did not want to avoid adultery, he fell into murder. And when he wanted to murder him, he feared the people. The agitation of the people is greatly to be feared; of three things my heart has been afraid . . . the accusation of a city, and the gathering together of the people, and a false calumny (Sir 26:5–7). Likewise, the fear of the Lord takes away an evil desire; but the fear of man does not, although it makes one put it off. So since he could not do it, due to fear of the people, he put it off.

1225. But on Herod’s birthday. Here he does three things concerning the killing, since he could not do it due to fear of the people:

first, the things that came before are set down;

second, the killing;

third, what followed.

Concerning the first, three things which came before are set down: the dance; the promise; the request.

1226. He says then, but on Herod’s birthday. It was the custom among the ancients that they would celebrate their birthdays, contrary to, a good name is better than precious ointments: and the day of death than the day of one’s birth (Eccl 7:2). It is not written that anyone celebrated a birthday except this man and Pharaoh the king of Egypt.

Hence, but on Herod’s birthday, the daughter of Herodias, for so she was called, danced before them, i.e., in the dining room, and in this she is rendered culpable, because in wantonness she forgot the royal hall, in which these things should not take place, and pleased Herod, contrary to Sirach, do not use much the company of her who is a dancer (Sir 9:4).

1227. And there follows, upon which, he promised with an oath. Behold, an incautious promise, and a reckless oath. Do not let your mouth be accustomed to swearing: for in it there are many falls (Sir 23:9).

1228. But she, being instructed before by her mother, said: give me here, in a dish, the head of John the Baptist. Here the woman’s request is set down. Women are sometimes pious, and they have easily moved affections; hence when they are pious, they are the most pious of all, but when they are cruel, they are the most cruel of all. There is no head worse than the head of a serpent: and there is no anger above the anger of a woman (Sir 25:22–23). And it says in the same place, all malice is short to the malice of a woman (Sir 25:26). For a man would scarcely think of what a corrupted woman thinks. So the mother asked to satisfy her own anger. Likewise, she feared, lest sometime Herod should be converted by John’s words, and send her away.

1229. And the king was struck sad, but because of his oath. Here is described how he is killed. Chrysostom: here an example is given that honesty is honored even by the impious, as is said in Wisdom (Wis 5:1).

Jerome notes that he is saddened now, who before wished to kill him, but feared the people. So why does it say that he was saddened? He solves it. It is customary for men to recount what appears true to men; just as they said that Christ was the son of Joseph, because so they thought (Luke 3). Hence he says he was struck sad, because so it seemed to men.

1230. There follows the execution. And first, the command is set out; second, the execution.

Because of his oath, and because of those who sat with him at table. In this he was foolish, because one should not fear an oath in a dishonest matter, because by the fact that I swear, I am false; and you will swear, namely with discretion, in truth, and in judgment (Jer 4:2). Likewise, if he had sworn that he would do something himself, he should have been understood to mean ‘among honorable things.’ Hence what he should not do himself, neither should he have commanded others to do; do not love a false oath (Zech 8:17). And because of those who sat with him at table, that he might make them all partakers of murder, for they all were asking on the girl’s behalf. He commanded it to be given.

1231. And he sent, and beheaded John. Here the execution is set down. Here is fulfilled what he had said, he must increase, but I must decrease (John 3:30), because Christ was stretched out on the cross, this man beheaded. Likewise, John’s beheading was a sign that by the authority of the law they should lose both Christ and the law.

1232. Next, those things which followed the beheading are set down. And first, the fulfillment of the promise; second, the burial.

1233. It says then, and his head was brought in a dish. And in this, Herod was reprehensible, because he practiced cruelty among pleasures. Hence it is said that a certain chief magistrate loved a certain harlot, and when she was in his lap she said that she had never seen a man be killed. And since he was at lunch, he had a certain man worthy of death led out, and had him beheaded in front of her. The Romans came to know of it, and he was exiled from Rome. So also this man was sent into exile.

1234. And his disciples came and took the body, and buried it. Here it treats of John’s burial. This is reckoned among the works of mercy; yet it seems that mercy does not pertain to a dead man, because if it pertained to him, it seems that what the Lord said would not be true, and do not fear those who kill the body (Matt 10:28).

Why then is it reckoned among the works of mercy? One should say that even if it is no use to him according to an effect which he has now, nevertheless it is a service to him according to affection, which he now has with the dead.

Hence they took the body, and buried it; it is said that they buried it in Sebaste, since he was near there. Afterward, when Julian the apostate saw many people coming to his relics, he had him burned, except for the head.

And came and told Jesus. Hence John’s disciples, who at first were slandering Jesus, returned to Jesus when John was dead, and were intimate with him. In this way, some are converted to Christ in times of affliction; in their affliction they will rise early to me (Hos 6:1).

1235. When Jesus had heard, he retired from there by boat, into a desert place which was set apart. Above, Herod’s opinion about Christ was set down, and with this as the occasion, the story about John was introduced. But now Herod’s opinion about John is shown to be false. He had said two things: that Christ was John whom he killed, and that he worked miracles after rising from the dead.

Therefore it says, when Jesus had heard, he retired from there by boat.

1236. Why did he withdraw? Jerome gives four reasons. First, to spare his enemies, lest they rush on from murder into murder; blood has touched blood (Hos 4:2). Similarly, to delay the passion; hence he himself says, my time is not yet come (John 7:6). Likewise, to give us an example, lest we throw ourselves into sufferings: for it is no virtue to throw oneself into sufferings, but presumption. Hence above, and when they persecute you in this city, flee into another (Matt 10:23). Similarly, to show with how great a devotion the crowds heard the word of God, because even in danger they followed him; the Lord your God tries you, that it may appear whether you love him (Deut 13:3).

1237. Likewise, one should notice that he sets down four things which should hold the crowd back from following Christ. The first is that he withdrew in a boat; also that it was in a desert place; and that there were no forests there, since it was a desert; likewise, it was not some place close to the road, to which men gladly turn themselves, but rather he withdrew apart. And he did this so that the crowd’s devotion might be the more commended. Similarly, Chrysostom says that he withdrew that he might commend a man; so he did not want to withdraw except when John’s death was reported.

1238. There follows and the multitudes, having heard of it. Here it treats of miracles. And first, the devotion of the crowds is touched upon; second, the miracles are touched upon.

It says then, and the multitudes, having heard of it, followed him on foot out of the cities; here the devotion of the crowds is touched upon, and of poor men, who follow the Lord out of devotion. In their affliction they will rise early to me (Hos 6:1).

And, coming out, he saw a great multitude. Here it touches upon the miracles which the Lord worked when he came out from the desert: and rightly, because when he was in heaven, the crowds did not seek him; I came forth from the Father, and have come into the world (John 16:28). He saw a great multitude. Hence he is roused to mercy; hence there follows, and had compassion on them. Hence at once he works mercy for them; and you, O Lord, are a God of compassion, and merciful, patient, and of much mercy, and true (Ps 85:15).

There follows the effect of this mercy: and healed their sick, that is, freely and unasked. He sent his word, and healed them (Ps 106:20).

Multiplication of the loaves and fishes

14:15 And when it was evening, his disciples came to him, saying: this is a desert place, and the hour is now past; send away the multitudes, so that, going into the towns, they may buy themselves food. [n. 1240]

14:16 But Jesus said to them: they have no need to go; you give them something to eat. [n. 1241]

14:17 They answered him: we have nothing here except five loaves and two fish. [n. 1243]

14:18 He said to them: bring them here to me. [n. 1244]

14:19 And when he had commanded the multitudes to sit down on the grass, he took the five loaves and the two fish, and looking up to heaven, he blessed, and broke, and gave the loaves to his disciples, and the disciples gave them to the multitudes. [n. 1246]

14:20 And they all ate and were filled. And they took up what remained, which was twelve full baskets of fragments. [n. 1250]

14:21 And the number of those who ate was five thousand men, besides women and children. [n. 1252]

14:22 And at once, Jesus obliged his disciples to go up into the boat and go before him over the water, until he dismissed the people. [n. 1253]

14:23 And having dismissed the multitude, he went up into a mountain to pray alone. And when it was evening, he was there alone. [n. 1256]

14:24 But the boat, out on the sea, was tossed by the waves, because the wind was contrary. [n. 1260]

14:25 In the fourth watch of the night he came to them, walking on the sea. [n. 1262]

14:26 And seeing him walking on the sea, they were troubled, saying: it is an apparition. And they cried out for fear. [n. 1267]

14:27 And immediately Jesus spoke to them, saying: be of good heart, it is I, fear not. [n. 1268]

14:28 And Peter answering, said: Lord, if it is you, bid me come to you upon the waters. [n. 1270]

14:29 And he said: come. And Peter descended from the boat and walked upon the water to come to Jesus. [n. 1271]

14:30 But seeing the strong wind, he was afraid, and when he began to sink, he cried out, saying: Lord, save me. [n. 1272]

14:31 And immediately Jesus, stretching out his hand, took hold of him, and said to him: O you of little faith, why did you doubt? [n. 1275]

14:32 And when they had come up into the boat, the wind ceased. [n. 1276]

14:33 And those who were in the boat came and adored him, saying: indeed, you are the Son of God. [n. 1277]

14:34 And having passed over the water, they came into the country of Gennesaret. [n. 1278]

14:35 And when the men of that place knew about him, they sent into all of that country, and brought to him all who were diseased. [n. 1280]

14:36 And they asked him that they might touch but the hem of his garment. And as many as touched it were made well. [n. 1281]

1239. After excluding Herod’s opinion, here he touches upon Christ’s power. For his power is threefold: he refreshes, sets free, and heals the sick.

First, therefore, his power is shown, by his feeding the crowds;

second, by his freeing the disciples from the dangers of the sea;

third, by his healing many people.

The second is at and at once Jesus obliged his disciples to go up into the boat; the third, at and having passed over the water.

Concerning the first, three things:

first, the will to refresh is set down;

second, the distribution of food;

third, the fullness of the refreshing.

The second is at but Jesus said to them; the third at and they all ate.

1240. It says then, and when it was evening, namely when the sun had set, which signifies the death of Christ, because that was when he gave over his own body for food; hence this do for the commemoration of me (1 Cor 11:24). And: you will show the death of the Lord, until he come, (1 Cor 11:26).

Then he introduces the crowd’s need, based on the place: this is a desert place. Here that same question seems to come up which is written in the Psalm: and they spoke ill of God: they said: can God furnish a table in the wilderness? (Ps 77:19). For how could the Lord prepare a table in the desert? Similarly, if the place were next to a village, one could have thought he would get food from there, but it was a desert place.

Likewise, their need is set out based on the time, since it says, and the hour is now past, in which they could acquire food for themselves. Send away the multitudes. From this it appears that the disciples were so eager for the sweetness of Christ’s words that they were more delighted with hearing Christ than with obtaining food for themselves; hence they cared little for the refreshment of the body. For this is written: and in the daytime, he was teaching in the temple; but at night, going out, he abode in the mount (Luke 21:37).

Likewise another occasion for the miracle, for it was already evening. Concerning this hunger it says, I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord (Amos 8:11). And this indicates the devotion of the crowds, and their love and reverence for Christ, because they did not leave him, even though it was evening.

But there is a literal question here, because in John it says that Jesus questioned Philip (John 6:5); but here it says that the disciples questioned Christ.

Augustine solves it. It is not unfitting that what one leaves out, the other says. Hence first they spoke to Christ; second, lifting up his eyes, Jesus questioned the disciples.

1241. But Jesus said to them. Here the distribution of food is set down. And

concerning this he does three things:

first, Christ’s command is set down;

second, the quantity of the food;

third, the manner and order of distribution.

The second is at they answered him; the third, at bring them here to me.

1242. They had said two things: first, that he should send away the crowds; likewise, that they should seek food for themselves; and Christ responds to these two things. You say, send away the multitudes, but they have no need to go, because here is the one who gives food to all flesh (Ps 135:25). Likewise, you say that they should seek food, but that is not necessary, because you can give them heavenly food; hence he says, you give them something to eat. Hence an example is given that spiritual food should be preferred to bodily food.

1243. There follows the quantity of the food. They answered him: we have nothing here, except five loaves and two fish. From this we can note that the apostles were so devoted to God’s word that they did not take care even to seek out food. And do not make provision for the flesh (Rom 13:14).

Mystically, the five loaves signify the teachings of the law; with the bread of life and understanding, she will feed him (Sir 15:3). The two fishes bring in the teaching of the Psalms and the prophets; or according to Hilary, the fishes signify the teachings of the prophets and of John the Baptist, as two persons excelling in the law, namely the royal and the priestly.

1244. He said to them: bring them here to me. Here the manner of distribution is set down; and

first, the presentation is set down;

second, the arrangement of the crowd;

third, the speech;

fourth, the distribution.

1245. Hence it says, he said. He who was omnipotent was able to create new loaves; but he willed to refresh the crowds out of bread already made.

But why? The literal reason, according to Chrysostom, is to refute the heresy of the Manichees, who said that these creatures were made by the devil, contrary to what is written, for every creature of God is good (1 Tim 4:4). Hence if they were from the devil, he would not have worked such a great miracle in them. Likewise, to show that he is Lord on land and sea. He who said, let the earth bring forth the green herb (Gen 1:11), and who said, let the waters bring forth the creeping creature (Gen 1:20), this same one multiplies the loaves. Likewise, to indicate that he did not reject the old law, but transformed it into the new; for this reason he says, bring them here to me, because those things which are written in the old law should be referred to the new. Hence he himself said, for if you did believe Moses, you would perhaps believe me also (John 5:46).

1246. And when he had commanded the multitudes to sit down on the grass. Here the arrangement of the men is set down, because he made them sit on the grass; all flesh is grass (Isa 40:6). So to sit down on the grass is nothing other than to mortify the flesh. Mortify therefore your members which are upon the earth (Col 3:5). Likewise, grass signifies the law. Since these men were Jews, they were supported by the law; so he did not want them to sit on the ground.

1247. He took the five loaves and the two fish. One should note that the Lord sometimes prays when he works a miracle, and sometimes he does not pray. Sometimes he prays, as here, to show that he is a true man; and sometimes he works greater things and does not pray, to show that he is God. And looking up to heaven, he blessed.

Up to heaven, namely to the Father. I have lifted up my eyes to the mountains, from where help will come to me (Ps 120:1). He blessed, because all things are blessed by God’s word.

Notice that our blessing is not operative, but significative; but God’s blessing is operative, hence the blessing pertains to the multiplication. Hence and he blessed them, saying: increase and multiply (Gen 1:22).

1248. Next, it treats of the distribution: and broke, and gave the loaves to his disciples, which signifies that the first distribution was made to the disciples by Christ the head; the head of every man is Christ (1 Cor 11:3). But he broke to mark his own distribution. Deal your bread to the hungry (Isa 58:7). And gave the loaves to his disciples, as to mediators. Below, take, and eat (Matt 26:26); but let a man prove himself: and so let him eat of that bread, and drink of the chalice (1 Cor 11:28). And the disciples gave them to the multitudes as distributors.

1249. But how were they multiplied? One should say that the fragments were multiplied.

And some men say that this can happen naturally: for just as matter can take on any form, so it can take on any quantity. But this is foolish, that matter can take on any material quantity: for this can only happen through rarefaction, and this rarefaction is limited in natural things.

Some say that he multiplies just as many grains are produced from a few grains; only there it happens through nature, here through Christ’s operation. Hence Christ’s hand was like the earth, the fragments like the seeds; hence just as seeds are multiplied, so were the fragments. But not only that, but this miracle was worked by the conversion of another matter into it.

1250. This next part deals with the fullness of the refreshing, and this in two respects: as regards satisfaction, and as regards what was left over. Hence it says, and they all ate, and were filled, in accord with the poor will eat and will be filled (Ps 21:27). And they took up what remained, which was twelve full baskets of fragments. Here the fullness of the refreshing is touched upon as regards the multitude of remains.

1251. But why did the Lord will that the remains be gathered? The literal cause is what Chrysostom sets down. First, he willed that the disciples should gather the bread lest it seem to be a phantasm; similarly, lest they forget it. And that they took up twelve baskets was according to the number of the twelve apostles, as each one took up his own basket, such that it would be in each one’s memory.

Mystically, the fragments indicate the spiritual sense, which is not grasped by the crowds, but in baskets, i.e., in wisdom; for see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble: but the foolish things of the world has God chosen, that he may confound the wise (1 Cor 1:26–27).

1252. Then the number of those who ate is set down: and the number of those who ate, was five thousand men, so that from one loaf a thousand ate, according to Hilary. This was also done after the ascension, when at the apostles’ call five thousand were converted in one day. Besides women and children, who are ignorant, and unworthy to be counted. A similar thing is written in the Book of Machabees, that the children and women are not counted for war.

Notice also that this miracle was worked immediately after the killing of John, and was near the time of the Passover, and Christ had already preached for a year; and one year later Christ suffered.

1253. And at once Jesus obliged his disciples. Here the power of Christ’s teaching is represented, for he freed the disciples from danger.

Hence he does three things:

first, the occasion for going into danger is set down;

second, the danger;

third, the liberation.

The second is at and having dismissed the multitude, he went up into a mountain to pray alone; the third, at and in the fourth watch of the night, he came to them, walking on the sea.

1254. The occasion of the danger was Christ’s command: for often those who wish to obey God’s will are exposed to dangers, as the Apostle says, in journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren (2 Cor 11:26). Hence, at once, Jesus obliged his disciples to go up into the boat. Hence at once, when the miracle was done, he wished to be separated from the crowds.

1255. And he did this for three reasons. First, to show the truth of the miracle, lest they should say that it happened because of his presence; for he himself is Truth (John 14:6). Second, to teach us to avoid vainglory; so he withdraws after working a miracle; I do not seek my own glory (John 8:50). Likewise, to show the virtue of discretion: for it pertains to discretion to separate oneself and to rest; when I go into my house, I will repose myself with her (Wis 8:16).

But one should notice that he compels the disciples to go, because it was hard for them to be separated from Christ, as Peter says, Lord, to whom will we go? You have the words of eternal life (John 6:69). Similarly, it shows the crowds’ affection, that is, with what ardor they followed him; your name is as oil poured out: therefore young maidens have loved you (Song 1:2).

1256. And having dismissed the multitude, he went up into a mountain to pray alone. What follows concerns the danger, and the danger is made plain from the time, the place, and the wind.

1257. And first, Christ’s absence is set down, because while he was with the disciples, he went up into a mountain to pray alone. He had come to plant our faith, so sometimes he worked a human thing, sometimes a divine thing: for instance, that he multiplied the loaves was divine; that he prayed was human. It was not that he needed it, but that he might give an example: for Christ’s every action is our instruction. For I have given you an example, that as I have done to you, so you do also (John 13:15).

1258. And he gives us an example of how to pray; and for prayer is required quiet of mind, elevation, and solitude.

The quiet is shown because he dismissed the people, which designates disturbing thoughts, with which a man cannot pray. So he teaches us to close the door of the heart; above, but when you will pray, enter into your chamber, and having shut the door (Matt 6:6). Also, elevation; he will sit solitary and will lift up above himself (Lam 3:28). Likewise, solitude: therefore, behold I will allure her, and will lead her into the wilderness: and I will speak to her heart (Hos 2:14).

By the mountain is understood heaven, for nothing is higher than heaven. And having dismissed the multitude, i.e., having sent away mortal things, he went into heaven, and he alone ascended, and by his own power. He will go up who will open the way before them (Mic 2:13). Likewise, he ascended to pray; whereby he is able also to save forever those who come to God by him; always living to make intercession for us (Heb 7:25).

1259. But there seems to be a question here, because John seems to say that he fed the crowds on the mountain (John 6:3–5), but here it says that after refreshing the crowds, he went up onto the mountain.

But it is responded that he fed them on the mountain, and afterward went up onto a higher place on the mountain.

There is also another question, because it says in John that he fled, because they wanted to make him king (John 6:15); here, however, it says that he went up to pray.

Augustine says that the same thing can be the cause both of the fleeing and of the praying.

1260. Afterward, the danger is described from the time, because it was night, and the danger of the sea is greater at night. For this reason it says, and when it was evening. And his passion is signified, because in the passion he alone ascended; while they looked on, he was raised up: and a cloud received him out of their sight (Acts 1:9).

But the boat, out on the sea, was tossed by the waves. The boat signifies the Church, and the sea signifies the world; so is this great sea, which stretches wide its arms (Ps 103:25). And this Church, when Christ ascended, remained in the sea, and in the dangers of the sea of the world. For when someone great fights against the Church, then it is shaken about by the waves. All your waves you have brought in upon me (Ps 87:8). But because Christ prays, it cannot be submerged, however much it is tossed on the waves and lifted up. And the waters increased, and lifted up the ark on high from the earth (Gen 7:17).

1261. It is also driven about by the wind: this wind is the assault of diabolical instigation. A violent wind came on a sudden from the side of the desert, and shook the four corners of the house (Job 1:19); for the blast of the mighty is like a whirlwind beating against a wall (Isa 25:4).

1262. In the fourth watch of the night, he came to them, walking on the sea. With the danger set down, here the liberation from danger is set down.

And concerning this, he does two things:

first, the help is set down;

second, the effect. The second is at and those who were in the boat came and adored him.

Three dangers had been set down: first, the obscurity of night time; second, the danger of the sea; third, the danger of the wind. And

against the first, he sets his visitation;

against the second, the certitude of himself, at and immediately Jesus spoke to them;

against the third, he stretches out a hand: and immediately Jesus, stretching out his hand, took hold of him.

Also, the tranquillity of the sea: and when they had come up into the boat, the wind ceased.

Concerning the first, his visitation is set down;

second, the effect of his visitation, at and seeing him walking on the sea, they were troubled.

1263. It says then, in the fourth watch of the night, he came to them. Here it touches upon his coming, and upon the time, that it was in the fourth watch. Jerome says that the ancients divided the night into four parts. In the first, certain men watched, others in the second, others in the third, and others in the fourth; and those who had watched rested. Hence it says that it was in the fourth watch, because they had been on the sea the whole night.

1264. He came to them, walking on the sea. And why? Chrysostom gives a literal reason, saying that he delayed so long so that he would be the more desired. My soul has desired you in the night (Isa 26:9). Also, so that they would learn that if they do not have help right away, they should not give up, because one must always pray.

Mystically, the four hours signify four states. First, the state of the law; second, the state of the prophets; third, the time of grace; fourth, the ascent into heaven, in which state time ceases. Hence in the fourth watch he came as at the end of the night; hence be therefore also patient, and strengthen your hearts: for the coming of the Lord is at hand (Jas 5:8).

1265. But how did he come? Walking on the sea. And why did he will to come this way? To show that he is the Lord of the sea; you rule the power of the sea: and appease the motion of the waves thereof (Ps 88:10). Also, to point to those who mock the power of this age, for the devil always mocks the power of this age; this sea dragon which you have formed to play in it (Ps 103:26). But the Lord breaks this power; you have broken the heads of the dragon (Ps 73:14); and it signifies that the Church cannot withstand afflictions, except according as he himself wills it.

1266. There was an opinion here that the Lord received the four endowments in this life: subtility in birth, the inability to suffer when he fasted forty days or when transubstantiating the sacrament of the Eucharist, agility here, and brilliance in the transfiguration. But I do not believe this: I believe that he did it miraculously.

1267. And seeing him walking on the sea. Here the effect of Christ’s presence is set down, namely the troubling of the disciples; hence the troubling is set down, the cause is set down, and a sign is set down.

And it says, and seeing him walking on the sea, they were troubled. You should know that when divine aid is nearer, the Lord permits one to be afflicted all the more, so that then he may receive his help with more devotion and thanksgiving. Similarly, fear increases more, because often men are converted out of fear.

And why were they troubled? Because they thought he was a ghost; hence, saying: it is an apparition, not believing it to be a true body from the Virgin. For mystically, it is signified that before Christ comes, many men will say many fantastical things, as is said below (Matt 24:23).

And they cried out for fear, for a cry is a sign of fear, as also in every affliction we should cry out to the Lord; in my trouble I cried to the Lord: and he heard me (Ps 119:1).

1268. And immediately Jesus spoke to them. Here the help is set down. For they were in darkness, so he gives certitude.

And he does three things:

first, he confirms by words;

second, Peter asks for a sign in deeds;

third, it is granted to him.

1269. Matthew had set down three things: the disturbance of fear, the falsity of opinion, and the desperation; and against these he does three things, for immediately Jesus spoke to them. Hence when someone cries out to the Lord, if it is beneficial, he comes at once; at the voice of your cry, as soon as he will hear, he will answer you (Isa 30:19). Also, since they were despairing, he says to them, fear not. The same thing is said in John, in the world you will have distress: but have confidence, I have overcome the world (John 16:33), and in me there is rest. Also, since they thought he was a ghost, he says to them, it is I. And why does he speak this way? Because they could be certain from his way of speaking; my sheep hear my voice (John 10:27). Also, to show that he is the true God. A similar thing is written in Exodus: HE WHO IS, has sent me to you, Moses said (Exod 3:14). Likewise, against the fact that they were troubled, he said, fear not. Who are you, that you should be afraid of a mortal man, and of the son of man, who will wither away like grass? (Isa 51:12). And the just, bold as a lion, will be without dread (Prov 28:1).

1270. And Peter answering, said: Lord, if it is you, bid me come to you upon the waters. Since he had bestowed help in words, Peter asked for a sign in deeds. Now, Peter asked confidently, in the person of the whole of those present, and said, if it is you, bid me come to you. Here is Peter’s great faith! He did not say, pray for me, but said, bid me come to you, because he himself had confessed, you are the Christ, the Son of the living God (Matt 16:16). Hence out of the faith which he had already conceived, he confided boldly in his power. O Lord, Lord, almighty king, for all things are in your power, and there is none who can resist your will (Esth 13:9). And he said this out of desire alone, not to tempt, nor out of disbelief. Being mindful of the work of your faith, and labor, and charity (1 Thess 1:3).

1271. Then the sign is set down; hence he said, come. And Peter descended from the boat and walked upon the water to come to Jesus. And this is against the Manichees, who said that Christ did not have a true body: for if Christ did not have a true body, since he walked on water, then neither did Peter.

The fact that danger still threatened after the fourth watch signifies that in the fourth coming, whatever should be purged in the elect will be purged. A fire will go before him, and will burn his enemies round about (Ps 96:3).

1272. But seeing the strong wind. Here the third help is set down, namely that he saved Peter from sinking beneath the water. And

first, the cause is set down;

second, Peter’s petition;

third, Christ’s help.

1273. But seeing the strong wind, he was afraid. The wind does not have a constant force at sea, nor on the land. Hence it had stopped momentarily when Peter entered the sea; but while he was on the sea, it blew harder, and then he became afraid. From this one should consider what it says, that it was more dangerous on the sea than in the boat; so the Lord sometimes permits the strong to be submerged in the danger of the sea. Hence the Apostle: wherefore he who thinks himself to stand, let him take heed lest he fall (1 Cor 10:12).

But why did he let him be in danger? First, he commanded him to walk to show his strength, because both walked, and the disciples saw this. But that he permitted Peter to sink was so he would find out what he could do on his own. Hence that he went over the sea, this was by Christ’s power; but that he began to sink, this was from Peter’s weakness, as Paul says, and lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of satan, to buffet me (2 Cor 12:7). The Lord also permitted Peter to sink because he was a future shepherd. So he wanted to show both strength and weakness. Likewise, he did this to restrain the disciples’ jealousy, for since they saw his danger, their jealousy ceased.

1274. And when he began to sink, he cried out, saying: Lord, save me. A similar thing is said in the Psalms, save me, O God: for the waters are come in even unto my soul (Ps 68:2).

1275. And immediately Jesus, stretching out his hand, took hold of him. Christ does two things, for he both extends help and reproaches unbelief. He extends help, because he stretches out his hand; put forth your hand from on high, take me out, and deliver me from many waters (Ps 143:7). And, to the work of your hands you will reach out your right hand (Job 14:15). Then he reproves him for unbelief, and says to him: O you of little faith, why did you doubt? Which signifies that if he had had certain faith, he could not have been submerged; therefore, we should be steadfast in faith. The same thing is said above, why are you fearful, O you of little faith? (Matt 8:26).

1276. And when they had come up into the boat, the wind ceased. Here the fourth help is set down, against the wind. And he turned the storm into a breeze: and its waves were still (Ps 106:29). Hence it is a sign that when Christ is with his own, nothing ruinous can happen; hence, they will no more hunger nor thirst (Rev 7:16).

1277. There follows the effect of the liberation: and those who were in the boat came and adored him, namely the disciples, or the sailors. Above, what manner of man is this, for the winds and the sea obey him? (Matt 8:27). Indeed you are the Son of God. Now, this signifies that when the Lord is with the faithful, then they truly believe; and now, little children, abide in him, that when he appears, we may have confidence, and not be confounded by him at his coming (1 John 2:28).

1278. And having passed over the water, they came into the country of Gennesaret. Here Christ’s power is set down. And

first, the place is described;

then, men’s devotion;

and afterwards, the power at work.

1279. It says then, and having passed over the water, they came into the country of Gennesaret, which is a place on the other side of the sea, and is interpreted ‘sunrise’: hence after the danger, they came to refreshment.

1280. Then there follows the crowd’s devotion: and when the men of that place knew about him, they sent into all that country, and brought to him all who were diseased, because they not only brought their own sick, but also sent for outsiders. Hence, when they had known him through fame and through teaching, they sent for the sick and brought them to him. Hence they all believed in him, so great was the power of his word; and this is signified in Isaiah, I will send of those who will be saved, to the gentiles into the sea (Isa 66:19).

1281. Their devotion is also proven because they did not just ask that he lay hands on them, but they asked him that they might touch but the hem of his garment. The hem signifies the least commandments, or Christ’s flesh, or the sacrament of baptism. And as many as touched, namely through faith, were made whole. Hence, he who believes and is baptized, will be saved (Mark 16:16).

More Works of Christ

Hypocrisy of the Pharisees

15:1 Then scribes and Pharisees came to him from Jerusalem, saying: [n. 1283]

15:2 Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread. [n. 1284]

15:3 But he answered and said to them: why do you also transgress the commandment of God for the sake of your tradition? [n. 1286]

15:4 For God said: honor your father and mother: And: he who will curse father or mother, let him die the death. [n. 1288]

15:5 But you say: whoever will say to father or mother: whatever gift proceeds from me, will profit you, [n. 1291]

15:6 and he will not honor his father or his mother, then you have made void the commandment of God for the sake of your tradition. [n. 1293]

15:7 Hypocrites, well has Isaiah prophesied of you, saying: [n. 1294]

15:8 this people honors me with their lips: but their heart is far from me. [n. 1295]

15:9 And in vain do they worship me, teaching doctrines and commandments of men. [n. 1296]

15:10 And having called the multitudes to himself, he said to them: hear and understand. [n. 1297]

15:11 It is not what goes into the mouth that defiles a man; but what comes out of the mouth, this defiles a man. [n. 1300]

15:12 Then his disciples came, and said to him: do you know that the Pharisees, when they heard this saying, were scandalized? [n. 1303]

15:13 But he answered and said: every plant which my heavenly Father has not planted, will be rooted up. [n. 1306]

15:14 Leave them alone; they are blind and leaders of the blind. And if the blind lead the blind, both will fall into the pit. [n. 1308]

15:15 And Peter answering, said to him: explain this parable to us. [n. 1310]

15:16 But he said: are you also still without understanding? [n. 1312]

15:17 Do you not understand, that whatever enters the mouth, goes into the belly, and is cast out in private? [n. 1314]

15:18 But the things which proceed forth from the mouth, come forth from the heart, and those things defile a man. [n. 1317]

15:19 For from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. [n. 1317]

15:20 These are the things that defile a man. But to eat with unwashed hands does not defile a man. [n. 1317]

1282. Above, the Lord showed the power of his teaching under figures; now he shows its sufficiency.

And he shows it in two ways:

first, because it does not require the observance of the laws;

second, because it is given not only to the one nation of the Jews, but also to the gentiles, at and Jesus went from there and retired to the coasts of Tyre and Sidon (Matt 15:21).

Concerning the first, he does three things:

first, the circumstances of the accusation are touched upon;

second, the accusation;

third, the explanation.

The second is at why do your disciples transgress the tradition of the elders? The third is at for they do not wash their hands when they eat bread.

1283. Now, their malice is made worse by three things. First, by the time, because while he was working signs and miracles, these men were working signs of iniquity; hence they were slandering him. Above, you have hidden these things from the wise and prudent (Matt 11:25). It is also made worse by the place, because while the Jews were scattered throughout Israel, yet those who were in Jerusalem were wise, and yet were worse. In the land of the saints he has done wicked things, and he shall not see the glory of the Lord (Isa 26:10). It is also made worse by the condition of the persons, because the scribes, who were more learned, and the Pharisees, who were reputed to be holier, came from among the great. I will go therefore to the great men, and I will speak to them: for they have known the way of the Lord (Jer 5:5).

1284. Then the thing about which they were accusing them is set down: why do your disciples transgress the tradition of the elders? It had been commanded, you shall not add to the word that I speak to you, neither shall you take away from it (Deut 4:2). Hence when they added traditions, they acted against the law; not because it was unlawful to establish something, but because they commanded that it be observed just as the law of the Lord.

1285. For they do not wash their hands. Here is explained what their traditions are. Yet this is explained more in Mark, for it says there that when they had seen certain of his disciples with common hands, i.e., unwashed, eating bread, they reproached them (Mark 7:2).

And this can be literal, that they did not wash their hands. Why? Because they were so anxious for the word of God that they did not even have time to wash their hands. Hence out of concern for spiritual things, they did not wash themselves in the same way as the Jews, as it is written in Mark, that all the Jews would not eat unless they washed their hands frequently (Mark 7:4). So the disciples did not wash according to their ritual. Hence they understood carnally what is said: wash yourselves, and be clean (Isa 1:16). Hence they understood it literally, washing what was exterior, and not what was interior.

1286. But he answered and said to them. The Lord does two things, for he does not respond by excusing the disciples but by showing that those who would reproach them are unworthy. Above, you hypocrite, first cast the beam out of your own eye (Matt 7:5). It is agreed that to transgress God’s commandment is more grave than to transgress the traditions of men; and therefore, those who transgressed God’s commandments committed a greater offense.

Therefore,

first, he points out that they are transgressors of the law;

second, which commandment they transgress.

1287. He says then, why do you also transgress the commandment of God and do not observe it, for the sake of your tradition? For they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God (Rom 10:3). Their tongue, and their devices are against the Lord, to provoke the eyes of his majesty (Isa 3:8).

1288. Then when he says, for God said, he sets down what this commandment is, which is of course about honoring parents. And

first, he sets down the commandment;

second, the punishment,.

1289. Hence he says, for God said: ‘honor your father and mother’ (Exod 20:12). And one should note that honor is nothing but reverence shown in testimony to virtue. For he shows reverence who supplies whatever things are necessary: hence a man is not only bound to stand up, but also to supply what is needed. Those who fear the Lord, keep his commandments (Sir 2:21). And that such honor is due is clear, because Tobias lent money to Gabelus, which the Lord had commanded. Exodus immediately adds the punishment: that you may be longlived upon the land which the Lord your God will give you (Exod 20:12). Likewise Leviticus (Lev 20:9).

1290. He adds the punishment for transgressors: ‘he who will curse father or mother, let him die the death.’ And thus by blessing is understood not only that you bless with your mouth, but also that you yourself bestow the blessing; he who curses his father, and mother, his lamp will be put out in the midst of darkness (Prov 20:20).

But since he sets out the incentive on the side of punishment, why did not he set out the reward of obedience? Because men are more terrified by punishment than they would desire a reward; for even a brute is terrified by punishment. For it is known from this that if anyone slanders his father and mother, he is worthy of death; therefore, those who move others to slander them are worthy of death, which is why they are not fit to make accusations. Therefore you are not worthy to accuse them.

1291. But you say; here he touches on how they transgress. And

first, he points this out;

second, he sets out an authority.

And concerning

the first, he points out their own rite;

second, what followed.

1292. But you say: whoever will say to father or mother. This is read in many ways. In one way, as a construction of the perfect, and then it is this way: whoever, i.e., anyone you please, will say, i.e., will be able to say. In another way, as it is imperfect, in this way: whoever will say, supply, keeps the commandment, and is free from punishment.

What is this saying? It is explained in three ways. Rabanus said that a spiritual good should be preferred to a temporal one; for this reason, they said to those who had poor parents that they should say to them: father, let it not displease you if I do not give you the necessary things, because the service which I offer profits you spiritually. But this was not true, according to the Most High approves not the gifts of the wicked (Sir 34:23). And, he who steals any thing from his father, or from his mother: and says, this is no sin, is the partner of a murderer (Prov 28:24). Therefore, if someone has a father, or a mother, and they cannot live without him, he who says to him, go across the sea and enter religion, falls under this judgment.

There is another explanation. Jerome reads it interrogatively, i.e., will it profit you? It says in Leviticus that a foreigner could not take for himself what had been consecrated to the Lord; therefore, they advised children who had poor fathers that they should offer to God (Lev 22:2). And if the fathers wished to be supported by them, they would say to them: if you take something from what I should offer to God, will it profit you? No, but rather it will be unto your condemnation.

Augustine explains it in this way. The Jews said that children, while they were under the father’s guardianship, were bound to him. Hence when children were small, fathers offered on behalf of the children, and that was profitable for them. But when they are of free judgment, then another’s devotion is no use. Hence they said that anyone who can arrive at this state and say to their father, whatever gift proceeds from me, will profit you, was not bound to the father.

1293. But two unfitting things follow from this teaching: one against one’s neighbor, another against the Lord. Against one’s neighbor, because he who speaks in this way and who instructs others in this way does not honor his father. Hence, inventors of evil things, disobedient to parents (Rom 1:30). And there follows, they who do such things are worthy of death (Rom 1:32). Likewise, against God; hence he says, you have made void the commandment of God, as though to say, not only have you acted against your neighbor, but you have even made God’s commandment useless for the sake of your tradition.

1294. Hypocrites. Those were called hypocrites in the proper sense who went into the theater and, having one person, imitated another with a mask. Therefore, these men are hypocrites who pretend exteriorly something other than what they have interiorly; hence interiorly they aimed at gain, but exteriorly they moved men to offer to God. Dissemblers and crafty men prove the wrath of God, neither will they cry when they are bound (Job 36:13).

Well has Isaiah prophesied of you. It is in Isaiah that this is written (Isa 39:13).

First, he sets down their duplicity;

second, the uselessness of their service, at ‘and in vain do they worship me.’

1295. He says then, ‘this people honors me with their lips: but their heart is far from me.’ And this is literal, because they honored with lips, but were far away from God in heart, because they did not receive Christ, who came in the name of God. Or in this way: ‘this people honors me with their lips’, for what they say, that a man should offer to God, seems to honor God, ‘but their heart is far from me’, because they were not aiming at the honor of God, but at greed. Hence to the extent that greed is greater, to that extent charity is less. This is written in Jeremiah, you are near in their mouth, and far from their reins (Jer 12:2).

1296. But is this fiction of any use to them? No, because it does not please the Lord; hence there follows, ‘and in vain do they worship me.’

But what is this saying? Fasting is a human teaching, and the canons are human traditions; do those who teach these things worship God without cause? This should be understood to be the case as regards those who teach these things to the prejudice of God’s commandments. I will not level God with man (Job 32:21). We ought to obey God, rather than men (Acts 5:29). Why? Because God cannot be deceived. Offer sacrifice no more in vain (Isa 1:13). And from this we have it that a man should make himself more aware of the transgression of a commandment than of the transgression of an ecclesiastical constitution.

1297. And having called the multitudes to himself, he said to them. Above, the Lord showed that the Pharisees, who were slandering, were unworthy to reproach the disciples because they were more bound up in sins than the disciples; but now, leaving them aside, he instructs others, that what was said above might be fulfilled, you have hidden these things from the wise and prudent, and have revealed them to the little ones (Matt 11:25). And

first, he instructs the crowds;

second, the disciples, at then his disciples came.

And concerning the first, he does two things:

first, he prepares them for listening;

second, he gives his teaching.

The second is at it is not what goes into the mouth that defiles a man.

1298. One should notice that to hear someone else, attention is required, which calls a man back to interior things, and gathers him together into himself. And he does this, when it says, and having called the multitudes, because we must be gathered together to him; come to him and be enlightened (Ps 33:6). The second thing necessary is diligence in hearing, so he says, hear; a wise man will hear and will be wiser (Prov 1:5). Also, understanding is required, hence he says, and understand; understand, you senseless among the people: and, you fools, be wise at last (Ps 93:8).

1299. Next, he sets out the highest teaching, which is the perfection of the moral life. Hence, notice that a thing can be changed from the outside, as water is heated by fire, or a thing can be changed from the inside, as a man is changed by sin. For however much he is moved exteriorly, it is not a sin unless a man consents interiorly; out of the inner parts will a tempest come (Job 37:9).

Hence first, he shows that a man is not made unclean by exterior things; second, that he is made unclean by interior things.

1300. He says then, it is not what goes into the mouth that defiles a man.

Against this is objected what is said by the old law; for it is written in Leviticus that many foods are forbidden, hence men became unclean through them (Lev 11).

Augustine responds, speaking against Faustus, that something is called unclean in two ways. In one way, according to its own nature: and in this way nothing is unclean, according to for every creature of God is good, and nothing to be rejected that is received with thanksgiving (1 Tim 4:4). Likewise, something can be unclean according to its signification. And in this way, something can be a sign of uncleanness and of cleanness; just as, if we take a pig and a lamb in their own natures, both are good, yet by its signification the pig signifies uncleanness, and the lamb cleanness. For this reason, as regards signification one is clean, the other unclean. And because before Christ’s coming was the time in which they lived under figures, since the truth was not yet clear, therefore those observances were to be kept, and fell under commandment. But since the truth was manifested in Christ’s coming, the figures ceased.

1301. But again another question remains, because it is written that the apostles commanded that the converts abstain from suffocated animals and from blood (Acts 15:20). Therefore it seems that, with the truth remaining, these observances should be held.

The ancients said that this was to be understood literally, because it was still necessary to abstain from these things, since they were unclean. But this amounts to nothing, because it contradicts the authority of the Apostle: all things are clean to the clean (Titus 1:15). Some said that this was to be understood partly literally, partly morally: for what is said about fornication, that they forbade literally; but what is said about blood should be understood to mean that harmless blood should not be poured out; while what is said about a suffocated animal was to be understood to mean that no one should bring slander on others.

But it should not be understood this way, however true the explanation is. The question discussed was whether the gentile converts were bound to those things which the apostles forbade. Therefore, one must understand it according as was customary with the Jews.

Therefore, one should say otherwise, that the apostles considered something, and forbade it, either because it was unlawful in itself or because it was an occasion of scandal. Hence they forbade fornication as unlawful; but they forbade blood lest they give scandal to others, that is, to remove scandal. And this harmonizes with the words of the Apostle: but take heed lest perhaps this your liberty become a stumblingblock to the weak (1 Cor 8:9).

Likewise, if it is objected: suppose that someone eats meat in Lent; would he not be defiled? One should say that he would be defiled not by the food, but by the violation of a commandment; for the kingdom of God is not meat and drink (Rom 14:17).

1302. But what comes out of the mouth, this defiles a man. Here he seems to touch only on the sins which proceed from the mouth, and these defile a man; out of your own mouth I judge you, you wicked servant (Luke 19:22). And above, for with what judgment you judge, you will be judged (Matt 7:2).

But one should say that the proper function of the mouth is to speak. Now there are two ways of speaking: exteriorly, with a bodily mouth, and interiorly with the mouth of the mind, about which the Psalm says, the fool has said in his heart: there is no God (Ps 13:1). So in this way, one can understand by ‘mouth’ the mouth of the heart, namely the mind of a man, and thus every sin is from the mouth; because there is never sin except from the mind’s intention. So in this way what comes out of the mouth, namely the heart, this defiles a man, because it is a sin to the degree it is voluntary, because if it is not voluntary, it is not a sin.

1303. Then his disciples came. Here he gives instruction about avoiding scandal, and about the principal question, at and Peter answering.

Concerning the first, two things:

first, the disciples’ question is set down;

second, Christ’s response.

1304. Here one should understand that the Pharisees and the disciples heard this saying, in which they understood that he overturned all their traditions, but they did not hear the Lord’s precepts; so they said nothing, abhorring him, but were disturbed. For this reason, the disciples said, do you know that the Pharisees, when they heard this word, were scandalized?

1305. This word ‘scandal’ is found frequently in the Scriptures; hence one should see what it signifies.

In Greek, a scandal is the same thing as a stumbling block, like a rock on the road; hence it is called a stumbling block where there is an occasion of ruin. But sometimes a person scandalizes actively, and sometimes passively. It is called active scandal when it is something done, which is not only bad in itself, but also a stumbling block to others. Therefore a ‘scandal’ names a saying or deed less right which presents the occasion of ruin. And this definition does not say ‘thought,’ because a scandal has to be evident. Likewise, it does not say ‘bad,’ but less right, because it must have the appearance of evil; from all appearance of evil refrain yourselves (1 Thess 5:22). There is also passive scandal, as when someone speaks a good word, or prays, and another is scandalized, but he himself seized the occasion. Hence his disciples said that the Pharisees took scandal from it, and this was foretold by Isaiah: and he will be a sanctification to you. But for a stone of stumbling, and for a rock of offense to the two houses of Israel (Isa 8:14).

1306. But he answered and said. Here the Lord’s response is set down, and he shows that their scandal should be despised:

first, because it is unconnected with God;

second, because it is harmful to men, at leave them alone; they are blind and leaders of the blind.

1307. It says then, but he answered and said: every plant which my heavenly Father has not planted, will be rooted up. From these words, those who posited two natures wished to confirm their error, because they said that a bad nature was created by a bad god, and a good nature by a good god. Hence they say: if someone is of the bad creation, even if he seems to do good things he cannot persevere. But this is not so; for, as Jerome says, the contrary is written in Jeremiah, yet I planted you a chosen vineyard, all true seed: how then are you turned unto me into that which is good for nothing, O strange vineyard? (Jer 2:21). So this is clear, that it is not from God. So it was changed in this way by the plant itself, not by nature; but something is understood as coming over it, and this is corrupted will. Hence the nature always remains, but the corrupted will is rooted up.

Hence this plant can be understood as the tradition of men, which is to be rooted up if it is against God; but the tradition which is from God will never be rooted up. Hence, every plant, i.e., tradition, which is not from God, my Father, will be rooted up. And this is said in Acts by Gamaliel, who said, but if it is of God, you cannot overthrow it (Acts 5:39).

This is also clear in all things. You will see some who do good works founded in charity, being rooted and founded in charity (Eph 3:17): and these cannot be rooted up. But others, who do not have a good foundation, as those who give alms on account of vanity, are rooted up; hence, every work that is corruptible will fail in the end: and the worker thereof will go with it (Sir 14:20). Hence it should be understood in this way: the slip of an adulterer will not take deep root, nor any fast foundation (Wis 4:3).

Against this it is written, where Paul says, I have planted, Apollo watered (1 Cor 3:6). Therefore Paul will be rooted up. I say that Paul did not plant as the principal agent, but as a minister.

1308. There follows leave them alone; they are blind. Here he shows that their scandal is to be despised, because it is harmful to men. And first, he teaches that it is to be despised; second, about their presumption; third, about the harm.

Concerning the first: you say that they are scandalized in this way; leave them alone, and do not care.

But should not one care about scandal? Did not the Lord send Peter to the sea, that he might pay the tribute, to avoid scandal?

One should say that scandal sometimes arises from the truth; hence, that scandal should be avoided which can be avoided without prejudice to the truth, to life, to doctrine, or to justice. Hence the judge should not give up judging if someone is scandalized by it. But nevertheless one must distinguish, because some are scandalized out of weakness, and some out of certain malice. The scandal of little ones should be avoided, the truth being preserved; and yet a man can put something off, or mitigate it. But not if it is out of malice: and these Pharisees are scandalized in this way. Hence if they were not scandalized out of malice, the Lord would not have said, leave them alone, but rather, instruct them. It is written: a man who is a heretic, after the first and second admonition, avoid (Titus 3:10); we would have cured Babylon, but she is not healed (Jer 51:9).

1309. And why they are blind? The spiritually blind are those who are ignorant; his watchmen are all blind (Isa 56:10). And because they are so out of certain malice, they are not only blind, but also leaders of the blind, and teachers, for if I have been ignorant, my ignorance will be with me (Job 19:4). The fact that they are leaders of the blind is good; but that they are blind, this is an evil. And if the blind lead the blind, both will fall into the pit. Hide them in the dust together (Job 40:8), namely as regards the body.

1310. And Peter answering, said to him. He gives instruction here about the principal question.

Here he does three things, for

first, Peter’s question is set down;

second, a rebuke;

third, the teaching.

The second is at but he said: are you also still without understanding? The third, at do you not understand.

1311. And Peter answering, said to him: expound this parable. Peter was accustomed to hear parables from him; therefore he believed that he would speak in a parable; or because Peter was brought up in legal observances, as he said in Acts, far be it from me; for I never did eat anything that is common and unclean (Acts 10:14). For this reason, he believed that he did not speak literally, but in a parable. He will understand a parable, and the interpretation, the words of the wise, and their mysterious sayings (Prov 1:6).

1312. But he said: are you also still without understanding? For the Lord responded to all the disciples in Peter, who spoke for all. Here he reproaches him. But why? One reason, which Jerome sets out, is that what was spoken plainly he thought to be spoken in a parable. For just as he who discloses hidden things should be reproached, so, conversely, he who hides manifest things should be reproached; do not become like the horse and the mule, who have no understanding (Ps 31:9). Another reason is Chrysostom’s, that he seemed to be zealous for the Jews, since he was brought up in the teachings of the law; so he seemed to be saddened by this.

1313. Next, he explains. And

first, he explains what he had said, namely it is not what goes into the mouth that defiles a man;

second, according to what he had said, namely but what comes out of the mouth, this defiles a man;

third, he draws the intended conclusion.

1314. He says then, do you not understand, that whatever enters into the mouth, goes into the belly, and is cast out in private? And why does the Lord speak this way? Chrysostom says that he speaks to them as to those familiar with the observances of the law. Now, it was the law’s intention that when food was in the mouth undigested, it was unclean; but when it was digested, it was clean. Hence it always says in the law, he . . . will be unclean until evening. Therefore, let us suppose that these observances should be kept: they still do not render a man unclean, except for a time. Hence what passes on cannot make them unclean. Or in another way. Nothing can make the soul unclean which does not touch it. But food does not touch the soul; and this is the sign: that it goes into the belly, and is cast out in private.

1315. But, as Jerome says, some object against this, saying that the Lord was ignorant of natural science, because the whole of the food is not cast out.

Hence certain men, wishing to understand it in this way, that the whole is cast out, would have it that nothing is changed into human nature, but what is received from Adam is simply multiplied, and this will rise at the last day. Hence what is from food, according to them, will not rise. Hence also craftsmen put lead with gold, that the lead may be consumed, and the gold preserved. In this way, foods provide resistance, lest the natural heat consume that which is from the power of nature.

But this seems impossible, because nothing can become greater except through rarefaction, because to be rarefied is nothing else than to take on a greater quantity. Also, man has the sensitive and nutritive powers in common with the animals, and the vegetative power in common with plants. But it is in this way that these grow and are nourished by nourishment.

1316. So why does he say that it is cast out in private?

Jerome says that it is not understood only as unclean excess, but rather however it comes about, whether through excrement, or in some other way. And this is also in accord with the Philosopher, because although it remains according to species, yet according to matter it flows on, just as a fire remains in species, but the matter is consumed.

It can also be said this way: whatever enters into the mouth, goes into the belly, something of it: hence sometimes in the Scriptures, the whole is taken for the part.

1317. But the things which proceed forth from the mouth: it was already said that by the mouth is understood the mind. Come forth from the heart, and those things defile a man, because the sins of the heart are thoughts and affections; take away the evil of your devices from my eyes (Isa 1:16). He also sets down the sins which are against the commandments of the second tablet: murders, adulteries, fornications, thefts. Likewise, the sins of the mouth against neighbor: false testimonies. Blasphemies, against the commandments of the first tablet. Hence, these are the things that defile a man, because these come forth from the mind.

1318. But to eat with unwashed hands does not defile a man. Here he concludes, and sets out this conclusion, to respond to the principal intention. Also, since the disciples did not understand, he concludes that he spoke only against tradition.

Faith of the Canaanite woman

15:21 And Jesus went away from there and retired to the coasts of Tyre and Sidon. [n. 1320]

15:22 And behold, a woman of Canaan who was from those coasts, came and cried out, saying to him: have mercy on me O Lord, Son of David; my daughter is grievously troubled by a devil. [n. 1321]

15:23 He answered her not a word. And his disciples came and petitioned him saying: send her away, for she cries after us. [n. 1323]

15:24 He however, answering, said: I was not sent except to the lost sheep of the house of Israel. [n. 1326]

15:25 But she came and adored him, saying: Lord, help me. [n. 1328]

15:26 Answering, he said: it is not good to take the bread of the children, and give it to the dogs. [n. 1329]

15:27 But she said: yes Lord; but the whelps also eat the crumbs that fall from the table of their masters. [n. 1330]

15:28 Then Jesus answering, said to her: O woman, great is your faith; let be it done for you as you will. And her daughter was cured from that hour. [n. 1331]

1319. Above, the sufficiency of his teaching was shown, because it does not require the observance of the law; here he shows that it is not limited to one people, but also suffices for the salvation of the gentiles.

And three effects on the gentiles are pointed out:

first, in liberation from the power of demons;

second, from the weakness of sins;

third, in spiritual refreshment.

The second is at and when Jesus had gone away from there, he came near the Sea of Galilee (Matt 15:29); the third, at and Jesus called together his disciples, and said (Matt 15:32).

So liberation from the power of demons is shown, for he freed the woman possessed by the devil.

First, the place is described;

second, the woman’s insistence;

third, the response.

The second is at and behold, a woman of Canaan. The third, at then Jesus answering, said to her.

1320. It says then, and Jesus went away from there, and retired to the coasts of Tyre and Sidon. Tyre and Sidon are two cities of the gentiles. Since he was driven away by the Jews, he turned to the gentiles, in accord with, to you it behoved us first to speak the word of God: but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the gentiles (Acts 13:46). And first, the Lord shows that the conversion of those who observe the law is preeminent; second, the going over to the gentiles, which was signified, where it says that when Peter was with Cornelius, he saw a linen cloth (Acts 10:15). And it was said to him, that which God has cleansed, do not call common.

1321. And behold, a woman. Here the woman’s insistence is set down, concerning whose petition three things are signified:

first, piety;

second, faith;

third, humility; and these things are necessary for obtaining what one seeks.

The second is at but she came and adored him; the third, at but she said: yes, Lord.

First, the interruption is set down;

second, the disciples’ help, at and his disciples came and petitioned him.

Concerning the first,

first, the woman’s piety is set down;

second, Christ’s silence, at who answered her not a word.

1322. It says then, and behold, a woman of Canaan.

We can notice six things. First, the conversion of the one asking; before prayer prepare your soul: and do not be as a man who tempts God (Sir 18:23). For a man prepares his soul when he cleanses himself of vices; and when you multiply prayer, I will not hear: for your hands are full of blood (Isa 1:15). And this is indicated by the name Canaan, which is the same as ‘changed’; this is the change of the right hand of the Most High (Ps 76:11). Likewise, he who is converted should not only avoid sin, but even the occasion of sin; flee from sins as from the face of a serpent (Sir 21:2). Second, one should notice her devotion, for she was crying out. A great cry indicates emotion; in my trouble I cried to the Lord (Ps 119:1). Third, piety is noted, because she considered another’s misery as her own; hence she says, have mercy on me. And this is great compassion; I have wept for him who was afflicted, and my soul had compassion on the poor (Job 30:25). Also, humility is touched upon, because she begged out of confidence in the mercy of God; who keep the covenant, and mercy to those who love you, and keep your commandments (Dan 9:4). Fourth, faith is touched upon, which is necessary for a petition; but let him ask in faith, nothing wavering (Jas 1:6). Also, she confesses the divine nature in him, in that she calls him Lord; know that the Lord is God (Ps 99:3). Also, the human nature, Son of David, he who is of the seed of David; who was made to him of the seed of David, according to the flesh (Rom 1:3). Also, an explanation of the particular necessity: my daughter is grievously, i.e., gravely, troubled by a devil. And this can be a type of the whole Church of the gentiles, or of anyone on account of a conscience which is troubled by an unclean spirit, when he acts contrary to conscience. And those who were troubled with unclean spirits, were cured (Luke 6:18). And she says, grievously, in which she magnifies the sin; I have sinned, O Lord, I have sinned, and I know my iniquity . . . do not destroy me with my iniquities! (cf. 2 Sam 24:10).

1323. Next, Christ’s silence is set down: he answered her not a word. But this seems astonishing, that the fount of goodness remained silent.

And three reasons are given. First, lest he seem to go against what he had said above: do not go into the way of the gentiles (Matt 10:5). For this reason, he did not want to hear her promptly; yet nonetheless because she insisted greatly, he accepted what she asked. Therefore, one is given to understand that what is beyond the law is obtained through insistence in prayer: for it was in the law that only the Jews would be saved; but this woman, by her insistence, obtained something which was beyond the law.

The second reason is so that her devotion would increase. How long, O Lord, will I cry, and you will not hear? Will I cry out to you suffering violence, and you will not save? Why have you shown me iniquity and grievance, to see rapine and injustice before me? (Hab 1:2–3).

The third reason, to give an occasion to the disciples to intercede for her, because however good someone is, he still needs the prayers of others.

1324. There follows immediately the disciples’ intercession. And

first, their petition is set down;

second, Christ’s response.

1325. It says then, and his disciples came and petitioned him. And why did they come? One reason is that they did not know why he delayed so much; second, they were moved by pity; also, they could not bear the woman’s relentlessness. Yet if he shall continue knocking, I say to you, although he will not rise and give him, because he is his friend; yet, because of his importunity, he will rise, and give him as many as he needs (Luke 11:8). The disciples do not say, heal her, but send her away; i.e., say to her, I will do nothing for you. And this is a manner of speaking, for when we intend one thing, the contrary is said.

But it is objected that Mark says that she came into the house, and begged there (Mark 8:25). Why is it then that it says here, for she cries after us? Augustine says that without doubt it first happened in the house, and there she said, have mercy on me, and then Jesus withdrew, and she followed him.

1326. Then there follows Christ’s response: he, however, answering, said. It seemed enough that the woman showed piety, but this seemed natural, so the Lord required a profession of faith. For this reason, he went away from her, and said, I was not sent except to the lost sheep of the house of Israel. He was the Hebrews’ own, hence they said, we are his people and the sheep of his pasture (Ps 99:3). And those sheep had perished, because they were led away by different observances; hence above, and seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd (Matt 9:36). I have gone astray like a sheep that is lost (Ps 118:176).

1327. But why does he say, I was not sent except to the lost sheep of the house of Israel? Is it not written in Isaiah, behold, I have given you to be the light of the gentiles, that you may be my salvation even to the farthest part of the earth? (Isa 49:6). Therefore, he was not only sent to the Jews, but also to the gentiles.

One should say that he was sent to all, so that he might gather all into one; but he was sent first to the Jews, so that he might carry the Jews over to the gentiles. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers (Rom 15:8).

1328. But she came and adored him; hence she thrusts herself in. And first, this woman’s profession is set down; second, the response.

The profession is set down, for she acknowledged God, since she adored him. For although she had the apostles pushing her away, yet she thrust herself in, and adored. By this, she acknowledged God; you shall fear the Lord your God, and shall serve him only (Deut. 6:13); let all the earth adore you (Ps 65:4). Lord, help me. She does not say, pray for me, but help me, because you can; my help is from the Lord, who made heaven and earth (Ps 120:2).

1329. Answering, he said: it is not good to take the bread of the children, and give it to the dogs. Since enough was established concerning faith, this is added to test her humility, showing the excellence of the Jews over the gentiles. For humility is tested when what reproaches one’s race is suffered, hence he says, it is not good to take the bread of children. The Jews are called children, hence, I have brought up children, and exalted them: but they have despised me (Isa 1:2). For they were instructed in the commandments of God (John 10:34). The bread is teaching; with the bread of life and understanding, she shall feed him (Sir 15:3). Therefore, this bread should be given to the faithful, namely to the Jews. Therefore, it is not good to take the bread of the children, i.e., the Jews, who were already children for a long time, and give it to the dogs, namely to the gentiles, because just as a dog is an unclean animal, so the gentiles. Hence above, do not give that which is holy to dogs (Matt 7:6). For they had not yet completely rejected him, but, as Jerome says, it is fitting that the Jews be called dogs, according to the Psalm, many dogs have encompassed me (Ps 21:17). And, now we . . . are the children (Gal 4:28).

1330. But she said: yes, Lord. Here the woman’s marvelous humility and wisdom are touched upon. He seemed to cast an insult on her race, but it belongs to humility that she concedes the insult spoken. Hence she says, yes, Lord.

Likewise a greater humility is shown, because the Lord had said dogs, but this woman said, whelps; hence she says, but the whelps also eat of the crumbs. Also, the Lord had called the Jews children, but this woman calls them masters: hence she says, that fall from the table of their masters. And in this way, humbly, she knew how to compel the Lord; as though to say, I do not ask, Lord, that you bestow on us as many benefits as on the Jews, but give to us from the crumbs; the prayer of him who humbles himself, will pierce the clouds (Sir 35:21). And, he has had regard to the prayer of the humble (Ps 101:18).

1331. For this reason, the Lord responded: then Jesus answering, said to her. And he does three things. First, his commendation is set down; second, the response; third, the effect.

While she humiliates herself, he says, great is your faith. Great, because she believes great things. Also, because of uprightness; let him ask in faith, nothing wavering (Jas 1:6). Hence, if you have faith as a grain of mustard seed, you would say to this mountain: remove from here, and it would be removed (Matt 17:20).

So there follows the response: let it be done for you as you will; he will do the will of those who fear him (Ps 144:19).

There follows the effect: and her daughter was cured from that hour. Hence in the beginning, he said, let there be light. And light was made (Gen 1:3); so also here, let it be done to you. For that word was an eternal word; his word is full of power (Eccl 8:4).

Second miraculous multiplication

15:29 And when Jesus had gone away from there, he came near the Sea of Galilee. And going up into a mountain, he sat there. [n. 1333]

15:30 And there came to him great multitudes, having with them the dumb, the blind, the lame, the feeble, and many others, and they laid them down at his feet, and he healed them, [n. 1334]

15:31 so that the multitudes marvelled seeing the dumb speak, the lame walk, and the blind see, and they glorified the God of Israel. [n. 1337]

15:32 And Jesus called together his disciples, and said: I have compassion on the multitudes, because they have been with me now three days, and have nothing to eat, and I will not send them away fasting, lest they faint on the way. [n. 1338]

15:33 And the disciples say to him: where are we to find so many loaves in the desert in order to fill so great a multitude? [n. 1344]

15:34 And Jesus said to them: how many loaves do you have? But they said: seven, and a few little fish. [n. 1345]

15:35 And he commanded the multitude to sit down upon the ground. [n. 1346]

15:36 And taking the seven loaves and the fish, and giving thanks, he broke, and gave to his disciples, and the disciples gave them to the people. [n. 1347]

15:37 And they all ate, and were filled. And they collected seven baskets full of what remained of the fragments. [n. 1348]

15:38 And those who ate were four thousand men, beside children and women. [n. 1350]

15:39 And having dismissed the multitude, he went up into a boat, and came into the coasts of Magedan. [n. 1353]

1332. Above, the evangelical teaching was confirmed by the liberation of the gentiles from demons’ power through the power of Christ; now he confirms it by liberation from spiritual weaknesses, by the fact that he healed many people.

And he does three things:

first, the place is set down;

second, the presentation;

third, the liberation.

The second is at and there came to him great multitudes; the third, at and he healed them.

1333. First, the place is described in general, since when Jesus had gone away from there, namely from the region of the gentiles, he came near the sea which was in Judea, which is sometimes called Gennesaret, sometimes the Sea of Galilee. The fact that he returned to the Jews signifies that a remnant of Israel will be saved; even so then at this present time also, there is a remnant saved according to the election of grace (Rom 11:5).

Then the place is described in particular, saying, and going up into a mountain, he sat there. The mountain signifies loftiness of word; your justice is as the mountains of God (Ps 35:7). But Jesus did not stand, but sat, because unless he had come down, we would not have known him, following Lord, bow down your heavens and descend (Ps 143:5). Also, the mountain signifies the loftiness of glory, as is had from save yourself in the mountain, lest you be also consumed (Gen 19:17), to signify that true rest is found in that place, not here. For we have not here a lasting city, but we seek one that is to come (Heb 13:14), i.e., we await the one to come.

1334. There follows the presentation: and there came to him great multitudes. And it is set down first, as regards the greatness of the crowds; second, as regards the presentation of the sick; third, as regards the manner of the presentation.

Concerning the first, and there came to him great multitudes; all the nations you have made shall come and adore before you, O Lord (Ps 85:9).

1335. And they had not come empty handed, for having with them the dumb, the blind, the lame. And in this is signified that those who are converted to the Lord should offer others to the Lord; and this is what it says, having with them the dumb, the blind, the lame, the feeble.

‘Feeble’ signifies a defect in power in Latin, but in Greek it means one who has a feeble hand: for as ‘lame’ means one who is wounded in the feet, so ‘feeble’ means one who has a withered hand.

These signify the various kinds of spiritual illnesses. The mute signify those who cannot praise God, about whom Isaiah says, dumb dogs not able to bark (Isa 56:10). The lame mean those who never walk firmly toward the good, but are suddenly converted toward evil; how long do you halt between two sides? If the Lord is God, follow him (1 Kgs 18:21). The blind signify unbelievers, who are deprived of the light of faith; we looked for light, and behold darkness (Isa 59:9). The feeble, those who have a withered hand, signify those who have a feeble heart; my strength is dried up like a potsherd (Ps 21:16).

And many others. They showed great faith by this, for they brought not only themselves, but others.

1336. They show their devotion by their manner of presentation: for sometimes they ask that he lay his hands on them, as above (Matt 9), and sometimes that he might touch the edge of his garment to them, as above in the same place (Matt 9; 14). But now it was enough to place them at his feet. And by this, mystically, we are given to understand that we should not subject to ourselves the sinners whom we convert, in accord with what is said, let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor 4:1).

1337. There follows concerning the healing. And first, the healing is set down; second, the wonderment; third, the effect.

It says then, and he healed them; he sent his word, and healed them: and delivered them from their destructions (Ps 106:20). And in another place, who forgives all your iniquities: who heals all your diseases (Ps 102:3). And there follows the admiration: so that the multitudes marvelled seeing the dumb speak. Here the effect is set down. This was predicted: then will the eyes of the blind be opened, and the ears of the deaf will be unstopped (Isa 35:5); and, wonderful are your works (Ps 138:14).

But it is asked: why is no mention made of the feeble? Because there was no opposite act to which it could correspond.

But consider that some blasphemed when they saw miracles, as is said above (Matt 14), but these praised God greatly; hence, and they glorified the God of Israel.

1338. And Jesus called together his disciples. Here Christ’s teaching is shown to be praiseworthy by the refreshment of the good. And

first, the motive is set down;

second, the matter;

third, the distribution;

fourth, the refreshment.

The second is at and the disciples say to him; the third, at and he commanded the multitude to sit down upon the ground; the fourth, at and they all ate, and were filled.

1339. One should notice that this motive is set down after the foregoing things, because the sick cannot eat, since their soul abhorred all manner of meat (Ps 106:18). Therefore it was necessary that before they should eat, they be healed: so it is also in spiritual matters. Augustine: to the sick palate, bread is punishment, which to the healthy is delightful. And for this reason, the Lord feeds after the healing.

And one should note that he first calls the disciples together in order to make them attentive, so that they would remember the miracle. Likewise, that he might give them an example, that however great a man may be, he should associate himself with the lesser; the greater you are, the more humble yourself in all things (Sir 3:20).

1340. Hence, and Jesus called together his disciples, and said: I have compassion on the multitudes. This was the motive, by which he shows his humanity coming together with his divinity. Compassion is a suffering, because misericors is ‘having a suffering heart,’ which considers another’s misery its own. But compassion belongs most of all to God; the Lord is compassionate and merciful: longsuffering and plenteous in mercy (Ps 102:8). And what is reckoned as one’s own, ought to be repelled as one’s own. Hence the Lord, insofar as he repels suffering, is said to be merciful.

But a threefold motive for compassion is set down:

first, their perseverance is set down;

second, their poverty;

third, the imminent danger.

1341. First, perseverance is set down, when it says, because they have been with me now three days. From this you can know that they who persevere with Christ are refreshed with his own bread, for but he who will persevere to the end, he will be saved (Matt 24:13).

By the three days, you can understand the confession of the holy Trinity; hence below, going therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19). Or the threefold act, namely of heart, of mouth, and of deed. Also, the threefold time of the age, namely the time of the natural law, the time of the Mosaic law, and the time of the law of grace and glory in the end. I will be satisfied when your glory appears (Ps 16:15). Or by the three days, the three days of Christ’s death. Hence those endure with Christ for three days who conform themselves to Christ’s death. He will revive us after three days, and on the third day he will raise us up (Hos 6:3). Hence we await justification through Christ’s death. Always bearing about in our body the mortification of Jesus (Gal 6:17).

1342. The second thing touched upon is their poverty; hence he says, and have nothing to eat. But why did he wait for three days? Lest they be able to slander him because they were refreshed by food which they had carried with them.

According to a mystery, he has compassion on those who know their own misery; and know not, that you are wretched, and miserable, and poor, and blind, and naked (Rev 3:17).

1343. Third is the danger: and I will not send them away fasting, lest they faint in the way. For those faint on the road who are not refreshed with the word of God; not in bread alone does man live, but in every word that proceeds from the mouth of God (Deut 8:3). With the bread of life and understanding, she will feed him (Sir 15:3).

1344. And the disciples say to him. Here the matter is set down. And first, how he gave; second, how much matter was present.

Hence it says, and the disciples say to him: where are we to find so many loaves? Here the disciples’ slowness and forgetfulness is reproached, because above the Lord had satisfied five thousand out of five loaves. Hence they are reproached for slowness and forgetfulness.

According to a mystery, this signifies the grace and compassion of God, who reveals his mysteries to the unworthy, and through them administers the sacraments; Lord God: I do not know how to speak, for I am a child. To which the Lord said: say not: I am a child (Jer 1:6). I have more impediment and slowness of tongue (Exod 4:10). I am no healer, and in my house there is no bread, nor clothing: make me not ruler of the people (Isa 3:7).

1345. Then is set down how much matter was present; hence, and Jesus said to them: how many loaves do you have? And he did not ask as though he were ignorant, but to show a miracle. Hence he also caused the small fish in the other miracle above to be remembered. And it says that they had five loaves and two fishes (Matt 14:17), which signified the teachings of the law; and those loaves were barley loaves. Here there are seven, and they are not called barley loaves. These things signify the new law, shaped by the sevenfold grace of God. Likewise, in the previous miracle there were only two fish, but in this one many little fish. Has not God chosen the poor in this world, rich in faith? (Jas 2:5). And, the birds of the air, and the fishes of the sea, that pass through the paths of the sea (Ps 8:9), i.e., of this world.

1346. And he commanded the multitude to sit down upon the ground. Here the arrangement is set down. And first, he arranges; second, he takes the matter; third, he gives thanks, and breaks, and distributes.

It says then, he commanded. In the other refreshment, it says that he made them sit down on the grass (Matt 14:19). The grass signifies temporal things; hence, all flesh is grass, and all the glory thereof as the flower of the field (Isa 40:6). Hence in the old law there was a foundation upon temporal things; in the new, only upon the stability of glory; the earth stands for ever (Eccl 1:4). Or the grass signifies that we should sit above temporal things. Hence possession is not forbidden, but rather delight, or affection; love not the world, nor the things which are in the world (1 John 2:15).

1347. And taking the seven loaves, which signifies that whatever spiritual things are administered to others were first in Christ; hence, Jesus began to do and to teach (Acts 1:1). All spiritual things were in him. Hence, God does not give the Spirit by measure (John 3:34).

And giving thanks, he broke, and gave to his disciples: hence he gave us an example, that we might give thanks; in all things give thanks (1 Thess 5:18). Then because not all things are for all men (1 Cor 16). Also, now there are diversities of graces (1 Cor 12:4).

Next, there follows the ordered distribution: and gave to his disciples, and the disciples gave them to the people. First to the disciples, who were mediators; I was the mediator and stood between the Lord and you at that time, to show you his words (Deut 5:5). And, let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor 4:5).

1348. Next the plenitude of the refreshment is set down, from the abundance of leftovers, and from the number of those eating. And they all ate, and were filled. Someone might say that many could take from a little bread, so that each one took only a little; but it was not so, but rather they were filled. Hence they ate until they were filled; so they did eat, and were filled exceedingly (Ps 77:29). Also, there were many leftovers, because they took up seven baskets.

1349. But why did more leftovers remain when there were fewer loaves, namely when he satisfied the five thousand with five loaves?

It can be said that seven baskets is as much or more than twelve hand-baskets. Chrysostom says that he worked different miracles, and in different ways, so that the disciples would remember better. In the first miracle there were as many left-overs as there were apostles. But here it was according to the number of loaves, which signifies that spiritual men should be refreshed by the sevenfold grace of God; but the sensual man perceives not these things that are of the Spirit of God (1 Cor 2:14).

1350. There follows the number of those who ate: and those who ate were four thousand men. Above, there were five thousand, because they were free from the five senses, or on account of the five books of Moses (Matt 14); but here four, on account of the four cardinal virtues, or on account of the four evangelists.

Beside children and women. But why are they not included? Because the imperfect and the weak are excluded from the true teaching; until we all meet into the unity of faith, and of the knowledge of the Son of God (Eph 4:13).

Christ Professed as God

Denial of a sign to the Pharisees

16:1 And there came to him the Pharisees and Sadducees to tempt him, and they asked him to show them a sign from heaven. [n. 1354]

16:2 But he answered and said to them: when it is evening, you say: it will be fair weather, for the sky is red. [n. 1356]

16:3 And in the morning: today there will be a storm, for the sky is red and lowering. You know then how to discern the face of the sky; can you not know the signs of the times? [n. 1356]

16:4 A wicked and adulterous generation seeks after a sign, and a sign will not be given to it, except the sign of Jonah the prophet. And he left them, and went away. [n. 1360]

16:5 And when his disciples had crossed over the water, they had forgotten to take bread. [n. 1363]

16:6 He said to them: take heed and beware of the leaven of the Pharisees and Sadducees. [n. 1364]

16:7 But they thought within themselves, saying: because we have taken no bread. [n. 1365]

16:8 And Jesus knowing it, said: why do you think within yourselves, O you of little faith, that you have no bread? [n. 1366]

16:9 Do you not yet understand, do you neither remember the five loaves among five thousand men, and how many baskets you took up? [n. 1366]

16:10 Nor the seven loaves among four thousand men, and how many baskets you took up? [n. 1366]

16:11 Why do you not understand that it was not concerning bread that I said to you: beware of the leaven of the Pharisees and Sadducees? [n. 1366]

16:12 Then they understood that he said not that they should beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees. [n. 1367]

1351. Above, the Lord showed the sufficiency of the evangelical teaching, because it does not need the legal observances, and also because it is necessary for not only one people; here he shows its purity and excellence.

First, he shows that it should be kept pure from every tradition;

second, that it flies across all human opinions by the loftiness of faith, at and Jesus came into the regions of Cesarea Philippi (Matt 16:13).

Concerning the first,

first, the slanderous temptation is described;

second, he refutes it;

third, he teaches that it should be avoided.

The second is at but he answered and said to them; the third, at and when his disciples had crossed over the water.

Concerning the first,

first, he recalls the place;

second, the tempters’ question is set down.

1352. One should notice that just as above, when he sent the crowds away after he had fed them from the five loaves, so also here.

In this first an example is given to preachers, that they not thrust themselves in, but turn back; concerning a wild ass: who has sent out the wild ass free, and who has loosed his bonds? (Job 39:5).

1353. He went up into a boat (Matt 15:39), lest the crowd should follow him. Hence an impediment is set up, which is why they could not follow him. Hence, he went up into a boat, i.e., into the mind which is tossed about with the waves of this world, you have made a way even in the sea, and a most sure path among the waves (Wis 14:3), showing that one should enter there, and there find rest. And came into the coasts of Magedan. Magedan is interpreted ‘apple,’ and this place signifies the Holy Scriptures, where the apple grows together with the other fruits; I went down into the garden of nuts, to see the apples of the valleys (Song 6:10).

1354. There follows the tempters’ question: and there came to him the Pharisees and Sadducees to tempt him: and they asked him. There is one that humbles himself wickedly, and his interior is full of deceit (Sir 19:23). To show them a sign from heaven. And they ask for a sign from heaven. It is written in John, your fathers ate manna in the desert (John 6:49), hence he gave them bread from heaven. And, the Jews require signs (1 Cor 1:22). And, our signs we have not seen (Ps 73:9).

1355. Then he reproaches them, and first, for laziness in believing divine things. For if someone has a defect from the nature of the senses, he has an excuse; but when he has wisdom in earthly things, and laziness in spiritual things, he is to be reproached. But all men are vain, in whom there is not the knowledge of God (Wis 13:1). And

first, he points out their cleverness in earthly things;

second, their laziness in spiritual things.

1356. It says then, but he answered and said to them: when it is evening. This has a literal sense, and a mystical one.

The literal, that from a certain arrangement they could recognize the sign of fair weather. You say, it will be fair weather, for the sky is red. Likewise of a storm, for you say, today there will be a storm, for the sky is red and lowering, since it indicates sorrow. For when the air is disturbed, men are not joyful. For redness in the evening is a sign of fair weather. The reason, according to the Philosopher, is the diffusion of the sun’s rays over the vapors. For when there are many vapors, then the rays cannot penetrate, and then the air becomes black; but when the vapors are thin, they penetrate. But when what is fiery dominates, then the color red appears, as it appears in flames, because when it is more lifted up, the red appears in it more. Therefore it indicates that there are not many vapors, and indicates fair weather. But when it is resolved into dew or rain in the morning, it is a sign of a storm.

1357. According to a mystery, the evening signifies Christ’s passion. The sun dies in the evening, and in the same way, Christ suffered in the evening of the world; and who will be able to think of the day of his coming? And who will stand to see him? For he is like a refining fire (Mal 3:2); in the evening weeping will have place, and in the morning gladness (Ps 29:6). Hence the reddening sky appears in the evening, and indicates tranquillity; after a storm you make a calm, and after tears and weeping you pour in joyfulness (Tob 3:22). In the resurrection, which is signified by the morning, redness appears in the martyrs, and indicates a storm for sinners. Or, by the morning is signified the morning of the day of judgment, which redness precedes; a fire will go before him (Ps 96:3).

Hence you are learned in earthly things.

1358. You know then how to discern the face of the sky; can you not know the signs of the times? There are two times: one corresponds to the first coming, the other to the second coming. Certain signs preceded the first coming; drop down dew, you heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a savior (Isa 45:8). And, verily you are a hidden God (Isa 45:15). But in the end, God will come manifestly, and there will not appear signs from heaven. But it is not the time.

Or in another way. You know then how to discern the face of the sky, as though to say, you seek a sign of the coming. It is superfluous to ask for a sign where there are many signs. Above, the blind see, the lame walk, the lepers are cleansed (Matt 11:5). He had given this sign, God himself will come and will save you. Then will the eyes of the blind be opened (Isa 35:4–5).

1359. Some argue from this authority that we should bustle about to know of the second coming.

But Augustine explains it as about the first coming. The first coming is most certain, because it is for salvation, salvation through faith, faith through knowledge; therefore it is necessary that it be known. But the second coming is for giving rewards; therefore it is hidden, so that men may be more concerned.

1360. Then he denies the sign asked; hence it says, a wicked and adulterous generation seeks after a sign. And it says, a wicked generation, because it draws back from God: for it is wicked through drawing back from God. He forsook God who made him, and departed from God his savior (Deut 32:15). But adulterous, because it joined itself to others; if I abandon you in my life (Ps 26); let the wicked forsake his way, and the unjust man his thoughts (Isa 55:7). Seeks after a sign, and should not have it, for a sign will not be given to it, except the sign of Jonas the prophet, for as Jonas was in the whale’s belly for three days and three nights: so will the Son of man be in the heart of the earth (Matt 12:40).

1361. But why does he set down the sign of the resurrection rather than another sign?

One should say that salvation comes to us through the resurrection; for if you . . . believe in your heart that God has raised him up from the dead, you shall be saved (Rom 10:9), because he renewed life by rising again, since we rise again through Christ’s resurrection. For this reason, this sign is given to the faithful, and all other signs are referred back to it, namely that he reawakened Lazarus and so forth. Hence to these no other sign is given. But to his disciples he gave a sign from heaven, when he showed them his glory (Matt 17). So then he pointed out their laziness.

There follows the part in which he refutes them by deed, by withdrawing from them. And he left them, and went away, for he does not dwell with the spiteful; for perverse thoughts separate from God (Wis 1:3).

1362. After he refuted them, he teaches the disciples to avoid them. And

first, the occasion is set down;

second, the teaching;

third, the disciples’ bad understanding;

fourth, a reproach;

fifth, the effect.

1363. It says, and when his disciples had crossed over the water. In this, we should wonder at the disciples’ minds, because men are only accustomed to forget those things which they care little about; so since they forgot bread, they cared little about it, but only about spiritual things.

1364. He said to them: take heed and beware. Here the teaching is set down. By leaven one understands corrupt teaching; hence one does not take it to mean the teaching of the law, but the traditions of the Pharisees, which are called leaven because, just as the whole is corrupted by a little bit of leaven, so a whole life is corrupted by a little bit of error, just as a man who withdraws a little way from a road is later separated a long way off. Hence the Philosopher says, in On the Heavens (Bk I), that a small error in the beginning becomes large in the end. Spiritual understanding is bread, not leaven. Hence by bread is meant true teaching; with the bread of life and understanding, she shall feed him (Sir 15:3).

Hence it says, take heed and beware, because false teaching is dangerous. For when a man remains in the faith, there is no danger; but when the foundation is taken away, there is no hope. Raze it, raze it, even to the foundation thereof (Ps 136:7). The foundation is faith; a man that is a heretic, after the first and second admonition, avoid (Titus 3:10). Because false teaching has a deceptive appearance, he says, take heed, i.e., consider diligently; let your eyes look straight on, and let your eyelids go before your steps (Prov 4:25).

1365. Next, the disciples’ understanding is set down: but they thought within themselves. For since they had taken up seven baskets of fragments above, and had not brought them along, they thought that he said, you have not brought bread, but I do not want you to take bread from the Pharisees, because they are animals, and the sensual man perceives not these things that are of the Spirit of God (1 Cor 2:14).

1366. They could be reproached for two things in this understanding.

First, because they did not understand; likewise, for the fact that they lacked confidence in God’s power. He does not reproach them for the first, but for the second.

He says then, why do you think within yourselves, O you of little faith, that you have no bread? As though to say, you understand carnally what you ought to understand spiritually. Do you not yet understand, do you neither remember the five loaves among five thousand men, and how many baskets you took up? So could not he who fed so many feed you? Why do you not understand that it was not concerning bread that I said to you, namely material bread, but rather spiritual; which bread is called teaching, the words that I have spoken to you, are spirit and life (John 6:64).

1367. Then they understood. Here the correction is set down. Hence they were corrected by his word; the declaration of your words gives light: and gives understanding to little ones (Ps 118:130).

Peter’s profession of Christ

16:13 And Jesus came into the regions of Cesarea Philippi and he asked his disciples, saying: who do men say that the Son of man is? [n. 1369]

16:14 But they said: some John the Baptist, and others Elijah, and others Jeremiah, or one of the prophets. [n. 1371]

16:15 Jesus says to them: but who do you say that I am? [n. 1372]

16:16 Simon Peter answered and said: you are the Christ, the Son of the living God. [n. 1374]

16:17 And Jesus answering, said to him: blessed are you, Simon Bar-Jonah, because flesh and blood have not revealed this to you, but my Father who is in heaven. [n. 1376]

16:18 And I say to you that you are Peter; and upon this rock I will build my Church, and the gates of hell will not prevail against it. [n. 1381]

16:19 And I will give to you the keys of the kingdom of heaven. And whatever you bind on earth will be bound also in heaven, and whatever you loose on earth will be loosed also in heaven. [n. 1386]

1368. Above, the Lord taught that the evangelical teaching is to be preserved pure from the leaven of the Jews; and here he teaches the loftiness of the teaching. And

first, as regards faith in both natures, namely the deity and the humanity;

second, as regards faith in the passion, at from that time, Jesus began to show to his disciples (Matt 16:20);

third, as regards faith in the judiciary power, at for the Son of man will come in the glory of his Father (Matt 16:27).

Concerning the first,

first, the crowds’ opinion about Christ is sought out;

second, the disciples’ faith, at but who do you say that I am?

Concerning the first,

first, the place is set down;

second, Christ’s questioning, at who do men say that the Son of man is?

third, Peter’s response, at but they said.

1369. It says then, and Jesus came into the quarters of Cesarea Philippi; and not only this, but he added Philippi, because there were two Cesareas, namely Cesarea Traconis, where Peter was sent to Cornelius, and this other one, which is otherwise called Paneas. The first was established by Herod, in honor of Caesar Augustus; Philip constructed this one in honor of Tiberius.

But why did the Lord ask this question here? One should say that this city was situated on the borders of the Jews; so before he wished to ask for faith, he took them out from the Jews. A similar thing is written, that the Lord, when he was leading the Jews from Egypt, did not lead them through the land of the Philistines (Exod 13:17).

1370. Next, the questioning is set down: and he asked his disciples. When the wise man asks, he teaches, as Jerome says.¹ Hence we are instructed in many places that we should be concerned about what is said about us: so that if it is bad, we may correct it, and if it is good, we may preserve and multiply it. Hence, take care of a good name: for this will continue with you, more than a thousand treasures precious and great (Sir 41:15). Hence Christ asked what was said about him. Likewise, those who know the divinity are called gods, I have said: you are gods (Ps 81:6), but those who know the humanity are called men; hence he says, who do men say that the Son of man is? But, as Hilary says, Christ seemed to be only a man, so he willed that they should know that he was something other than a simple man.² Hence he himself gives one to understand by this that there is something else in him. Also, Christ’s humility is shown, because he confesses himself to be the Son of man, in accord with that above, learn from me, because I am meek, and humble of heart (Matt 11:29).

1371. Next, the crowds’ opinion is set down: but they said: some John the Baptist. Different ones felt different things about Christ. The Pharisees blasphemed Christ, but the crowds said he was a prophet; hence, a great prophet is risen up among us (Luke 7:16). For they called him John by reason of authority, since John preached penance; do penance: for the kingdom of heaven is at hand (Matt 3:2). So they thought he was John, since Christ began in a similar way: do penance, for the kingdom of heaven is at hand (Matt 4:17).

Likewise, they held Elijah the Prophet in reverence; behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord (Mal 4:5). Hence they thought him to be Elijah, because of the power of his word and the virtue of his preaching; and Elijah the Prophet stood up, as a fire, and his word burnt like a torch (Sir 48:1). And it is said of Christ, above, that he taught as one who has power (Matt 7:29).

Also, on account of loftiness of life, they thought him to be Jeremiah, of whom the Lord said, before I formed you in the bowels of your mother, I knew you: and before you came forth out of the womb, I sanctified you (Jer 1:5). And in the same book, it says that he was honored among the gentiles (Jer 40). In this same way, Christ was held in reverence by outsiders, but was blasphemed by the Jews. So they compared him to Jeremiah.

But how did they call him Elijah? Because it is said that he was taken up, and that he was still alive (2 Kgs 2:11), and was promised to the Jews for salvation (Mal 4:5). For some posited transcorporation, and so according to this opinion it could have been that Elijah’s soul entered another body.

1372. Jesus says to them: but who do you say that I am? Here the disciples’ faith is sought out. And

first, the questioning is set down;

second, the response;

third, the approval.

The second is at Simon Peter answered; the third, at and Jesus answering.

1373. Jesus says to them: but who do you say that I am? as though to say: so the crowds say, but since more is entrusted to you, more is required of you. You have seen miracles, so you should suppose more.

But why did he ask? Did not he know? Indeed he knew, but he willed that they should merit by confession; for with the heart, we believe unto justice; but with the mouth, confession is made unto salvation (Rom 10:10). For things are more meritorious the more they are separated off, and, as it were, the greater things are not suited to the crowd, which knows the lowest things.

1374. Simon Peter answered and said: you are the Christ, the Son of the living God. He responds for himself and for the others; but he himself responds more frequently, and in this response perfect faith is touched upon, for faith in the humanity is touched upon. You are the Christ, i.e., the anointed one. And it is agreed that he is anointed with the oil of the Holy Spirit. Anointing does not belong to him according to the divinity, because it proceeds from it, but according to the humanity. So he says this that they might regard the humanity of Christ in a way different from the crowds.

But it is asked why they called him a prophet. A prophet was anointed, as is written of Elisha. Kings were anointed, as is written of Saul. Likewise, priests, as is written in Leviticus. And all these things are brought in by the name Christ.¹ For he is called a king, as in Jeremiah, a king will reign, and will be wise (Jer 23:5). Also a priest: you are a priest forever according to the order of Melchisedech (Ps 109:4). And also a prophet: the Lord your God will raise up to you a prophet of your nation and of your brethren like unto me (Deut 18:15).

1375. And Peter did not just confess the humanity, but piercing through the outer shell, he climbed up even to the divinity, saying, you are . . . the Son of the living God. For others said that he blasphemed; hence not for a good work do we stone you, but for blasphemy; and because that you, being a man, make yourself God (John 10:33). But this man recognized the Son of God.

And he says, living, to exclude the error of the gentiles, who called certain dead men gods, such as Jove (Wis 13:2). Likewise, some held as gods the elements and other dead things, like earth, fire, etc. (Wis 13); but this man calls him the Son of the living God.

But one should know that when he is called the living God and a living man, living is said of the man through participation in life, but it is said of God because he is the fount of life. For with you is the fountain of life (Ps 35:10). And, I am the way, and the truth, and the life (John 14:6).

1376. And Jesus answering. Here

first, he approves his confession;

second, he commands silence, at then he commanded his disciples, that they should tell no one that he was Jesus the Christ (Matt 16:20).

Concerning the first,

first, he approves this confession by praising the one who confessed;

second, by a reward, at and I say to you that you are Peter and upon this rock I will build my Church.

1377. Hence it says, and Jesus answering, said to him: blessed are you, Simon Bar-Jonah. ‘Bar’ is the same as ‘son’; ‘Jona’ is the same as ‘dove,’ his name. Hence Bar-Jonah, i.e., son of the dove.

And Christ’s response seems to correspond to Peter’s confession. For he had confessed him to be the Son of God, and Jesus calls him the son of the dove, namely of the Holy Spirit, for this confession could only have come about by the Holy Spirit. But it is thought that it was said Bar-Jonah at first, i.e., son of John, but then was said in this way by a corruption of the Scripture.

1378. But what is this? Did not others confess him to be the Son of God? Indeed, it is written of Nathaniel (John 1:49). Likewise, those who were in the boat, above (Matt 9). Why then is Peter blessed here, and not the others?

Because the others confessed him to be an adoptive son, but this man confessed him to be the natural Son; therefore this one is blessed before the others, because he first confessed the divinity.

Origen says, it seems that it had not been confessed before.¹ But how did he send them to preach?

He responds that they did not preach that he was the Christ from the beginning, but preached penance. Also, it could be that they preached Christ, but this man first confessed that he was the Son of God. Therefore he rewards this man especially.

1379. Blessed are you, Simon, because he is blessed in knowledge; now this is eternal life: that they may know you, the only true God (John 17:3).

But there are two kinds of knowledge: there is one which comes through natural reason, and another which is above reason. The first does not make for blessedness, because there is doubt, and hence it does not satisfy the intellect; but blessedness should satisfy the natural appetite, and this shall be had in the homeland. The eye has not seen, O God, besides you, what things you have prepared for those who wait for you (Isa 64:4). Therefore in this life, someone is more blessed to the degree that he is more able to perceive of this knowledge; blessed is the man who finds wisdom (Prov 3:13). Hence he says, blessed are you, because you begin to be blessed.

1380. Because flesh and blood have not revealed this to you. This can be explained in such a way that flesh and blood are taken for carnal friends; immediately I condescended not to flesh and blood (Gal 1:16). Hence flesh and blood has not revealed this to you, i.e., you did not get it from the Jews’ traditions, but from God’s revelation. Likewise, in Christ there was flesh and blood and divinity; therefore, since Peter did not focus on the flesh and blood, it is said to him, blessed are you, because you do not judge according as flesh and blood reveal, but according as my Father reveals. Or, you do not have this knowledge from natural diligence, but from my Father. For no one knows who the Son is, except the Father (Luke 10:22). For it is his to reveal, whose it is to know. Hence no one knows the Son except the one to whom the Father wills to reveal him; but there is a God in heaven who reveals mysteries (Dan 2:28).

1381. And I say to you that you are Peter. Here he gives a reward for the confession. He had confessed the humanity and the divinity, so the Lord gives a reward.

First, he gives a name;

second, a power.

Concerning the first,

first, he gives a name;

second, the reason for the name, at and upon this rock I will build my Church.

1382. And I came into the world for this, to found a church. Behold I will lay a stone in the foundations of Zion, a tried stone, a corner stone, a precious stone, founded in the foundation (Isa 28:16). This was signified by the stone which Jacob put beneath his head and oiled (Gen 28:18). This stone is Christ, and from this anointing all are called Christians; hence we are not only called Christians from Christ, but from the rock. For this reason, he specially imposes a name: you are Peter, from the rock which is Christ. Although, according to Augustine, it might seem that it was not imposed now, but from the beginning: you will be called Cephas (John 1:42).¹ Or it can be said that it was promised then, and given here.

1383. As a sign of this thing, upon this rock I will build my Church. It is a property of the rock that it is placed in the foundation; also, that it gives firmness. Above, everyone therefore who hears these my words, and does them, shall be likened to a wise man that built his house upon a rock (Matt 7:24).

Hence it can be explained as about Christ: and upon this rock, i.e., on Christ, that he might be the foundation, and that the thing founded might receive a support. Augustine says in the book of Retractions that he explained it in many ways, and left it to the hearers to accept what they would.¹ Or, to demonstrate that this rock means Christ: and the rock was Christ (1 Cor 10:4). And in another place, for other foundation no man can lay, but that which is laid; which is Christ Jesus (1 Cor 3:11).

Another explanation: upon this rock, i.e., upon you, Peter, because from me, the rock, you receive that you are a rock. And just as I am a rock, so upon you, Peter, I will build my Church.

1384. But what is this? Are both Christ and Peter the foundation?

One should say that Christ is the foundation through himself, but Peter insofar as he holds the confession of Christ, insofar as he is his vicar. Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone (Eph 2:20). And the wall of the city had twelve foundations, and in them, the twelve names of the twelve apostles of the Lamb (Rev 21:14). So Christ is the foundation through himself, but the apostles are the foundation not through themselves, but by Christ’s permission, and by the authority given by Christ; the foundations thereof are in the holy mountains (Ps 86:1). But especially Peter’s house, which is founded upon the rock, shall not be destroyed (Matt 7:25). Thus it can be attacked, but cannot be conquered.

1385. And the gates of hell will not prevail against it. And they will fight against you, and will not prevail (Jer 1:19).

And who are the gates of hell? Heretics, because just as one enters into a house through a gate, so one enters into hell through these. Also tyrants, demons, sins. And although other churches can be reproached for heretics, yet the Roman church was not corrupted by heretics, because it was founded upon the rock. Hence there were heretics in Constantinople, and the apostles’ labor was lost; only Peter’s church remained inviolate. Hence, but I have prayed for you, that your faith fail not (Luke 22:32). And this does not only refer to Peter’s church, but to Peter’s faith, and to the whole western church. Hence I believe that those in the west owe more reverence to Peter than to the other apostles.

1386. And I will give to you the keys of the kingdom of heaven. Here is set down the second gift which Christ, according to his humanity, gave to Peter. For he founded a Church on earth, and established Peter as his vicar, that he might lead into heaven; having therefore, brethren, a confidence in the entering into the holies by the blood of Christ (Heb 10:19). For Christ established Peter as his vicar, that he might lead others into heaven, for which reason he gave him that ministry; hence he gave the keys. For keys lead one in; hence Peter has the ministry of leading in.

And he does two things:

first, he entrusts the keys;

second, he teaches their use: and whatever you bind on earth will be bound also in heaven.

1387. But let us see what the keys are. When a house is locked, it obstructs entry; but a key removes the obstacle. The kingdom of heaven had an obstacle, but not on its own part; I looked, and behold a door was opened in heaven (Rev 4:1), but the obstacle was on our part, namely, sin, because there shall not enter into it anything defiled (Rev 21:27). Christ removed this impediment by his passion, because he washed us from our sins in his blood (Rev 1:5). And he communicated this so that sins might be removed through a ministry, which is completed by the strength of Christ’s blood. Hence the sacraments have strength from the strength of Christ’s passion. Hence I will give to you a ministry. And I will lay the key of the house of David upon his shoulder: and he will open, and none will shut: and he will shut, and none will open (Isa 22:22).

But he says, I will give to you, for the keys were not yet made; and a thing cannot be given before it exists. Now, they were made in the passion, hence their efficacy came in the passion. Hence he promised them here, but gave them after the passion, when he said, feed my sheep (John 21:17).

1388. But why does he say keys? Because to absolve is to remove an obstacle. For there are two keys, since two things are required, power and knowledge.

But what is this? Are there not some priests who do not have knowledge? Understand that they have knowledge, because no one has the key of knowledge except priests. Knowledge here does not mean a habit of the intellect, but the authority of discerning. Hence there is a judge who does not have knowledge in the first way, and yet has knowledge in the second way, because he has authority; and there is someone who has knowledge in the first way, and not the second way, because he has no authority. Hence knowledge here means the authority of discerning, and any priest has this, so he may discern in absolving.

1389. Next, he sets down the use of the keys: and whatever you bind on earth will be bound also in heaven. But it seems that this is set down unfittingly, because a key is not used to bind, but to open.

I say that this is a fitting use of a key. For heaven itself is open: I looked, and behold a door was opened in heaven (Rev 4:1). Hence it is not necessary that it be opened; rather, the bond of him who should enter must be loosed.

1390. But here some errors should be avoided. The first is touched upon in the Gloss, for some have claimed that anyone who wished could absolve, and lead others into the kingdom of heaven. But this cannot stand, because it belongs to God alone to change desires.

Another error is that the priest does not bind, but merely points out that a sin is absolved. But this takes away from the strength of the sacrament, because the sacraments of the new law effect what they figure; but the sacraments of the old law did not. Hence if it effected nothing, it would not be a sacrament of the new law.

Third, some say that there are three things in sin: guilt, liability, and punishment. A man is absolved per se from two of these by contrition; but when a man is absolved from these, he remains bound to a temporal punishment, which a man cannot take away and avoid of himself. Therefore the keys are given, which reduce something of this punishment, and bind as regards some punishment.

Yet it seems to me that this is not well said, because a sacrament of the new law gives grace, and grace is not ordered against punishment but against guilt. Hence I say that in the sacrament of confession, just as in the sacrament of baptism, there is a spiritual, instrumental strength, according to which it cleanses from guilt. Hence Augustine: what is water’s strength, that it washes off the body and takes away guilt?¹ Thus I say that in a priest there is a certain spiritual, instrumental strength, from which he is called a ‘minister,’ and thus he works the remission of sins ministerially, just as water works baptism.

1391. But here a difficulty arises, because at the present time only children come to baptism. And if an adult were to approach, he would come either falsely, or not: he would come falsely if he came without a renewal of the mind, and then guilt would not be remitted; he would not come falsely if he came with the intention of confession. Hence grace is required, or the intention of conversion, which is from grace. Now, grace takes away guilt. Hence in the sacrament of baptism, when an adult comes, if he prepares himself, he receives the remission of guilt. Thus in the sacrament of penance, to which only adults come, a man is not contrite unless he has the intention of subjecting himself to the discretion and judgment of a priest. If he is not contrite, the effect will not follow, just as neither in baptism. But it can happen that someone approaches not entirely contrite, and is made contrite by virtue of the grace received in the perfect sacrament; therefore one should understand, whatever you loose, i.e., if you use the ministry of absolution. And he says, whatever because not only guilt, but punishment is loosed. Will be loosed also in heaven, i.e., it will be held as loosed in heaven, just as it is with baptism. Hence the priest should say, I absolve you, just as he says, I baptize you.

1392. But someone can ask how he binds.

One should know that the priest is a minister of God, and the action of the minister depends on the Lord’s action. Hence in the same way the Lord binds and looses, so the priests do ministerially. The Lord looses by pouring in grace, and binds by not pouring in: in the same way, the priest looses by the sacrament, by administering the sacrament, but binds by not giving it.

In another way, it is said that the present Church is designated by the heavens; hence whatever you bind by excommunication, or loose, will be loosed or bound as regards the administration of the Church’s sacraments. Hence they would have it that this administration, this binding and loosing, is on earth, so that it does not extend to the dead.

But this is refuted, because it extends not only to the living, but even to the dead. Hence if it is referred to both, the sense is: whatever you bind upon earth, at that time, I say, being on earth, will be bound also in heaven.

1393. But there is another question, because it is written in another place, whose sins you forgive, they are forgiven them (John 20:23), but here he says this only to Peter.

One should say that he gave it to Peter immediately, but the others receive from Peter. For this reason, lest they believe that this is said only to Peter, he says, whose sins you forgive (John 20:23). And for this reason the Pope, who is in the place of holy Peter, has full power, but the others have power from him.

Prophecy of the crucifixion

16:20 Then he commanded his disciples, that they should tell no one that he was Jesus the Christ. [n. 1394]

16:21 From that time, Jesus began to show to his disciples that he must go to Jerusalem, and suffer many things from the elders and scribes and chief priests, and be put to death, and on the third day rise again. [n. 1396]

16:22 And Peter taking him, began to rebuke him, saying: Lord, let it be far from you, this will not happen to you. [n. 1401]

16:23 Turning, he said to Peter: go behind me, satan, you are a scandal to me: because you do not understand the things that are of God, but the things that are of men. [n. 1403]

16:24 Then Jesus said to his disciples: if any man wants to come after me, let him deny himself, and take up his cross, and follow me. [n. 1407]

16:25 For he who would save his life, will lose it and he who would lose his life for my sake, will find it. [n. 1411]

16:26 For what does it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange will a man give for his soul? [n. 1412]

16:27 For the Son of man will come in the glory of his Father with his angels and then he will render to every man according to his works. [n. 1415]

16:28 Amen I say to you, there are some of them who stand here, who will not taste death, till they see the Son of man coming in his kingdom. [n. 1416]

1394. Above, Peter’s confession of Christ’s divinity was set down; here he commands silence for a time, lest they should say that he is the Christ.

But here a question arises. Since, above, the Lord had sent the disciples to preach the kingdom of God, how does he forbid it here?

According to the surface of the letter, it can be said that he did not instruct them above that they should announce the Christ, but the kingdom of God. But since announcing the kingdom of God includes in itself announcing the Christ, then he seems to forbid here what he commanded above.

Jerome says that he does not forbid what he had preached before, because before he had commanded that Jesus be preached, while here he forbids them to call him the Christ: for Christ is a name of dignity, Jesus the name of the savior. Hence above, and you will call his name Jesus (Matt 1:21). Origen responds that the apostles spoke before about Christ, as of a great man; but he wished them to be silent about the Christ, so that he might appear more to them afterward, just as sometimes he gives them teaching beforehand, that they may have time for discernment.

Or one should say that this, and going, preach (Matt 10:7), should not be referred to the time before the passion, but after. Hence it touches there on the fact that they will be dragged before kings and governors, and this was not done before the passion.

1395. But why did the Lord command that this should be left unmentioned? For it was going to happen that people would see him suffering, and often when men perceive that some great man is confounded, they are incited more to scandal.

Chrysostom says: if what is planted is rooted out, it cannot be re-planted as quickly. Hence if the faith had been planted, and then had been rooted up in the passion, afterward it would not have been planted as quickly. Hence many things should not be said for the sake of avoiding scandal. And that this is the cause is clear, because he immediately announces his passion; hence there is added next:

1396. From that time, Jesus began to show to his disciples that he must go to Jerusalem, and suffer many things. And concerning this, he does three things:

first, he foretells the passion;

second, he convicts a disciple, at turning, he said to Peter.

third, he teaches the faith, at then Jesus said to his disciples.

And concerning the first, two things. For

first, he foretells the passion;

second, the resurrection, at and on the third day rise again.

And concerning the first, he touches upon the place, the agents, and the consummation.

1397. It says then, from that time, Jesus began to show to his disciples. He spoke of the passion here, and twice later on (Matt 17; 20).

But before this time he had not foretold it. But why does he begin now? Because he has manifested himself to the apostles. But why not before? Because if he had foretold the passion before faith was well established in them, perhaps they would have abandoned him; but now they believed that he was the true God.

And it says, to show, not to tell, because things that are told are manifested visibly, while things that are shown are understood. For this reason he told the Jews, and showed the disciples; ought not Christ to have suffered these things, and so to enter into his glory? (Luke 24:26).

1398. Hence what he says, he must, touches upon the place.

And why Jerusalem? He touches upon the reason. But the first reason he says Jerusalem is that God’s temple was there, where the sacrifices were made. Now, the sacrifices of the old law were figures of this sacrifice, which was made on the altar of the cross; therefore he willed that where the figures were, there the truth should stand open. Christ also has loved us, and has delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness (Eph 5:2). Another reason is that the prophets suffered in Jerusalem, as below, Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you (Matt 23:37). Therefore he willed to suffer there to show that their death was a sign of Christ’s passion. Also, Jerusalem means ‘vision of peace’; but the passion itself was peace-making. And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven (Col 1:20). But that Jerusalem, which is above, is free: which is our mother (Gal 4:26).

1399. But from whom? From the elders. And this is because he suffered by their contrivance. The man by whose authority a thing is done, does that thing; hence they killed him more than the soldiers.

Hence this signifies the people’s malice, because those who seem better are found to be worse. For some are held back from sin because of age, some because of knowledge, some because of dignity; yet age did not hold them back, from the elders, nor knowledge, and scribes, nor dignity, and chief priests. I will go therefore to the great men, and I will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have together broken the yoke more (Jer 5:5).

Also, this caused a certain abjection and humiliation, for when someone suffers at the hand of the common people, it is no great thing; but when at the hand of the wise, and those who seem good, the humiliation is great. Hence, your own nation, and the chief priests, have delivered you up to me (John 18:35).

1400. Likewise, he suffered even unto death, so he says, and be put to death; whom they killed, hanging him upon a tree (Acts 10:39); Christ will be slain: and the people that will deny him will not be his (Dan 9:26).

But the joy of the resurrection is joined to it: and on the third day rise again; on the third day he will raise us up, and we will live in his sight (Hos 6:3).

1401. And Peter taking him, began to rebuke him. Here he rebukes a disciple opposing him. And

first, the opposition is set down;

second, Christ’s response, at turning, he said to Peter.

1402. Taking him, either in his gaze, or taking him to himself, lest he seem presumptuous when the Lord reprehended him in front of the others, he said, Lord, let it be far from you, this will not happen to you. The Lord had praised his confession highly, and had given him power, because he had known him to be the Son of God; for this reason he thought that if he were killed, his faith would be frustrated, and that he would not be God, and therefore he rebuked him. He held in his heart that he was the Son of God, and did not attend to the fact that God is not to be rebuked, as it says, you reprove him by words, who is not equal to you, and you speak that which is not good for you (Job 15:3). But he still kept some faith in the divinity, for it is written in Mark: be merciful to yourself, Lord, and do not wish to hand yourself over to death.

1403. Turning, he said to Peter: go behind me, satan. Here the response is set down. Hilary explains this place thus: the devil, seeing that he had announced his passion, and knowing the testimony of the prophets, incited Peter to advise against it. So the Lord, seeing that he did not speak on his own instigation, reproached him, for which reason he said, go behind me, so that he might be pricked there. And to satan he said, satan, you are a scandal to me. Jerome says that he does not believe Peter spoke on the devil’s instigation, but out of the affection of piety; hence he spoke ignorantly.

Hence he does three things, for

first, the warning is set down;

second, the rebuke;

third, the giving of the cause.

1404. The warning, go. Hence it is the same sentence which was said above to the devil, begone, satan (Matt 4:10). Or go behind me, i.e., follow me. ‘Satan’ is the same as ‘adversary.’ Hence he who contradicts the divine counsel is called satan. You are a scandal to me; i.e., you wish to impede my intention.

But surely there is no scandal for those who love God? Origen says that there is no scandal for the perfect. Hence they are not scandalized. But someone can set up a scandal for them. Hence Peter took scandal, but not Christ. Or in this way, that he considered it to be a scandal to his members. Hence Paul, who is scandalized, and I am not on fire? (2 Cor 11:29). So since it could be a scandal to others, he said, you are a scandal to me, not on my account, but on account of my members.

1405. But what is this? Above he had said, you are Peter; and upon this rock I will build my Church (Matt 16:18); but here he calls him satan.

Jerome says that he did not yet have what the Lord had promised. But since he would have these things in the future, for this reason he could call him satan on account of these things. Chrysostom says that he wished to show what a man is able to do by himself, and what he is able to do by the grace of God, since above, by the grace of God, he recognized Christ’s divinity; but when God withdrew his grace, his humanity and weakness appeared, to the point that he called him satan. In this way, the Lord sometimes wills perfect men to fall, that they may know their own humanity.

And that it should be understood this way harmonizes well enough with what follows.

1406. Hence he gives the cause: because you do not understand the things that are of God. For he had said first, you are the Christ, the Son of the living God (Matt 16:16); there he understood according to the divinity, but here he understands what is of man. But the sensual man perceives not these things that are of the Spirit of God (1 Cor 2:14). He who is a fool, lays open his folly (Prov 13:16). Peter fled from bodily death, but the Spirit of God did not; greater love than this no man has, that a man lay down his life for his friends (John 15:13).

1407. Then Jesus said to his disciples. Here he urges them to the imitation of his passion. And

first, he sets out the exhortation;

second, the reason;

third, he confirms it.

The second is at for he who would save his life, will lose it; the third, at for what does it profit a man, if he gain the whole world.

1408. So Peter wished to impede the passion, but he invites them, saying, if any man wants to come after me, let him deny himself, and take up his cross, and follow me, as though to say, it is necessary that you be prepared to imitate Christ’s passion. Martyrs imitate it in a special way, bodily, but spiritual men imitate it spiritually, dying spiritually for Christ. Hence it can be read as about the bodily cross.

Chrysostom: so then, when he said, Peter, go behind me, understand that he spoke only to Peter; but when he said, if any man wants to come after me, he wishes all men to come after him.

And he says, wants to, because the one who is drawn voluntarily is drawn more than the one who is drawn violently; I will freely sacrifice to you (Ps 53:8). Therefore he says three things, that he should deny himself, that he should take up his cross, and that he should follow me.

1409. Chrysostom says that he speaks by way of a likeness. If you had a son, and you saw him treated badly, if you did not care, you would deny him; in the same way, if you wish to follow the Lord’s passion, you must deny yourself, and consider yourself as nothing. And I became as a man who hears not: and who has no reproofs in his mouth (Ps 37:15). And, they have beaten me, but I was not sensible of pain: they drew me, and I felt not (Prov 23:35). And take up his cross, and follow me: for let him be prepared to suffer the cross, or to die a most bitter and shameful death; let us condemn him to a most shameful death (Wis 2:20). Hence a man should be prepared to suffer any death whatever for God’s sake. To suffer for one’s own sins is shameful, but to suffer for God’s sake is not. Hence, but let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men’s things. But if as a Christian, let him not be ashamed, but let him glorify God in that name (1 Pet 4:15–16).

1410. According to Gregory, it is understood as about spiritual mortification. For there are three denials of oneself. First, when one denies the preceding state of sin; so do you also reckon, that you are dead to sin (Rom 6:11). Likewise, if a man is not in sin, and carries himself over to the perfect state; not as though I had already attained, or were already perfect; but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus (Phil 3:12). Likewise, he who denies his own particular affection; for I, through the law, am dead to the law, that I may live to God: with Christ I am nailed to the cross (Gal 2:19). And, if one died for all, then all were dead (2 Cor 5:14).

Take up his cross. ‘Cross’ derives from ‘crucify.’ He is spiritually crucified whose mind is tormented out of compassion for a neighbor, as the Apostle says, weep with those who weep (Rom 12:15). Similarly, one is tortured by penance; and they who are Christ’s, have crucified their flesh, with the vices and concupiscences (Gal 5:24). And follow me. Many have compassion, but do not follow God. One who has compassion and is in sin is not following, because Christ came to destroy sins. Likewise, if you afflict yourself for the sake of vainglory, you are not following God; above, and when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast (Matt 6:16).

1411. For he who would save his life, will lose it. Here he gives a reason for his warning, and it is a reason drawn from the greatness of the recompense. And this can be read in two ways. For there are two kinds of health, namely health of the soul, and this belongs to the just; and health of the body, and this belongs to all, even to beasts of burden. Men and beasts you will preserve, O Lord (Ps 35:7).

Hence let us say, he who would save his soul, while not denying his bodily life and not bearing the cross, will lose it. He said above, if any man wants to, but here he who would. Hence just as what he said above could be interpreted in two ways, similarly what he says here. He who would save his life, which is the principle of bodily life, namely he who shall will that he not be killed, or that he not suffer with his neighbor, will lose it. For behold they who go far from you will perish (Ps 72:27). But he who would lose his life for my sake, either by handing it over to death or by denying pleasures to it, will find it. Behold with your eyes how I have labored a little, and have found much rest to myself (Sir 51:35).

Or in this way. For he who would save his life, and lead it to eternal salvation, for my salvation will be forever (Isa 51:6), will lose it, either by enduring death or by denying bodily things. And he who would lose his life for my sake, namely he who will abandon carnal desires, will find it, namely life; for we also are weak in him: but we shall live with him (2 Cor 13:4).

1412. For what does it profit a man, if he gain the whole world, and suffer the loss of his own soul? Here he confirms what he said with a reason. Someone could say: I do not care; I want this present life more than the other life. And he excludes this. First, through that inestimable life; second, through the non-repayable loss of the soul.

1413. He says then, for what does it profit, i.e., what do these temporal things profit you, if you lose your soul? It is natural to man that he loves the end more than those things which are directed to the end, as he loves his body more than riches. Hence it is natural that he abandons all things for the health of the body. If the contrary happens, it is a perversion of the passion. In the same way it is also natural to love the soul more than the body; hence the wise man is he who wills rather to suffer bodily than to endure a great confusion. If then this is so, one should rather choose the soul’s salvation than the body’s, even if one could have the whole world. But what does it profit a man, if he gain the whole world, and suffer the loss of his own soul? As though to say, the loss of the soul is an inestimable injury.

1414. Likewise someone could say: if I have and I lose, I will be able to regain. So the Lord excludes this: or what exchange will a man give for his soul? as though to say, nothing. Nor will he accept for satisfaction ever so many gifts (Prov 6:35).

But is it unable to be redeemed? Redeem your sins with alms (Dan 4:24). One should say that he speaks here as regards complete loss, because one would not be able to regain unless one had first found; but when one is contrite, he re-finds. Gregory interprets it another way: there are two times for the Church, the time of prosperity and the time of adversity: in adversity by adverse things, in prosperity by favorable things.

1415. For the Son of man shall come in the glory of his Father. Here he treats of his judiciary power. And first, the judiciary power is set down; second, he responds to an unmentioned objection.

Perhaps you say: why should I follow, and take up the cross? Because judgment and power belong to the Son of man. He has given him power to do judgment, because he is the Son of man (John 5:27). Therefore, do not sorrow because he suffers, for he will come in the glory. Do not sorrow because he is rejected by the elders, for he will come in the glory of his Father. Neither sorrow because this will happen in front of many, for he will come with his angels; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Phil 2:11). And below, and when the Son of man will come in his majesty, and all the angels with him, then will he sit upon the seat of his majesty (Matt 25:31). Then he will render and restore to every man according to his works.

1416. Then he responds to an unmentioned objection: amen I say to you, as though to say, I said to you that the Son of man will come. But do not be astonished. Why? I wish to show you, for there are some of them who stand here, who will not taste death. Sinners are swallowed up by death, but the just taste death. Now, these men were Peter, John, and James. Till they see the Son of man coming in his kingdom. This was a sign of future glory. But he did not name them, lest the others be jealous. And they could have been jealous, since he gave more to these than to the others. Also, lest they pester him, because they would have pestered him if he did not show them anything.

In another way, it can be said that the kingdom of God is the Church. So there is someone who will not taste death, like John, till they see the Son of man coming in his kingdom, i.e., until the Church is widespread, for he lived so long that he saw the Church widespread, and many churches built.

Revelation of Christ’s Divinity

The Transfiguration

17:1 And after six days, Jesus took with him Peter and James, and John his brother, and brought them up into a high mountain, apart; [n. 1418]

17:2 and he was transfigured before them. And his face shone as the sun and his garments became white as snow. [n. 1421]

17:3 And behold there appeared to them Moses and Elijah talking with him. [n. 1428]

17:4 And Peter answering, said to Jesus: Lord, it is good for us to be here; if you wish, let us make here three tents, one for you, and one for Moses, and one for Elijah. [n. 1430]

17:5 And as he was still speaking, behold a bright cloud overshadowed them. And behold a voice out of the cloud, saying: this is my beloved Son, in whom I am well pleased: hear him. [n. 1433]

17:6 And hearing this, the disciples fell upon their face, and were very much afraid. [n. 1439]

17:7 And Jesus came and touched them, and said to them: arise, and fear not. [n. 1442]

17:8 And lifting up their eyes, they saw no one but only Jesus. [n. 1443]

17:9 And as they came down from the mountain, Jesus charged them, saying: tell to no one the vision, till the Son of man is risen from the dead. [n. 1444]

17:10 And his disciples asked him, saying: why then do the scribes say that Elijah must come first? [n. 1445]

17:11 But answering he said to them: Elijah indeed will come, and restore all things. [n. 1447]

17:12 But I say to you, that Elijah has already come, and they did not know him, but have done to him whatever they wished. So also will the Son of man suffer from them. [n. 1448]

17:13 Then the disciples understood that he had spoken to them of John the Baptist. [n. 1452]

1417. In the preceding part, he showed the power of the evangelical teaching; here the end is shown, which is future glory.

And concerning this he does two things:

first, he shows how it was revealed in the transfiguration;

second, how one can arrive at it, at at that hour (Matt 18:1).

Concerning the first, two things:

first, the future glory is revealed;

second, he commands that a secret be kept;

third, a doubt is set down.

The second is at and as they came down from the mountain; the third, at and his disciples asked him.

Concerning the first, three things:

first, the circumstances of the transfiguration are set down;

second, the transfiguration;

third, the effect.

The second is at and he was transfigured before them; the third, at and hearing this, the disciples fell upon their face.

And he sets down three circumstances, namely the time; the disciples; the place.

1418. He sets down the time, when he says, and after six days.

But there is a literal question here, namely why he was not transfigured right away when he said, there are some of them who stand here, who will not taste death, till they see the Son of man coming in his kingdom (Matt 16:28). Chrysostom solves it. First, to arouse the apostles’ desire; second, to mitigate their envy, because perhaps they had been troubled after this word.

But why does it say here, and after six days, while in Luke it says, eight days after these words?(Luke 9:28).

It is clear that Luke counted the day on which he said it, and the day of the transfiguration; but Matthew only counted the days in between; and so, with the first and last days removed, there remained only six days. The six days signify the six ages, after which we hope to come to future glory. Likewise, he perfected his work in six days, and so the Lord wished to show himself after six days, because unless we are lifted up to God above all the creatures which the Lord created in those six days, we cannot arrive at the kingdom of God.

1419. Likewise, Jesus took with him Peter and James, and John. Why not all? To indicate that not all who are called, arrive; hence below, for many are called, but few chosen (Matt 20:16). And why three only? To indicate that no one shall arrive except in the faith of the Trinity. He who believes and is baptized, will be saved (Mark 16:16). But why these men rather than the others? The reason is that Peter was more fervent; John, because he had been specially loved; likewise James, because he was especially a warrior against the adversaries of the faith; hence Herod killed him first, since he thought to do something great for the Jews: and he killed James (Acts 12:2), and there follows, seeing that it pleased the Jews (Acts 12:3).

1420. And brought them up into a high mountain apart. Why on a mountain? To indicate that no one is led to contemplation but he who goes up onto a mountain, as in Genesis, about Lot: save yourself in the mountain (Gen 19:17).

And he says, high, because of the loftiness of contemplation. It will be exalted above the hills, and all nations will flow unto it. And many people will go, and say: come and let us go up to the mountain of the Lord (Isa 2:2–3). For that loftiness of glory will be above every loftiness of knowledge and virtue.

Likewise apart, because they separated themselves from those who are evil. Below, he will separate them one from another, as the shepherd separates the sheep from the goats (Matt 25:32).

1421. There follows the transfiguration: and he was transfigured before them. And

first, the transfiguration is set down;

second, the testimony, at and as he was still speaking.

Concerning the first,

he sets down the transfiguration;

second, the manner;

third, Peter’s wonderment.

1422. He says then, and he was transfigured, i.e., he changed his figure, before them. To be transfigured is the same as to be changed from one’s own figure, as it is written that satan transforms himself into an angel of light (2 Cor 11:14). So it is no marvel if the just shall be transfigured into a figure of glory; and so he was transfigured, because he laid aside what is his own.

Some have said that he assumed another body, which is false; but whoever is changed in figure, in his exterior appearance, is called transfigured, just as when someone is healthy and ruddy and then becomes sick and pallid, and thus is called transfigured. In the same way Christ was transfigured, because he appeared in another form than the one in which he was appearing before, since his body was not luminescent, but only took on a brightness; this is why he is called transfigured.

1423. So there follows and his face shone as the sun; here the manner is touched upon. And

first, it is described as regards the brightness of his face;

second, as regards the brightness of his clothing;

third, as regards the testimony.

1424. It says then, and his face shone as the sun. Here he revealed the future glory, where bodies will be brilliant and splendid. And this brilliance was not from the essence, but from the brilliance of the interior soul, full of charity; then will your light break forth as the morning, and there follows and the glory of the Lord will gather you up (Isa 58:8). Hence there was a certain splendor in his body. For Christ’s soul was seeing God, and beyond all brilliance, from the beginning of his conception; and we saw his glory (John 1:14).

1425. If then, in the blessed, a brilliance descends from the soul to the body, why not in Christ, who was God and man?

One should say that since he was God, the order of human nature was in his power. But the order is that the parts communicate among themselves, so that when the body is wounded, the soul suffers together with it, and the body is affected by the soul. But here the order was subject to Christ. Hence the joy in the superior part was perfect in such a way that it did not go out from the superior part: hence he was both perfectly a viator, and perfectly a comprehensor. Hence when he wished, there was no reflection, but when he wished, there was a reflection, and he appeared resplendent.

1426. But did not Christ have the gifts? Some say that this is so, and that he received all the gifts in via: the gift of subtility at his birth, of agility when he walked on the waves, brilliance here, and impassibility when he administered the sacrament of the altar.

But I do not believe this, because a gift is a certain property of glory itself. Hence that he walked on the sea, that he was resplendent, all happened by the divine power, since the gift of glory is incompatible with a viator; but he had a certain likeness to a glorified body, since his face shone as the sun. And his face was as the sun shines in his power (Rev 1:16).

But it can be objected that the just will shine like the sun. Therefore Christ’s splendor will not be greater than others’ splendor.

I say that it will be. But since there is nothing more brilliant among sensible things to compare him to, he is compared to the sun.

1427. And his garments became white as snow. Here he treats of the clothing. It is clear that this was not due to a change in Christ, nor due to one of the gifts, since clothes do not receive the gifts. Clothing signifies the saints; I live, says the Lord, you will be clothed with all these as with an ornament (Isa 49:18).

And it says, and his garments became white as snow. Snow has radiance and coldness, as the saints have the radiance of glory; the just will shine, and will run to and fro like sparks among the reeds (Wis 3:7). Likewise, the fire of concupiscence is cooled in them; they will be whited with snow in Selmon (Ps 67:15). Or by clothing is understood the letter of Sacred Scripture.

1428. And behold there appeared to them Moses and Elijah. And why did they appear? Chrysostom gives reasons. The first reason is to confirm the disciples’ faith. He had asked above, who do men say that the Son of man is? (Matt 16:13). And they said, some Elijah. But so that he might make clear the difference between himself and them, he willed to bring them; there is none among the gods like unto you, O Lord (Ps 85:8). The second reason is to refute the Jews. For they said that he was a transgressor of the law; they also said that he was a blasphemer: not for a good work do we stone you, but for blasphemy (John 10:33). So since Elijah was holier than all the prophets, and Moses was a legislator, he made clear in the presence of Moses and Elijah that he was not contrary to God, nor a transgressor of the law. The third reason is to show that he is the judge of the living and the dead, because Elijah was living, Moses dead. The fourth reason is to assure Peter. For Peter had reproached the Lord about death, so by calling these two in, he showed that those who expose themselves to death are not to be reproached; for Elijah exposed himself to death before Jezabel, and Moses similarly exposed himself for the sake of the law. The fifth reason is because there were two things in him which he wished to point out in these two, namely meekness, which he pointed out in Moses, and an example of zeal for God, which he pointed out in Elijah, of whom it is said in Sirach that Elijah the Prophet stood up, as a fire, and his word burnt like a torch (Sir 48:1). The sixth reason is given in the Gloss, that all the law and the prophets gave witness to Christ. Hence, all things must be fulfilled, which are written in the law of Moses, and in the prophets (Luke 24:44).

1429. But then there is a question. It is no marvel if Elijah was there, because he was alive; but there is a question about Moses, how he was there.

Some say that an angel was there in his place. But this amounts to nothing, because Moses was there in soul only. But how was he seen? One should say that he was seen just as angels are seen.

1430. There follows Peter’s affection: and Peter answering, said. And we can explain this either by referring it to carnality, or to devotion.

Chrysostom refers it to carnality. Above, Christ had said that he was going to suffer, and Peter had reproached him, when he rebuked him. Hence Moses and Elijah appeared, speaking of his passion; so when Peter heard them refer to the passion, he could not listen. Now, he did not wish to set himself against them, so he thought that if he were to remain there, he would avoid death. Therefore, lest they leave quickly, he said, let us make here three tents.

And why did he say, one for Moses, and one for Elijah? Since he saw that Jesus was inclined toward death, he wanted these men to impede his death. Of Elijah it is written that when the king sent fifty men, he made fire come down from heaven (2 Kgs 1:10). Likewise, it is written of Moses that when a quarrel arose in the tabernacle, a cloud descended (Num 12:10). So he thought that a cloud could be gotten through Moses, and fire through Elijah.

1431. But others refer it to Peter’s devotion. And in accord with this, he does two things: first, he touches upon the affection; second, the advice, at if you wish.

He says then, Lord, it is good for us to be here. Out of an exceedingly great fervor, when he saw the glory, he was so affected that he wanted never to be parted from it, God willing.

And what will it be like for those who shall be in perfect glory? For, being in that beatitude, they will never want to be parted; but it is good for me to adhere to my God (Ps 72:28).

1432. Second, he gives counsel, and as Luke says, not knowing what he said (Luke 9:33); hence he says, if you wish, let us make here three tents, since we should submit our will to the divine will, as above, your will be done (Matt 6:10).

Hence Peter spoke well in that, but badly in this, because he thought that he could have glory without death, which is contrary to: for we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven (2 Cor 5:1). Also, because he thought that the glory of the saints is in this world, while it is not here, but in heaven; above, be glad and rejoice, for your reward is very great in heaven (Matt 5:12). Also, because he thought that they needed houses; but they had no need of houses here, but had houses in heaven: behold the tabernacle of God with men (Rev 21:3). Also, because he wished three tents to be built, for one is enough for the Father and the Son and the Holy Spirit. Also, because he compared Christ to the others, which he should not have done; I will not level God with man (Job 32:21). Peter, all have one tent, which is faith.

1433. There follows the testimony: and as he was still speaking, behold a bright cloud overshadowed them. Peter spoke foolishly, so he was unworthy of a response. He wanted a material testimony, so the Lord willed to make it clear that the saints have no need. Likewise, he willed to show himself through a cloud; his power is in the clouds (Ps 67:35). But sometimes a brilliant cloud appears, sometimes a dark cloud. In Exodus, it says that a darksome cloud appeared (Exod 19:18); but here a shining one appeared, because it signifies the consolation of glory, since then they will be protected from all agitation. And God will wipe away all tears from their eyes: and death will be no more, nor mourning, nor crying, nor sorrow will be any more, for the former things are passed away (Rev 21:4).

1434. There follows a testimony from the voice of the Father; hence and behold, a voice out of the cloud, saying. But why from the cloud? To indicate that it is the voice of the Father. The Lord dwells in a cloud.

1435. This is my beloved Son, in whom I am well pleased. Christ’s dignity is touched upon based on the property of sonship, the perfection of love, and the likeness of operation. Hence he says, this is, as it were, the unique Son. Others are sons through adoption; I have said: you are gods and all of you the sons of the Most High (Ps 81:6), but this one is the true Son, that is, uniquely, as John says, the Son of God is come: and he has given us understanding that we may know the true God (1 John 5:20).

1436. Also, in another way, beloved. Our love is based on a creature’s goodness. For a thing is not good because I love it, but rather I love a thing because it is good. But God’s love is the cause of goodness in things. And as God poured out goodness in creatures through creation, so in the Son through generation, since he communicates his entire goodness to the Son. Hence creatures are blessed by participation, but he gave the entire goodness to the Son; the Father loves the Son: and he has given all things into his hand (John 3:35). Hence Love itself proceeds from the Father loving the Son, and from the Son loving the Father.

1437. But it can happen that something is given to someone, and he does not use well what was given, and so does not please the one who gave it. But God gave the fullness of his goodness to this one, and he used it well. Therefore he was well pleased, and hence he says, in whom I am well pleased. The same thing is written above, in whom I am well pleased (Matt 3:17), and in whom my soul has been well pleased (Matt 12:18).

Therefore, because he is such, hear him. Hence he insinuates that he was given as a teacher for all; the Lord your God will raise up to you a prophet of your nation and of your brethren like unto me: him you shall hear (Deut 18:15). Or hear him: not Moses or Elijah, except according as they teach Christ, or Christ’s teaching.

1438. Notice that Christ had testimony from heaven by the Father, from hell by Moses, from paradise by Elijah, and from earth by the disciples: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10).

Also, one should note that there are two regenerations: one in baptism, the other when we shall be cleansed from every unclean spirit. Hence in baptism, Jesus was pointed out by a dove, which is a simple animal, to indicate simplicity; it is also a fertile animal, to indicate the other regeneration. He appeared in a shining cloud to indicate brilliance and the extinguishing of every concupiscence; and the Lord will create upon every place of mount Zion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire in the night (Isa 4:5).

1439. And hearing this, the disciples fell upon their face, and were very much afraid. The transfiguration having been set down, here its effect on the disciples is set down. And

first, their fear is set down;

second, Christ’s comfort against their fear;

third, the effect.

The second is at and Jesus came; the third, at and lifting up their eyes, they saw no one.

1440. He says then, and the disciples hearing. They heard the voice of the Father from the cloud, as is said in Peter, and this voice we heard brought from heaven, when we were with him in the holy mount (2 Pet 1:18).

And he sets down a sign of their fear, that the disciples fell upon their face.

There follows the fear: and were very much afraid. But why were they afraid? Jerome sets out three reasons. First, because they knew that they had erred, as is said of Adam: I heard your voice in paradise; and I was afraid, because I was naked (Gen 3:10). Also, since they were wrapped in the cloud, they were aware of the presence of the divine majesty; and the Lord went before them to show the way by day in a pillar of a cloud (Exod 13:21). And it is natural that anyone be astounded by what he is not accustomed to. Also, on account of the voice from the cloud; what is all flesh, that it should hear the voice of the living God? (Deut 5:26). And because of this their courage failed, for they fell down on their faces.

1441. But one should note that the impious fall down in one way, the saints in another. The impious fall back, as is written of Heli, who when he had heard rumors about the Lord’s ark, fell from a chair and died of a broken neck (1 Sam 4:18). But the saints fall on their faces: they fell down before the throne upon their faces (Rev 7:11). And the reason is that we do not see what is behind. The eyes of a wise man are in his head (Eccl 2:14).

1442. Next, Christ’s comforting is set down. And he comforts them by deed and by word. By deed, against fear and falling. Against fear by his presence: Jesus came. I will fear no evils, for you are with me (Ps 22:4). And above, it is I, fear not (Matt 14:27). Likewise, he comforts through contact, for it is he who gives strength to the weary (Isa 40:29); and behold a hand touched me, and lifted me up upon my knees (Dan 10:10); hence it says, and touched them. Likewise, he comforts them against falling; hence and said to them: arise. Rise you who sleep, and arise from the dead: and Christ will enlighten you (Eph 5:14). Likewise, against fear: and fear not. This fear was pusillanimity, and those who rise from sin put off fear, because perfect charity casts out fear (1 John 4:18).

1443. Next, there follows the effect of the comforting: and lifting up their eyes, they saw no one except Jesus. And this is the effect of the divine comforting, that those comforted by Christ see no one but Jesus, nor do they rejoice or take comfort in any but him; for to me, to live is Christ; and to die is gain (Phil 1:21). Likewise, they lifting up their eyes saw no one but only Jesus because when one withdraws from the shadows of the law, and from the teachings of the prophets, which are indicated by Moses and Elijah, one holds only the teaching of Christ.

Or, according to another letter, he was the only one remaining lest it seem that the voice was speaking about Moses or Elijah. Hence when these two did not appear, it was certain that the voice was speaking about Jesus.

1444. Next is set down the command about delaying the revelation of this vision. Hence he says, and as they came down from the mountain, Jesus charged them, saying: tell no one the vision.

But for what reason? There are three reasons. First because, as Jerome says, it was going to happen that Christ would suffer, and that the Jews would be scandalized; unto the Jews indeed a stumblingblock (1 Cor 1:23). Therefore, if they had heard this, they would have been more scandalized, and hence they would have considered it to be nothing. Then they would have been more slow to believe in the resurrection.

Remigius explains it this way: because if he had told of it, what he desired would never have been fulfilled, and thus his own desire would have been frustrated, for it is written: with desire I have desired to eat this Pasch with you (Luke 22:15).

Hilary explains it this way: because spiritual glory would have been fittingly described only by spiritual men; but they were not yet spiritual. As yet the Spirit was not given (John 7:39).

1445. And his disciples asked him. In this part he satisfies the disciples’ request. And

first, the request is set down;

second, the response;

third, the effect.

The second is at and his disciples asked him; the third, at then the disciples understood.

1446. When the apostles saw him transformed, they thought that he would begin to reign from that moment. For they had understood that Elijah was supposed to come first (Mal. 4:5). And since they had seen him, they thought that he had already come, and his kingdom had drawn near: for behold the day shall come (Mal 4:1). And behold I will send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord (Mal 4:5). But they did not know this from Scripture, since they were simple, but rather they knew about it from the sayings of the scribes. Hence they say, why then do the scribes say that Elijah must come first? The scribes, who knew about it from the law, spoke thus, but corrupted the Scripture.

For there are two comings of Christ, namely the coming in glory, and about this coming it is understood that Elijah goes before him; but there is another coming in the flesh. Hence these men, corrupting the Scripture, explained it as about this coming.

1447. The Lord satisfies this doubt. And first, he touches upon the future coming; second, the past. Hence it says, But answering, he said to them: Elijah indeed will come. Hence he speaks of a double Elijah, for he speaks of the Elijah to come in his own person. And this one will come to announce the way of justice and restore all things, and he will convert the hearts of men to Christ, he will convert the Jews to the faith of the Patriarchs who had faith in Christ: blindness in part has happened in Israel, until the fullness of the gentiles should come in and so all Israel should be saved (Rom 11:25–26).

Augustine explains it another way: he will restore all things, because when the Antichrist comes he will seduce all, but when the Antichrist is dead all will be restored to faith by Elijah’s preaching.

Origen, in this way: he will restore, because if someone owes what he has not paid back, he should restore it. But anyone is a debtor to death; and since Elijah is not yet dead, when he comes he will restore all things, and repay the debt of death.

1448. There is added, about the other Elijah, but I say to you, that Elijah has already come. Who is this one? John the Baptist, not that he is Elijah in person, as is said in John, when it was asked of him, are you Elijah? And he said: I am not (John 1:21). But he is Elijah in spirit and power, for just as Elijah will be the precursor to the second coming, so John was the precursor to the first coming. Likewise, just as Elijah spoke against Jezabel, so John spoke against Herodias. And as Elijah was a desert dweller, so was John. Hence it is said of him, and he will go before him in the spirit and power of Elijah (Luke 1:17). In spirit: not because Elijah’s spirit will pass over into John, as some have held, but because he will have the same power.

1449. And they did not know him, i.e., they did not approve him, as is written below (Matt 21:25), where the Lord asked if John’s baptism is from heaven or from earth, because if they said from heaven, they should have believed. But have done to him whatever they wished, because they treated him badly, not according as justice demanded, but rather they imprisoned him. Something similar is written about Jeremiah, for they treated him evil, who was consecrated a prophet from his mother’s womb (Sir 49:9).

1450. So also will the Son of man suffer from them. John was Christ’s precursor as regards birth, because just as John was born from an old and sterile woman, beyond nature, so Christ was born from a virgin, beyond nature. Likewise in preaching, because he began to preach, do penance (Matt 3:2); so also did Christ. Likewise, as regards baptism. Therefore, it was required that he be the precursor as regards the passion, because just as he was killed for the sake of justice, so also was Christ. Hence, so also will the Son of man suffer from them.

1451. But from whom? From them? It seems that Jesus did not suffer from those by whom John suffered, because John suffered from Herod, and Christ from the scribes.

But one can say that it was from the same ones, because John suffered from Herod and with the Jews giving consent, while Christ suffered from the scribes, with Herod giving consent. For they were in that region, and he was presented to him; the kings of the earth stood up, and the princes met together, against the Lord and against his Christ (Ps 2:2).

Or, so also will the Son of man suffer from them, such that the from them expresses a simple relation, since all those from whom John and Christ suffered are in one generation.

1452. Next, the effect of this response is set down: then the disciples understood that he had spoken to them of John the Baptist. Then: that is, when the Lord had spoken to them. The declaration of your words gives light: and gives understanding to little ones (Ps 118:130).

Curing of a lunatic

17:14 And when he had come to the multitude, there came to him a man, falling down on his knees before him, [n. 1453]

17:15 saying: Lord, have pity on my son, for he is a lunatic, and suffers much, for he falls often into the fire, and often into the water. [n. 1457]

17:16 And I brought him to your disciples, and they could not cure him. [n. 1460]

17:17 Then Jesus answered and said: O unbelieving and perverse generation, how long will I be with you? How long will I suffer you? Bring him here to me. [n. 1461]

17:18 And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour. [n. 1463]

17:19 Then the disciples came to Jesus secretly, and said: why could we not cast him out? [n. 1464]

17:20 Jesus said to them: because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you would say to this mountain: remove from here, and it would be removed; and nothing will be impossible to you. [n. 1466]

17:21 But this kind is not cast out except by prayer and fasting. [n. 1472]

17:22 And when they gathered together in Galilee, Jesus said to them: the Son of man will be betrayed into the hands of men; [n. 1473]

17:23 and they will kill him, and the third day he will rise again. And they were troubled exceedingly. [n. 1474]

17:24 And when they had come to Capernaum, those who received the didrachmas came to Peter and said to him: does not your master pay the didrachmas? [n. 1476]

17:25 He said: yes. And when he had come into the house, Jesus prevented him, saying: what does it seem to you, Simon? The kings of the earth, from whom do they receive tribute or custom? From their own children, or from strangers? [n. 1478]

17:26 And he said: from strangers. Jesus said to him: then the children are free. [n. 1478]

17:27 But that we may not scandalize them, go to the sea, and cast in a hook, and that fish which comes up first, take, and when you have opened its mouth, you will find a stater; take that, and give it to them for me and you. [n. 1481]

1453. And when he had come. Here he foretells the tranquility of glory, which is attacked by the oppression of demons, and the disturbance of men. And

first, he foretells that the first will cease, through the healing of the lunatic;

second, the second.

And concerning the first,

first, the healing of the lunatic is set down;

second, he foretells the passion, at and when they gathered together in Galilee;

third, about paying the tribute, at and when they had come to Capernaum.

Concerning the first,

first, he heals;

second, he satisfies doubt, at Jesus said to them.

Concerning the first, he does two things:

first, the father’s petition is set down;

second, the satisfaction, at bring him here to me.

Concerning the first, he does three things:

first, the time is set down;

second, the sick one is made known;

third, the petition.

1454. The time is set down when it says, and when he had come to the multitude. Peter, drawn by the sweetness of glory, would have remained on the mountain always; but Christ willed to come down from the mountain so the crowds could have access to him, out of the charity which he had toward the crowds, since charity does not seek what is her own (1 Cor 13:5).

Hence when he had come, there came to him a man falling down on his knees. If he had not come down, this man would not have come to him. And he came humbly, falling down on his knees, because the Lord hears the prayer of the humble (Ps 101:18). This man can signify the human race. That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10).

1456. Then the petition is set down. He does not ask, but rather explains the illness, for it is enough to explain a misery to the compassionate.

First, he explains the illness;

second, what happens;

third, that he did not find a remedy.

1457. He says then, Lord, have pity on my son, for he is a lunatic.

One should note that many ask on their own behalf, as above, with the woman who had a flow of blood. Sometimes, someone asks on behalf of another, as here, while sometimes he cures someone unasked, as in spiritual infirmity, as is written about the publican (Luke 18:13). Indeed, sometimes someone is cured at another’s request, as is said in James, pray one for another, that you may be saved (Jas 5:16). Sometimes, without prayer, as in Paul’s conversion (Acts 9:4).

1458. But why is it said that he is a lunatic? A lunatic, properly speaking, is one who goes mad according to the position of the moon. But it seems that this man was not a lunatic, but rather demon-possessed, because it says below that a demon went out of him.

It can be said that this is not the Evangelist’s word, but the deceived father’s word, who thought that he was a lunatic. Or because above it is written that he cured lunatics, and these were demon-possessed (Matt 4:24).

Some say, as some doctors do, that they were not made mad by a demon, but by a bad composition of the humors, or by the disposition of the body, and this is because when the moon grows, every moisture increases. Thus, since the brain is most moist, when the moon suffers a decrease, a decrease is suffered in the brain itself: and so the sort of people who decrease suffer when the moon decreases.

But this is against the faith, because Scripture expressly calls them demon-possessed. And this is clear, because they speak from a spirit, because many who are ignorant suffer in this way, and yet speak about the Scriptures.

Therefore one should say that the evil spirits aim to ensnare men in many ways, and they want to defame them. For this reason, some demons induce infirmities and vexations according as they see the thrust of the stars cooperating toward this, to lead men into error, that they might believe that they suffer badly merely from the influence of the stars.

1459. And suffers much. Here the things that happen are set down. In any infirmity there are different conditions. For some have a heavier fever, others are weaker; so also this one was heavily burdened. For he falls often into the fire, and often into the water. So he was in great danger. Hence one should notice that the Lord does not withdraw his hand in times of danger. Hence the man would already have been dead if God had not extended his hand, as is written of Job: however much Satan tortured him, still the Lord commanded him that he not lay a hand on his soul (Job 2:6).

This signifies an unstable reason, about which it says a fool is changed as the moon (Sir 27:12).

And he falls often into the fire, namely wrath; a fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22). Often into the water, namely desire. You are poured out as water, you do not grow (Gen 49:4).

1460. And I brought him to your disciples, and they could not cure him. Here this man’s wickedness is touched upon, for he wanted to accuse the disciples; hence, for he lies in wait and turns good into evil, and on the elect he will lay a blot (Sir 11:33).

1461. Hence the Lord reproaches him: then Jesus answered and said: O unbelieving and perverse generation. Hence the response is set down.

And he does two things:

first, he reproaches vice;

second, he grants a benefit.

1462. It says then, then Jesus answered. This man wanted to defame the disciples to the crowds, and even to defame Jesus, by saying that he did not have this power; and many were conspiring together in this. So Christ inveighs against the whole nation, and accuses them of disbelief, saying, O unbelieving . . . generation, because this was not due to the disciples’ lack of power, but to their own disbelief. Likewise, he accuses them of perversity, and perverse, because they laid their own fault on the apostles; they are a wicked and perverse generation. Is this the return you make to the Lord, O foolish and senseless people? (Deut 32:5–6).

How long will I be with you? And Christ sets out two things. First, their impenitence; second, the divine patience, for there is no fitting fellowship of the just with the unjust; if the wolf will at any time have fellowship with the lamb, so the sinner with the just (Sir 13:21). And what concord has Christ with Belial? (2 Cor 6:15). Hence he wishes to say, you seize onto my fellowship, and yet you never cease to slander me and my disciples. And, as Jerome says, the Lord does not say this as though me were angry, but rather speaks in the manner of a doctor who comes to a sick person who will not obey his orders, and says: how long will I visit you, who do not want to obey my orders?

So he gives an example to prelates that, even though men be against them, still they should grant benefits, as he himself did by healing the son of this man, who was slandering him and the disciples.

1463. Hence he says, bring him here to me. And first, the manner of the healing is set down; second, the effect.

First, the one acting is set down, namely Christ; hence he says, bring him here to me. Men sin in many ways. Some out of ignorance, some out of weakness, some out of malice. The one who sins out of ignorance can be instructed by a man; the one who sins out of weakness, namely the one who sins through incontinence, who sorrows over sin, and is drawn by the passions, this one cannot be healed by just anyone, rather it is necessary that he be led to Jesus, who heals all our infirmities. And this is the path, for Jesus rebuked him, because this had happened to him through his own sin; you are ensnared with the words of your mouth, and caught with your own words (Prov 6:2). Or Jesus rebuked him, namely the demon.

There follows the effect: and the devil went out of him, and the child was cured from that hour, for he spoke, and they were made (Ps 148:5).

1464. Then came the disciples to Jesus secretly. Above, the Lord healed the lunatic; here he satisfies the disciples’ questions. And

first, the question is set out;

second, the response, at Jesus said to them.

1465. Now, in order for you to understand the question, you should know that above, the Lord had given them the power of casting out demons (Matt 10:8). Hence they were uncertain whether they had lost the grace given because of guilt. So then came the disciples to Jesus secretly.

But why in secret? Not because of shame, but because they were supposed to hear something great, and secret things should not be spoken to all; above, because it is given to you to know the mysteries of the kingdom of heaven: but it is not given to them (Matt 13:11).

1466. Jesus said to them. Here he responds. And

first, he satisfies;

second, he sets out a general teaching, at but this kind is not cast out except by prayer and fasting.

Concerning the first,

first, he responds to the question, and

second, he manifests the response, at amen I say to you.

1467. They had asked, why could not we cast him out? The Lord responds: because of your unbelief. Here one should consider that before they had received the Holy Spirit in such fullness as that with which they were all filled with the Holy Spirit (Acts 2:4), they suffered from some weakness; hence the Lord reproached them, O foolish, and slow of heart to believe. (Luke 24:25). Nor is it a marvel, because when the Lord was on the mountain, those who were foremost in faith, namely Peter, James, and John, were absent. For weakness of faith is a reason why miracles are not worked, since the working of miracles comes from omnipotence, since faith rests on omnipotence. Hence where there is a weakness of faith, there is a lack of miracles. Hence it says above, that Christ worked only a few miracles in his own land on account of their unbelief (Matt 13:58). Sometimes, miracles happen because of the need of the one who asks, as is said above about the Canaanite woman (Matt 15:22). Sometimes they happen to manifest the sanctity of some saint, as is written, where it says that when the robbers of Syria had come into the land of Israel, they cast out a dead body next to Elisha, and it revived, not because the dead man had merited it, but to manifest Elisha’s sanctity (2 Kgs 13:20).

1468. For, amen I say to you, if you have faith as a grain of mustard seed. Here he manifests his response.

And a certain conditional statement is set out, whose antecedent is if you have faith. The consequent is you would say to this mountain: remove from here, and it would be removed. Some say that faith compared to a grain of mustard would be a small faith, as though to say: if you have some faith, you shall say this. But Jerome disproves this, because the Apostle says, if I should have all faith, so that I could remove mountains (1 Cor 13:2). Hence perfect faith is required for moving a mountain.

1469. By the fact that he says, as a grain of mustard, the threefold perfection of faith is indicated. For we find in a grain fervor, fertility, and littleness.

Before a grain is crushed, it seems to have no fervor; when it is ground, it begins to ferment. In the same way, before a faithful man is tested he seems despicable, but when he is ground, then his sanctity appears. If now you must be for a little time made sorrowful in diverse temptations: that the trial of your faith, much more precious than gold which is tried by the fire, may be found unto praise and glory and honor at the appearing of Jesus Christ (1 Pet 1:6–7).

Likewise, we find fertility in a grain. Above, Jesus says that although it is little, it grows into a great harvest, such that the birds of the sky dwell there (Matt 13:32). As in Hebrews, where the works of faith are recounted; and there follows: who by faith conquered kingdoms (Heb 11:33).

Likewise, we find littleness, and this can point to the humility of faith. For someone is known to be humble in faith when he agrees with God’s words; if any man teach otherwise, and consent not to the sound words of our Lord Jesus Christ, and to that doctrine which is according to godliness, he is proud (1 Tim 6:3–4). Thus, going the other way, he who agrees with God’s words is humble.

So he wishes to say, if you have faith, and if it is a fervent faith, lacking in nothing, fertile in works, if it is small and humble, you would say to this mountain: remove from here, and it would be removed.

1470. Here is a question, which is raised by unbelievers. We do not find that the apostles ever did this.

Chrysostom responds: even if it is not reported about the apostles, yet it is reported about apostolic men. For it is written in blessed Gregory’s book of Dialogues that when a certain man wished to construct a church, not having a place to build, he commanded the mountain to withdraw from there, and it withdrew. Or perhaps they did this, but it is not written. Or it can be said that if they did not do this, it was not because it was impossible, but because the occasion did not present itself. For miracles are sometimes worked out of necessity, and sometimes for utility; and since it was not necessary, they did not do it.

Or, the mountain stands for the devil. Remove from here, i.e., from this body, and it would be removed. Or, according to Augustine, it is understood as about the spirit of pride.

1471. And nothing will be impossible to you. And what is this? Were they omnipotent? No, because only the one who can do all things by his own power is truly omnipotent; but these did not work by their own power, but as a king commands in one way, and his servant in another, for the king commands in his own name, the servant in the name of the king.

1472. But this kind of demon, the this does not indicate just the lunatic’s kind, but every kind of demon, is not cast out except by prayer and fasting. Chrysostom says that to the degree that the soul is more lifted up, to that degree it is more terrible to demons; for Christ himself is terrible to the demons, hence those who are joined to Christ are terrible to them. But the lifting up of the mind is impeded by the heaviness of the body, is impeded by intemperance and drunkenness. Hence: and take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness (Luke 21:34). Hence the one who is weighed down by drunkenness cannot have a mind lifted up to God. Therefore, fasting is required for lifting up the mind; hence, prayer is good with fasting (Tob 12:8). Likewise, and I set my face to the Lord my God, to pray and make supplication with fasting, and sackcloth, and ashes (Dan 9:3). Therefore, as Origen says, in order to drive out a spirit, one should not pursue feasting, but prayers and fasting. Or, the lunatic indicates the instability of the body, or the one who is carried along by different desires. The sort of man who often falls into fire and water is only cured in fasting and prayer. For the flesh lusts against the spirit: and the spirit against the flesh (Gal 5:17).

So it is necessary that you weaken the body, and strengthen the spirit. But the spirit is strengthened through prayer, since prayer is the ascent of the mind into God; but the flesh is weakened through fasting. Or because the spirit does not cease to lust against the flesh, good works, which are signified by prayer, are required, and abstinence from evil, which is signified by fasting.

1473. And when they gathered together in Galilee. Above, the tranquility of glory was represented by liberation from the power of demons. This liberation is completed by Christ’s death; that, through death, he might destroy him who had the empire of death, that is to say, the devil: and might deliver them, who through the fear of death were all their lifetime subject to servitude (Heb 2:14–15).

For this reason, he immediately adds something about the prediction of the passion. And

first, the prediction is set down;

second, the effect, at and they were troubled exceedingly.

1474. Our Lord had announced his passion before, and now again, and in what follows. And why so many times? Because things which are foreseen move one less; therefore, since it was going to happen that the disciples would be scandalized at the Lord’s death, he wished to predict it to them often, that they might be scandalized less. But he always adds something. Before, he mentioned the killing, but not the handing over; while here he mentions the handing over, saying, the Son of man will be betrayed into the hands of men.

And rightly does he say, the Son of man, because although the one who is handed over is the Lord of glory, yet he is handed over according as he is a son of man. Hence Augustine: although some things are said of the Son of God and the Son of man, yet a distinction is made, because weak things are said of the human nature, and enduring things of the divine.

But he does not say by whom he was handed over. For he handed himself over; and delivered himself for me (Gal 2:20). He was handed over by the Father, who spared not even his own Son, but delivered him up for us all (Rom. 8:32). Likewise, he was handed over by Judas; above, who also betrayed him (Matt 10:4). Likewise, by the demons: John says that the devil put in the heart of Judas that he should hand him over (John 13:2). And, let us therefore lie in wait for the just (Wis 2:12).

And the third day he will rise again. He will revive us after two days: on the third day he will raise us up, and we will live in his sight (Hos 6:3).

1475. There follows the effect: and they were troubled exceedingly. They were aware of both the death and the resurrection, but they did not see their usefulness. But because I have spoken these things to you, sorrow has filled your heart (John 16:6).

1476. And when they had come to Capernaum. Having completed the tranquility of glory, he sets out the paying of the tribute; the tribute has ceased (Isa 14:4); the servant is free from his master (Job 3:19).

Hence he does three things:

first, he sets out the demanding of the tribute;

second, the liberty of the sons;

third, the paying of the tribute.

1477. It says, and when they had come. A didrachma means a double drachma. Hence each Jew was supposed to pay two drachmas every year.

But where was this tribute from? Some say that it was from the law (Exod 13), that since the Lord had killed the first-born males of Egypt, he decreed that all the first-born were his, and that the sons should be redeemed. Later, he commanded that they should be prepared for the service of the Levites. And later he commanded that the Levites be numbered. And there were found more first-born than Levites. Then he commanded that a price be paid for their redemption. Jerome says that this was not from God’s law, but from the Emperor’s: Judea was at that time a tributary of the Romans, and paid a tax per head. And this seems more true, because it says below, the kings of the earth, from whom do they receive tribute or custom? (Matt 17:25). Therefore he speaks of the imperial tribute.

But why in Capernaum? Because it was taken from each person in his own city, and Capernaum was the principal city of Galilee.

1478. But since they held Christ in reverence, they did not approach him, but Peter; and they only asked him with meekness: does not your master pay the didrachmas? Then Peter’s response is set down: he said: yes, i.e., it is true that he does not pay it. Chrysostom says that, lest he be harassed, he said, yes, he does pay it.

There follows Christ’s questioning, then Peter’s response.

There are two things to be considered in the questioning, namely that he was not afraid of being denounced, for while he was in such a state, he was bound to a certain indignity; and there are some who are so disposed that when they see something weak in a great man, they are immediately scandalized. For this reason, lest they be scandalized, Jesus prevented him, so that next to the weakness he placed something great, namely that he knew what Peter had said while he was not there. All things are naked and open to his eyes (Heb 4:13). Also, one should notice that he entrusts judgment to Peter, since he spoke more frequently, saying, what does it seem to you, Simon? Does not the ear discern words? The kings of the earth, of whom do they receive tribute or custom? (Job 12:11).

There is a difference between tribute and custom, for a tribute is from the fields and the vines, while a custom is given from a person. For as a sign of his subjection, the man who is subjected should give something; and this is called a custom. From this he wanted to argue that since the sons of the king do not pay tribute, he himself is not bound: for he is the King of kings, through whom all reign. Likewise, according to the flesh, he was from royal seed. Who was made to him of the seed of David, according to the flesh (Rom 1:3). Chrysostom says that we can note from this that he is a natural Son, because the one who is natural is said first.

And he said: from strangers.

1479. Then Christ’s response is set down, that the kings spare their own children. Why do you consume my people, and grind the faces of the poor? (Isa 3:15). For it seems just. For the one who governs has the care of those under him; therefore those under him should serve him like members of the body. For just as the members of the body serve the whole body out of what is their own, so anyone subject should serve the community out of his own goods.

So the Lord concludes, then the children are free. Origen: this is so in one way. Therefore, the sons of the earthly king are free, but the sons of God are free in the presence of God.

1480. But how is this to the point? Either he speaks about children according to the flesh, and in this way he was not a son according to the flesh; if according to the spirit, then all Christians are free. But this is against the Apostle: render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom (Rom 13:7).

I say that this holds true concerning the one who was a Son by nature. For he was truly free. But the children according to the spirit have freedom in the same way as they have sonship, by conformity to Christ, who is the firstborn amongst many brethren (Rom 8:29). Insofar as they are like the firstborn, they are free. Who will reform the body of our lowness, made like to the body of his glory (Phil 3:21).

1481. But that we may not scandalize them. It is true that the Lord is free, but since he took on the form of a slave, as is written (Phil 2:7), he did not refuse to pay, and by this he gave an example of humility.

And in this payment there are noted three things to be praised and admired. First, his meekness, for he is meek, according as he himself testifies above, learn from me, because I am meek, and humble of heart (Matt 11:29). He is properly called meek who wishes to offend no one; be without offense to the Jews, and to the gentiles, and to the Church of God (1 Cor 10:32).

1482. Likewise, Christ’s poverty is to be admired, because he was so poor that he did not have anything to pay with; being rich he became poor, for your sakes; that through his poverty you might be rich (2 Cor 8:9).

Someone could object: did he not have a money-box? This is true, but it was all given for the use of the poor. He judged it robbery to spend on some other use what was for the use of the poor. Chrysostom says that he paid so that when he paid the tribute he might show on the one side his power, on the other side a mystery.

Go to the sea, and cast in a hook, and that fish which comes up first, take, and when you have opened its mouth, you will find a stater. The image of Caesar was on that stater, and it signifies the devil, who had nothing in him; for the prince of this world comes, and in me he has not any thing (John 14:30). Therefore since he had nothing of his own, he did not wish to pay from his own money.

1483. Likewise, his providence; so he says that we should be amazed at how he could know that right away he would come across a fish which had a stater in its mouth. And if it was not there, but he created it from nothing, it was a marvel; but if he led the fish to the hook, it showed a tremendous providence.

By this fish which first came to the hook is understood the first martyr, blessed Stephen. It had a stater in its mouth, which was worth a didrachma, and double; and it signifies Stephen himself, who saw the very divinity and humanity. Or it can be understood as Adam.

Likewise notice that if someone often speaks of riches and of money, he has a stater in his mouth; hence the one who converts such a man gets the fish which has a stater in its mouth.

1484. Also, humility is indicated. Hence, take that, and give it to them for me and you. And the fact that he paid the tribute for Peter and for himself signifies that by Christ’s passion, he would acquire for himself the glory of the resurrection; for which cause God also has exalted him (Phil 2:9). Peter and the others are redeemed from punishment and guilt. Or in another way: because he suffered for himself, that he might acquire the glory of the resurrection for his body, and for the people, that he might wash them from sins. For he washed us from our sins in his own blood (Rev 1:5).

Christ’s Care for Men

The little children

18:1 At that hour the disciples came to Jesus, saying: who do you think is the greater in the kingdom of heaven? [n. 1486]

18:2 And Jesus, calling to him a little child, set him in the midst of them, [n. 1488]

18:3 and said: amen I say to you, unless you be converted, and become like little children, you will not enter into the kingdom of heaven. [n. 1488]

18:4 Whoever therefore will humble himself as this little child, he is greater in the kingdom of heaven. [n. 1488]

18:5 And he who will receive one such little child in my name, receives me. [n. 1490]

18:6 But he who will scandalize one of these little ones who believes in me, it would be better for him that a millstone of an ass were hung about his neck, and he were drowned in the depth of the sea. [n. 1492]

18:7 Woe to the world because of scandals. For it is necessary that scandals come, but nevertheless, woe to that man by whom the scandal comes. [n. 1496]

18:8 And if your hand, or your foot scandalize you, cut it off, and cast it from you. It is better for you to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire. [n. 1500]

18:9 And if your eye scandalize you, pluck it out, and cast it from you. It is better for you, having one eye, to enter into life, than having two eyes to be cast into hell fire. [n. 1500]

18:10 See that you do not despise one of these little ones, for I say to you, that their angels in heaven always see the face of my Father who is in heaven. [n. 1501]

18:11 For the Son of man came to save that which was lost. [n. 1508]

1485. Above, the Lord revealed the future glory in his transfiguration; here he treats of the progress toward that glory.

And it is divided into two parts, for

first, he teaches how one should arrive at it;

second, certain ones who were inordinately asking for excellence in glory are reproached, which begins in chapter twenty.

Concerning the first,

first, he teaches how one is to arrive at that glory by the common way;

second, how one is to arrive by the way of perfection, which begins in chapter nineteen.

First, since one arrives at glory through humility, first he shows humility’s way;

second, he forbids one to cause scandal, at but he who will scandalize one of these little ones;

third, he teaches that what introduces scandal should be given up, at and if your hand, or your foot scandalize you, cut it off, and cast it from you.

Concerning the first,

the disciples’ questioning is set down;

second, Christ’s response.

1486. The occasion for the questioning is taken from what was said to Peter, that he should go to the sea, and having found a stater in a fish, he should pay for him and for Peter; hence he seemed to prefer him to the others. And since they were still weak, they suffered some movement of zeal and envy.

But see that when he took the three along onto the mountain, they were not moved as they are here, since he preferred only one. Hence they were asking, who do you think is the greater in the kingdom of heaven? while one does not arrive by being greater, but by the spirit of humility; in humility, let each esteem others better than themselves (Phil 2:3).

In this question there is this to be imitated, that they were not desirous of earthly things, but of heavenly things; while we look not at the things which are seen, but at the things which are not seen (2 Cor 4:18).

1487. But what is this? Ought not one to seek excellence in the kingdom of heaven?

It should be said that there are two ways of having eminence in the kingdom of heaven. Either in such a way that we consider ourselves suitable, and this is pride and against the Apostle, in humility, let each esteem others better than themselves (Phil 2:3). But to desire greater grace that glory may be greater for us is not evil: be zealous for the better gifts (1 Cor 12:31). Likewise, the apostles knew that there were different dwelling places in glory, just as star differs from star in brilliance (1 Cor 15:41); so they were asking because they believed that one is greater than another in heaven, against some heretics who have held the contrary.

1488. Next, Christ’s response is set down, and he sets down Christ’s deed and word; hence he says, and Jesus, calling to him a little child.

Who is this little child? It is explained in three ways. Chrysostom explains him as truly a child, since he was free from passions, that he might present an example of humility, as below: allow the little children, and do not forbid thm to come to me (Matt 19:14). And it is said that this child was Blessed Martial.

It is explained in another way, that Christ, considering himself a little child, stood himself in their midst, saying, unless you be converted, and become like little children, you will not enter into the kingdom of heaven. But I am in the midst of you, as he who serves (Luke 22:27).

In another way, that by the little child is understood the Holy Spirit, who makes little children, because he is the Spirit of humility; and I will put my Spirit in the midst of you (Ezek 36:27).

One should also note the Lord’s word. And first, he touches upon the necessity; second, the effectiveness.

1489. Amen I say to you, unless you be converted, i.e., be free from this vanity; turn to me (Zech 1:3), and become like little children, not in age, but in simplicity; brethren, do not become children in sense: but in malice be children (1 Cor 14:20).

There are many qualities of little children. They do not desire great things; not minding high things (Rom 12:10). They are free from concupiscence; above: whoever will look on a woman to lust after her, has already committed adultery with her in his heart (Matt 5:28). And children do not have this sort of concupiscence. Likewise, they do not remember enmities.

1490. Hence unless you . . . become like little children, i.e., imitators of the properties of children, you will not enter into the kingdom of heaven. No one but the humble will enter; glory will uphold the humble of spirit (Prov 29:23). Or, you will not enter into the kingdom of heaven, i.e., into the teaching of the Gospel, as below, the kingdom of God will be taken from you, and will be given to a nation yielding the fruits (Matt 21:43).

For the entry is through faith; hence unless you become, and if you do not believe like little children, you will not enter into the kingdom of heaven, because he who believes not will be condemned (Mark 16:16). Glory will uphold the humble of spirit (Prov 29:23).

And he who will receive one such little child, i.e., whoever is an imitator of childlike innocence, he is the greater, because to the degree that one is more humble, to that degree one is higher, for he who humbles himself, will be exalted (Luke 18:14).

1491. But there can be a question. For it seems that this is not true, since perfection lies in charity; therefore where there is greater charity, there is greater perfection.

One should say that humility is necessarily joined with charity. And you can see this if you consider who is humble. For as there are two things in pride, namely inordinate affection and an inordinate estimation of self, so it is in humility, the other way around. For the humble man does not care about his own excellence, and does not consider himself worthy. This necessarily follows on charity. Every man desires the excellence which he loves. Therefore, the more a man has of humility, the more he loves God; and the more he despises his own excellence, the more also he attributes less to himself. Thus the more a man has of charity, the more he has also of humility.

And he who will receive one such little child in my name, receives me.

1492. Because the little ones are so suitable, they should not be scandalized; hence, but he who will scandalize. And

first, he shows that the little ones should not be scandalized on account of the punishment;

second, on account of divine providence.

The second is at see that you do not despise one of these little ones.

First, he says that scandal is not to be inflicted on the little ones;

second, that it is not to be avoided carelessly, at and if your hand.

And first, he sets out the punishment in particular;

second, in general, at woe to the world because of scandals.

1493. One should see that punishment is twofold, namely the punishment of the damned, and the punishment of the senses. He touches upon both: and he who will receive one such little child, not for his own sake, but for my sake, receives me. There follows but he who will scandalize one of these little ones.

If he is such a man, it is agreed that he is greater. And how will the one who is greater be scandalized? For the perfect are not scandalized. Chrysostom says that to scandalize is the same as to cause injury, and this can be done to the perfect and the imperfect. Origen says that some have been made little children, while others are in progress. Those who have been made little children are those who have arrived at perfection, and these cannot be scandalized; those who are in progress, since they are imperfect, can be scandalized, as those who are newly converted. Jerome says that although they are not scandalized, nevertheless someone can scandalize them, because there is active scandal and passive scandal. The Lord seems to touch upon all the apostles, and he touches especially upon Judas, as below, you will all be scandalized (Matt 26:31).

1494. And what is this punishment? It would be better for him that the millstone of an ass were hung about his neck. And as Jerome says, the Lord speaks in the manner of the Palestinians, who did not turn millstones in water, but turned millstones with horses. Hence he speaks of a millstone which a horse or a mule could carry.

And he were drowned in the depth of the sea. And this was the punishment which was inflicted on someone who committed theft, for a stone of this sort was tied around his neck, and he was cast into the sea. This was also done to Blessed Clement, although he was not a thief. Hence he is worthy of eternal punishment. Hence it is better to undergo any temporal punishment in the present than to undergo an eternal punishment; it is a fearful thing to fall into the hands of the living God (Heb 10:31); and, but it is better for me to fall into your hands without doing it, than to sin in the sight of the Lord (Dan 13:23).

1495. In another way, it is interpreted mystically, and this is threefold. In one way, by the stone is understood the blindness of the gentiles, since the animals which are appointed to bear this stone are blinded: it is written that they plucked out the eyes of Samson and made him grind (Judg 16:21). Hence it was expedient for the Jews that they had never seen Christ and had been cast into the depth of the sea, i.e., into the depth of unbelief. Hence, for it had been better for them not to have known the way of justice, than after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).

In another way, by the ass’s millstone is understood the active life. And it happens that someone crosses over to the contemplative life, and while he is there, he scandalizes contemplation, because he does not understand himself; therefore it is expedient for him that the millstone of an ass were hung about his neck, and he were drowned in the depth of the sea, i.e., into the depth of temporal affairs.

Augustine speaks this way: it would be better, i.e., it is fitting, and it is a punishment fitting for him that the millstone, i.e., the desire for the world, because he who scandalizes is desirous, were hung about his neck, i.e., in his affections, and he were drowned in the depth, namely of desires.

1496. Woe to the world because of scandals. The punishment in particular being set out, the punishment in general is set out. And he does three things:

first, he foretells it in general;

second, he adds the necessity;

third, he removes an excuse, because it is better for those who scandalize that an ass’s millstone be tied around their neck.

1497. Woe to the world because of scandals. The world means those who love the world, because to the degree that someone is attached to the world, to that degree he suffers more scandal; hence the Lord says, in the world you will have distress: but have confidence, I have overcome the world (John 16:33). Woe to the world, and to those who love the world.

1498. For it must needs be that scandals come. Some heretics have thought that there is an absolute necessity that sins happen, and that necessity is introduced by both the divine foreknowledge and the nature of the stars. But this is false, because it would be attributed to God, who is the author of nature.

Chrysostom says that it is necessary that it happen this way, as the necessity of divine providence is a conditioned necessity. Hence it is necessary that if he foresees that this man will sin, he will sin, but it does not follow that he sins out of necessity.

Origen says that the necessity presupposes the demon’s malice and men’s weakness. Hence, it is necessary that scandals come, because it is necessary that the devil deceive men and men obey him. And so this necessity comes about on the supposition of the devil’s malice and men’s weakness.

Others explain it this way: it is necessary, i.e., it is useful, because men are tested by scandals; for there must be also heresies: that they also, who are approved, may be made manifest among you (1 Cor 11:19).

Or according to Haymo, he speaks of the scandal of the cross; but we preach Christ crucified, unto the Jews indeed a stumblingblock, and unto the gentiles foolishness (1 Cor 1:23).

1499. But it is objected: if it is necessary, then they are free of sin, since it must happen this way.

I do not say that this is necessary with an absolute necessity, for nevertheless, woe to that man by whom the scandal comes. Hence although the demons incite him, nevertheless it is attributed to him for punishment; neither yield your members as instruments of iniquity unto sin (Rom 6:13). It is spoken especially of Judas, who handed him over.

You say, woe to that man by whom the scandal comes; hence scandal should not be inflicted on the little ones. And although it should not be inflicted, nevertheless they should not be careless in avoiding scandal; quite the contrary, one can avoid scandal through something useful for action, or knowledge, or support.

1500. Hence he sets this out under the likeness of the members of the body: and if your hand, or your foot scandalize you, cut it off, and cast it from you. Yet do not think that you should cut off the members of your body, but by the members are understood friends and neighbors. For man is necessary for man, for working, for support, for teaching. The one that corrects in action is the hand; the one that supports is the foot. Hence, I was an eye to the blind, and a foot to the lame (Job 29:15). Hence, if your hand, i.e., the one who directs your working, or your foot, i.e., the one who supports you, scandalize you, i.e., is an occasion of sin for you, cut it off, and cast it from you.

And he gives the cause: it is better for you, because it is better to suffer any temporal evil whatsoever than to merit eternal punishment.

Likewise, someone is necessary to you for teaching; hence he is an eye for you. Hence if your eye scandalize you, pluck it out. And he gives the cause: it is better for you, having one eye, to enter into life.

Or it can be referred to the whole Church, because the eyes are the prelates, the hands the deacons, the feet the simple men. Hence one should rather depose a prelate, or cut off a deacon, than permit the Church to be scandalized.

Or by the eye is understood contemplation, by the hand work, by the foot progress; hence if you see that this contemplation, or work, or progress is an occasion of sin for you, cut it off, and cast it from you.

1501. See that you do not despise one of these little ones. Above, he had taught the apostles to avoid scandal on account of the punishment; now here he teaches them to avoid it out of consideration of divine providence.

And concerning this he does two things:

first, he sets it out;

second, he gives the reason, at for I say to you that their angels in heaven always see the face of my Father who is in heaven.

1502. Thus he said that he who will scandalize one of these little ones who believe in me, it would be better for him that the millstone of an ass were hung about his neck . . . See that you do not despise one of these little ones, for littleness quickly leads one to contempt. For behold I have made thee a little one among the nations, despicable among men (Jer 49:15).

But it is asked, which little ones does he speak of here? One should say, he speaks of the little ones who are little in the consideration of men, but great with God: these are God’s friends. He who despises you, despises me (Luke 10:16).

One should say, as Origen solves it, that by little ones are understood the humble, who are perfect; and such men are not scandalized, and yet once in a while they fall. Or although not all are scandalized, yet some one is scandalized. According to Jerome, it is understood of those who are little in Christ, as of those newly converted to Christ. And then it connects with what came before.

1503. Thus it was said that the part which scandalizes should be cut off, and then the very little, and the infirm, and sinners, although they should not be scandalized, yet they should not be despised. For I say to you, that their angels in heaven always see the face of my Father who is in heaven. Here a reason is given based on divine providence:

first, as regards the ministry of the angels;

second, as regards Christ’s ministry, at for the Son of man came to save that which was lost.

1504. Thus it was said, do not despise them, because those for whom the Lord has such care are not to be despised. For I say to you, that their angels. Why their? Because they are assigned to their protection. For, as Jerome says, there is an angel assigned to each man for his protection; for he has given his angels charge over you; to keep you in all your ways (Ps 90:11); are they not all ministering spirits, sent to minister for them, who will receive the inheritance of salvation? (Heb 1:14). These angels have the role of bringing and announcing divine things to us. Likewise, they carry our prayers to God and present them; and the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel (Rev 8:4). Hence if the Lord provides for them so generously that he wills them to be served by angels, they are not to be despised; it is said of the widow that her tears ascend from the cheek even to heaven (Sir 35:18). Or their angels, because they are their fellow-citizens, since there is one society of angels and of men. Hence they are fellow-citizens of the heavenly city. Hence their dignity is so great, for their angels in heaven always see the face of my Father who is in heaven.

1505. And here four things can be pointed out. Continuity of vision, since they always see. Someone could say that since they are sometimes sent into service, they do not always see God’s face, and for this reason he says, always.

Likewise, their sublimity of vision is recorded. We see something of the highest things, but in a certain obscurity, and through creatures, as is said, for the invisible things of him, from the creation of the world, are clearly seen (Rom 1:20). But the angels see in a certain loftiness; hence he says, in heaven.

Likewise, clear vision is noted. For we see now through a glass in a dark manner; but then face to face (1 Cor 13:12). It should not be said that he has a bodily face, but it says face, i.e., the open vision of him. For when someone is seen in a mirror, he is not seen with open vision; but when he is seen in the face, then he is seen openly. Thus God is seen in a mirror when he is seen through creatures; but when in himself, and through himself, then vision will be face to face.

Chrysostom says that a certain excelling pleasure is noted, for these are perfect men: if angels are their ministers, it is indicated that a certain greater pleasure is theirs than is the angels’. Hence they see him taking a position for himself. Hence not only is the vision a gift, but also comprehension; I follow after, if I may by any means apprehend (Phil 3:12).

1506. But why does he say, of my Father who is in heaven? To exclude the error of those who set down angels to mean demons. Hence they said that angels are in heaven and demons in the middle, so they are mediators, and our ministers. So to exclude this, he says they always see the face of my Father who is in heaven.

Likewise, another reason is to arouse our desires, for if they see, we also shall see, for we should hope for this.

1507. But lest it seem to be a little thing that angels are assigned to the protection of men, he also proves this through the ministry of the Christ. And

first, he proves this;

second, he applies a likeness.

1508. He says then that the very little should not be despised, for the Son of man came to save that which was lost. Christ Jesus came into this world to save sinners (1 Tim 1:15). Above, for he will save his people from their sins (Matt 1:21).

Parable of the sheep

18:12 What think you? If a man has a hundred sheep, and one of them were to go astray, does he not leave the ninety-nine in the mountains, and go to seek that which has gone astray? [n. 1509]

18:13 And if it be that he finds it, amen I say to you, he rejoices more for that, than for the ninety-nine that did not go astray. [n. 1512]

18:14 Even so it is not the will of your Father, who is in heaven, that one of these little ones should perish. [n. 1513]

18:15 But if your brother should offend you, go and rebuke him between you and him alone. If he hears you, you will gain your brother. [n. 1514]

18:16 And if he will not hear you, take with you one or two more, that in the mouth of two or three witnesses every word may stand. [n. 1520]

18:17 And if he does not hear them, tell the Church. And if he does not hear the Church, let him be to you as a heathen and publican. [n. 1521]

18:18 Amen I say to you, whatever you will bind upon earth, will be bound also in heaven; and whatever you will loose upon earth, will be loosed also in heaven. [n. 1524]

18:19 Again I say to you, that if two of you should consent upon earth, concerning anything, whatever they will ask, it will be done to them by my Father who is in heaven. [n. 1525]

18:20 For where there are two or three gathered together in my name, there am I in the midst of them. [n. 1527]

18:21 Then Peter came to him and said: Lord, how often will my brother offend against me, and I forgive him? Till seven times? [n. 1528]

18:22 Jesus said to him: I do not say to you, till seven times; but till seventy times seven times. [n. 1530]

1509. What think you? Here a likeness is set out. And

first, the diligent search is set out;

second, the joy over the sheep which was found.

1510. Hence he says, what think you? So it was said, that the Son of man came to save that which was lost (Matt 18:11) because the shepherd seeks the sheep that has been lost. If a man has a hundred sheep. The hundred signifies the universality of rational creatures. Ninety-nine is the same number as nine, only multiplied, for nine multiplied by ten makes ninety. This number, namely nine, falls short of ten in unity. Hence by these sheep he signifies all rational creatures. My sheep hear my voice (John 10:27); we are his people and the sheep of his pasture (Ps 99:3).

The sheep which went astray signifies the human race. And why does he signify the human race by a sheep which went astray? Because through one man all men have gone astray; for you were as sheep going astray (1 Pet 2:25).

1511. Does he not leave the ninety-nine in the mountains? The text is not in the desert, but in the mountains, as is had in the Greek.

And this is explained in three ways. First, that these ninety-nine signify angels who were left in the mountains, i.e., in the heavens; I will feed them in the mountains of Israel (Ezek 34:13). Or, ninety-nine signify the just, and the lost sheep sinners. And thus he left them in the mountains, i.e., in the loftiness of justice; your justice is as the mountains of God (Ps 35:7). Or the ninety-nine signify the proud, the one sheep the humble; hence does he not leave the ninety-nine in the mountains, i.e., in their pride, and go to seek that which has gone astray? I have gone astray like a sheep that is lost: seek your servant (Ps 118:176).

1512. Next, he treats of the joy: and if it be that he finds it. Here also, three reasons can be given. That the Lord rejoices over the good is said in he will rejoice over you with gladness (Zeph 3:17). If the angels are signified by the ninety-nine, and man by the sheep, the reason is plain, for man was worthy of reparation; for no where does he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16). If we take the ninety-nine to mean the just, the reason is similarly plain, for a leader loves a soldier who falls in battle after fighting manfully more than one who has never fallen and always fights half-heartedly. In the same way, when someone has sinned, and afterward rises up again strongly, and always carries himself manfully, he loves him more; now I am glad . . . because you were made sorrowful unto penance (2 Cor 7:9); therefore the Lord rejoices more over the one, since his zeal is greater. Yet it should not be extended to every case, because the just man can have so much zeal that he pleases God more than he would in penance. The reason is plain according to the third explanation as well, because he rejoices more over the one who acknowledges sin, as is clear with the publican and the Pharisee.

1513. So he concludes: even so it is not the will of your Father, who is in heaven, that one of these little ones should perish. He says less and signifies more, because his will is that they should be saved; who will have all men to be saved (1 Tim 2:4). For if he did not will it, he would not send angels. Is it my will that a sinner should die, says the Lord God (Ezek 18:23).

1514. But if your brother should offend you. Here he treats of scandal which needs to be sent away. And

first, the order is set down;

second, the number, at then came Peter to him.

Concerning the first, three things:

first, he sets out the secret rebuke;

second, the witness, at and if he does not hear you;

third, the declaration, at and if he does not hear them: tell the Church.

Concerning the first,

first, he gives his instruction;

second, he gives a reason, at if he hears you, you will gain your brother.

1515. Thus he said that very little ones are not to be despised, but what should be done if someone is scandalizing them? Here he teaches. But if your brother offends against you, go, and rebuke him between you and him alone.

Notice first that he says, should offend: he is speaking of a sin which has been committed. Hence one should proceed in one way with a sin which has been committed, and another way with a sin which is yet to be committed, because what has been committed cannot be not committed; hence in the case of a sin which is yet to be committed, one should make sure it does not happen. Loose the bands of wickedness, undo the bundles that oppress (Isa 58:6). Hence it is not necessary to follow such an order in the case of a sin which is yet to be committed, but in the case of a sin committed it is necessary.

Likewise, he says, offend you. The Gloss: if he has inflicted an injury or slander on you. Hence he wished to say that we should forgive a sin committed against us; but we cannot forgive a sin which is committed against God, as the Gloss says. If a man should sin against the Lord, who will pray for him? (1 Sam 2:25).

Likewise, you should attend first of all to the injuries done by him who is with you in one society; one should pay attention to the others, but not so much. For what have I to do to judge them that are without? (1 Cor 5:12).

1516. Go, and rebuke him between you and him alone. The Lord leads the disciples to perfect solicitude and correction. Above, the Lord had said that if someone has offended a brother, he should leave his gift before the altar (Matt 5:23). But here he goes further, because not only the one who wounds, but he who is wounded should go: hence if he should offend you, go. With those who hated peace I was peaceable (Ps 119:7). And should you forgive first? No, but first you should correct. Hence he does not order you to forgive everybody, but the penitent.

Likewise, he says, rebuke, not upbraid, or irritate; and make it clear briefly. If he acknowledges his sin, then you should forgive him; hence, instruct such a one in the spirit of meekness (Gal 6:1).

1517. But is it a sin to neglect this rebuke? Augustine: if you do not rebuke, you are made worse by keeping silent than that man by sinning.

But, since it is true that all are bound to rebuke those who sin, some would say that it belongs only to prelates by office, but to others in charity. Sometimes the Lord permits the good to be punished with the bad. Why? Because they did not rebuke the bad. Yet Augustine says that sometimes we should leave off, if you fear that they are not improved by this correction, but made worse. Also if you fear lest he bring a persecution on the Church, you do not sin. But if you leave off lest you be injured in temporal things, lest some molestation happen to you, or some such thing, you sin; rebuke a wise man, and he will love you (Prov 9:8).

1518. Rebuke him between you and him alone. And why? Because this correction comes from charity, and charity is the love of God and of neighbor. If you love, you should choose that he be saved.

But in this matter, there are two things one should keep in mind, namely conscience and good reputation. So if you wish to save him, you should save his reputation; and you do this by correcting him between the two of you. If you correct him in front of everyone, you take away his reputation. Nevertheless, conscience is to be placed before reputation. Yet it frequently happens that when a man sees his sin made public, he becomes so bold that he exposes himself to every sin; under every green tree you prostituted yourself (Jer 2:20); for there is a shame that brings sin (Sir 4:25).

1519. If he hears you, you will gain your brother. To what purpose does he say this? For three things. That you may know what your end should be when you rebuke: for if you rebuke for your own sake, you do nothing, for where something private needs amending, there is no meritorious correction; but if it is for God, then it avails. Also, this is what you should aim at, namely to sow rebuke and teaching in the mind of a brother. Likewise, someone could say that to lose one’s brother would not be just. But if this were so, he would not have said, you will gain your brother. Likewise, you will gain, because he is your co-member: and just as one member suffers with another, so also you suffer with your brother. Also, you will gain, because you gain salvation for yourself; he who judges his brother, detracts the law, and judges the law (Jas 4:11); hence, he who causes a sinner to be converted from the error of his way, will save his soul from death, and will cover a multitude of sins (Jas 5:20).

1520. And if he does not hear you, take with you one or two more. Here he brings in a witness: take with you one or two more. In the mouth of two or three witnesses every word will stand (Deut 19:15).

But here there is a question: why does not one bring in witnesses immediately? One should say that he should cleanse his conscience, lest a reputation be injured. Hence if he can do it first and on his own, well indeed; if not, then let him summon witnesses. And Jerome says that he should bring one at first, and later two. And why? That there may be witnesses of the correction made, because if he proceeds further, it should not be attributed to you. Jerome says that one should do this also for another reason, namely that one may convince the man of his sin: for there are some men so obstinate that they do not acknowledge their sins, so you should bring in witnesses that you may convince him of the deed. Or perhaps he will repeat the injury. Or, according to Augustine, to convince him.

I say that it can be revealed to the prelate, either in the judicial order, or as a private person. So Augustine meant that one should reveal it to the one in charge first as a private person, so that as a private person he may render the service of correction.

1521. From there he says, and if he does not hear them, tell the Church. Here the denunciation is set out. And

first, he denounces;

second, the sentence is set out;

third, the efficacy.

The second is at and if he does not hear the Church; the third, at amen I say to you.

1522. He says, and if he does not hear them: tell the Church, i.e., the whole multitude, that he may be confounded, so that he who would not be rebuked without shame, may be rebuked with shame. For there is a shame that brings sin, and there is a shame that brings glory and grace (Sir 4:25). Or the Church, i.e., to the judges, that he may be corrected; if a man have a stubborn and unruly son, who will not hear the commandments of his father or mother, and being corrected, slights obedience: they shall take him and bring him to the ancients of his city, and to the gate of judgment (Deut 21:18–19).

1523. Then the punishment is added: and if he does not hear the Church, let him be to you as the heathen and publican. The heathen are the gentiles and unbelievers; the publicans are those who take up the tributes, who are public sinners. Hence, as though separated, let them be excommunicated by the sentence of the Church, because they did not listen to the Church. Hence a man can only be excommunicated for stubbornness.

1524. Amen I say to you. Here the efficacy of this sentence is set out. For someone could say: what do I care if it is told to the Church, and I am excommunicated? So he reveals the efficacy: amen I say to you, whatever you will bind upon earth, will be bound also in heaven; and whatever you will loose upon earth, will be loosed also in heaven. Above this was said to Peter; but here it is said to the whole Church. And it says, bind, either because the Church does not loose, or because she excommunicates.

Origen says that he says here, in heaven, while when he spoke to Peter he said, in the heavens (Matt 16:18), to indicate that Peter has a universal power. But here he says, in heaven, because universal power is not given to them, but rather power in some place, for he gave universal power to Peter.

1525. Again I say to you. Here he sets out the efficacy of prayers. And

first, he does this;

second, he gives a reason, at for where there are two.

1526. He says, again I say to you.

It will be done to them by my Father who is in heaven, i.e., in the highest, or in heaven, i.e., in us.

1527. For where there are two or three gathered together in my name, there am I in the midst of them; in the congregation of the holy, not of the earthly. In the council of the just: and in the congregation, great are the works of the Lord (Ps 110:1). Therefore, where there are two or three. Charity is not in one, but in many; hence, he who abides in charity, abides in God, and God in him (1 John 4:16). Therefore, there am I in the midst of them.

1528. Then Peter came to him and said: Lord, how often will my brother offend against me, and I forgive him? Above, he taught in what order one should forgive, that it is after correction and emendation; here he treats of the number of times one should forgive.

First, then, Peter’s question is set down;

second, Christ’s response;

third, a likeness is applied.

The second is at Jesus says to him; the third, at therefore the kingdom of heaven is likened.

1529. He says then, then came Peter. Then, that is, having heard this word: but if your brother should offend you, then Peter was moved to ask whether he should forgive once, or many times, and he said, how often will my brother offend against me, and I forgive him? Till seven times? As though to say: up to seven times is due to weakness, but more than that is due to malice. For this reason, he asked if he should forgive till seven times. Also, he knew what was said, that Elisha commanded Naaman to wash in the Jordan seven times (2 Kgs 5:10), so he thought that he should forgive seven times.

1530. Jesus says to him: I do not say to you, till seven times; but till seventy times seven times. In one way, this can be taken so that he says seven times collectively, so that the sense is this: not seven times, but on seventy occasions. Or it can be taken multiplicatively, so that it means seven occasions of seventy, and Jerome explains it in this way.

According to the first explanation, which is Augustine’s, one is given to understand that we should pardon the whole, just as Christ pardoned all things. Bearing with one another, and forgiving one another, if any have a complaint against another: even as the Lord has forgiven you, so do you also (Col 3:13). Or it can be said that a finite number is set down for an infinite, as in the Psalm, the word which he commanded to a thousand generations (Ps 104:8).

According to Jerome the cause is the same; yet a reason is added for the number. For perfection is signified by six; the decalogue is signified by one hundred, which is multiplied by ten. The first number which moves away from ten is eleven. And since universality is signified by six, therefore the universality of sins is signified, as though to say: all things whatever your brother has sinned against you, forgive him. Hence according to Jerome he seems, or he wishes to say that one can forgive more than he is able to do wrong.

Parable of the wicked servant

18:23 Therefore the kingdom of heaven is likened to a king of men, who wished to take an account of his servants. [n. 1531]

18:24 And when he had begun to take the account, one was brought to him, who owed him ten thousand talents. [n. 1533]

18:25 And as he had nothing with which to pay it, his lord commanded that he should be sold, and his wife and children and all that he had, and the payment be made. [n. 1534]

18:26 But that servant, falling down, begged him, saying: have patience with me and I will pay you all. [n. 1535]

18:27 And the lord of that servant, being moved with pity, let him go and forgave him the debt. [n. 1536]

18:28 But when that servant had gone out, he found one of his fellow servants who owed him a hundred pence, and laying hold of him, he throttled him, saying: pay what you owe. [n. 1537]

18:29 And his fellow servant, falling down, begged him, saying: have patience with me, and I will pay you all. [n. 1537]

18:30 And he would not, but went and cast him into prison, till he paid the debt. [n. 1537]

18:31 Now his fellow servants, seeing what was done, were very grieved, and they came and told their lord all that was done. [n. 1538]

18:32 Then his lord called him, and said to him: you wicked servant, I forgave you all the debt, because you begged me, [n. 1540]

18:33 should you not then have had compassion also on your fellow servant, even as I had compassion on you? [n. 1540]

18:34 And his lord, being angry, delivered him to the torturers until he paid all the debt. [n. 1541]

18:35 So also will my heavenly Father do to you, if every one of you does not forgive his brother from your hearts. [n. 1542]

1531. Therefore the kingdom of heaven is likened to a king. Here a likeness is set out; and he does three things:

first, the divine mercy is alluded to;

second, ingratitude is touched upon, at but when that servant had gone out;

third, the punishment of ingratitude, at now his fellow servants, seeing what was done.

Concerning the first,

first, the examination of debts is set out;

second, the magnitude of the debt, at and when he had begun to take the account, one was brought to him, who owed him ten thousand talents;

third, the justice of requiring payment, at and as he had nothing with which to pay it;

fourth, the forgiving of the debt, at and the lord of that servant, being moved with pity.

1532. He says then: since you should always be prepared to forgive, then you should understand this likeness: the kingdom of heaven is the law of the king; the very word of God is justice and truth. Who of God has made unto us wisdom, and justice, and sanctification, and redemption (1 Cor 1:30). Therefore, this is likened to a man who is King, when the Word was made flesh (John 1:14). Or, the kingdom indicates the present Church, as above, and they will gather out of his kingdom all scandals (Matt 13:41). And well is it named a kingdom, if we consider all the things which are in a kingdom.

In a kingdom there are the king, the servants, and so on. A king of men. This king is God, whether it be understood of the Father, or of the Son, or of the Holy Spirit. Who wished to take an account of his servants. By the Lord’s servants are understood the prelates of the Church, to whom the care of souls is entrusted. The faithful and wise steward, whom his lord sets over his family (Luke 12:42).

So what is it to take an account of the things entrusted except that they bind themselves to give an account? For they watch as being to render an account of your souls (Heb 13:17). And since to each man his own soul is entrusted, then anyone can be called a servant; hence, have you considered my servant Job? (Job 1:8). Hence anyone is set down here, that he may give an account of everything; for one must even give an account for any idle word, above (Matt 12:36).

1533. And when he had begun to take the account. The end of this account will be on the day of judgment; the beginning, when he first introduces a tribulation. Wherefore let them also who suffer according to the will of God, commend their souls in good deeds to the faithful Creator (1 Pet 4:19). Utterly destroy old and young, maidens, children and women: but upon whomever you see Thau, kill him not, and begin at my sanctuary (Ezek 9:6). Likewise, the diligent examination of merits is touched upon; let us search our ways (Lam 3:40), which means the examination of conscience.

And in this examination, one was brought to him, who owed him ten thousand talents. If we refer these talents to the prelates, we understand the sins of those who are under them: for as often as those under him sin through his negligence, he is made a debtor who owes talents. Hence it says, your life shall be for his life (1 Kgs 20:39). Or it can be said that one thousand is a perfect number, because it is cubic. Likewise, by ten is understood the number of the decalogue. And by a talent is understood a sin’s gravity. And behold a talent of lead was carried, and behold a woman sitting in the midst of the vessel. And he said: this is wickedness (Zech 5:7–8). Hence it signifies a man who has a multitude of the greatest crimes; hence when God wishes to take an account, and to examine his conscience, he finds a great mass of crimes. For the sins I have committed are more in number than the sand of the sea (1 Chr 21:8).

And when this examination of debt takes place, three things are set down: first, the cause of the examination is indicated, or the cause of punishment; second, the punishment is described; third, the fruit of the punishment.

1534. Someone is punished when he does not have of himself what he needs to make satisfaction; hence it says, and as he had nothing with which to pay it, since the whole of what he has is not enough. Hence, what shall I offer to the Lord that is worthy? (Mic 6:6). And as he had nothing with which to pay it, his lord commanded that he should be sold, since when the Lord takes account with a man, and the man has nothing to pay with, and he considers God’s justice and considers what the punishment is, he commands that he be sold. When he is sold, the reward of sin is punishment: a reward is what someone receives for something. And thus he is sold when punishment is inflicted. Behold you are sold for your iniquities (Isa 50:1). And his wife and children. He begets children from his wife. Now, the children are works, the wife concupiscence, or the root of sin. And all that he had, which are the gifts of God. I gave her corn and wine, and oil, and multiplied her silver, and gold (Hos 2:8). Therefore, he is punished for his wife, and children, and for the gifts given to him. But to God the wicked and his wickedness are hateful alike (Wis 14:9). May his children be fatherless, and his wife a widow (Ps 108:9).

1535. But that servant, falling down, begged him, saying. Here the lord’s mercy is set out. And first, that which calls forth mercy is set out: for what calls forth mercy is prayer. Hence when a man sees himself in danger, he should run back to prayer. My son, have you sinned? Do so no more: but for your former sins also pray that they may be forgiven you (Sir 21:1).

And this man’s humility is commended; likewise his discretion is commended; also, his justice is commended. Humility, falling down; he has had regard to the prayer of the humble (Ps 101:18). Hence, begged him. Origen writes, prayed him.

Likewise, his discretion is touched upon, because he did not beg that the whole debt be forgiven him, but only begged for time; hence he says, have patience with me, i.e., give me time, so I can make satisfaction. Job prayed in the same way, suffer me, therefore, that I may lament my sorrow a little (Job 10:20). Likewise, justice is touched upon: and I will pay you all. Then will they lay calves upon your altar (Ps 50:21).

1536. Likewise, the mercy of the lenient lord is set down: and the lord of that servant, being moved with pity, let him go and forgave him the debt. Hence the penitent’s sorrow does not cause forgiveness, but rather the Lord’s mercy; hence, so then it is not of him who wills, nor of him who runs, but of God who shows mercy (Rom 9:16). And the lord . . . being moved with pity. Notice that the Lord gives more than a man dares to ask; as it is said in the prayer, you who far exceed the merits and wishes of those who plead. Hence he let him go, i.e., absolved him, and forgave him the debt, i.e., sins. For there can be such great contrition that he forgives the whole.

1537. There follows the ingratitude: but when that servant had gone out, and five things are set down which make his ingratitude worse. For first, it is made worse by the time, for if this had happened after nine or ten years it would be no marvel; but since he offended on the same day, he is made ungrateful, as with a sinner who, when his sins are forgiven, returns to his sins on the same day. Hence it says, gone out; for he beheld himself, and went his way, and presently forgot what manner of man he was (Jas 1:24). Likewise by pretense, because he was humble in the lord’s gaze, but when he went out he immediately showed what sort of man he was. I will go forth, and be a lying spirit in the mouth of all his prophets (1 Kgs 22:22).

Likewise, it is shown by knowledge, because he found one of his fellow servants. Man to man reserves anger, and does he seek remedy of God? (Sir 28:3). Likewise, by the smallness of the debt: that owed him a hundred pence. Hence there was a difference in number, for he himself owed ten thousands; in weight, because that man owed pence, and this man talents. Hence the sins which are committed against God are both more numerous and heavier than the sins which are committed against man, which are light, since they arise from weakness. Hence there is a difference in heaviness, just as there is a difference in heaviness between talents and pence. For it would be more grave to strike a king than a member of one’s family. Likewise, cruelty in demanding is indicated: and laying hold of him, since he dragged him into a lawsuit, and troubled him and throttled him, and did not let him breathe.

Likewise, by cruelty, because he would not let up. Hence first, the debtor’s pleading is set down; second, his cruelty, at and he would not, but went and cast him into prison. One should notice that everything this servant did for the lord, this man did for him; hence falling down, begged him. Above it says prayed, here begged, because above he rendered the honor which is owed to God, but here he touches upon the honor which is owed to man; for this reason, it says, besought. But it did him no good, hence it says, and he would not. The bowels of the wicked are cruel (Prov 12:10). But went and cast him into prison, i.e., into affliction, till he paid the debt, i.e., for this purpose, that he would pay the debt. Because the jealousy and rage of the husband will not spare in the day of revenge (Prov 6:34).

1538. Now his fellow servants, seeing what was done. Here four things are touched upon:

first, the denunciation of this man’s sin is set down;

second, the reproach of the sin on God’s part, at then his lord called him;

third, the punishment, and his lord, being angry, delivered him to the torturers;

fourth, the likeness is applied, at so also will my heavenly Father do to you.

1539. He says then, now his fellow servants, seeing what was done. For we see that if one member suffers, the others suffer with it; hence seeing the man afflicted, they naturally suffered with him. I beheld the transgressors, and I pined away (Ps 118:158). Hence they were very grieved. Rejoice with those who rejoice; weep with those who weep (Rom 12:15). And they came and told their lord, i.e., they appealed to the divine justice. The Lord has heard the desire of the poor: your ear has heard the preparation of their heart (Ps 9:38).

1540. Next, the reproach is set down: then his lord called him. The Lord calls through death. You shall call me, and I will answer you (Job 14:14–15). And said to him. First, he upbraids his malice; second, the benefits received; third, he calls to mind what he should have done.

He says then, you wicked servant. Above, when he owed him money, he did not speak insults to him. But now, since he should have done what he did not do, he said, you wicked servant; for that a man should sin is human, but if he perseveres, this is diabolical. I forgave you all the debt. Here he upbraids him for benefits received, which above he had not given. Should you not then have had compassion also on your fellow servant? as though to say, you have received great things, and do you not want to grant little things?

1541. And his lord, being angry. And first, he treats of the punishment, by which separation from God comes about. Above, when the lord commanded that he be sold, he did not say that he was angry, because warnings are not from divine justice, but from mercy, while reproach is from God’s anger. As the roaring of a lion, so also is the anger of a king (Prov 19:12). Second, because he is subjected to the demons; hence he delivered him to the torturers. He will render to him according to his judgment (Sir 33:14). Also, the everlastingness of the punishment is touched upon: until he paid all the debt, and this will be forever. For if the punishment should not cease until satisfaction is made for the debt, and no one can give satisfaction without grace, then the one who passes away without charity will not be able to give satisfaction.

1542. So also will my heavenly Father do to you. Here he applies the likeness. The Father is God, as above, our Father who art in heaven (Matt 6:9). Will . . . do to you, i.e., he shall not forgive your sins, if every one of you does not forgive his brother from your hearts.

Here he seems to imply that they pay for forgiven sins, just as Origen would have it that they pay for forgiven sins in some cases, as in the case of apostasy. Similarly, if a man is sorry that he repented. But this does not seem true, because the forgiveness has efficacy from the sacraments; for this reason, both manifest and hidden sins are forgiven. However, they are said to pay through ingratitude.

Christian Perfection

Moral Precepts

19:1 And it came to pass when Jesus had finished these words, that he departed from Galilee, and came into the coasts of Judea, beyond Jordan. [n. 1544]

19:2 And great multitudes followed him, and he healed them there. [n. 1546]

19:3 And there came to him the Pharisees tempting him, and saying: is it lawful for a man to put away his wife for every cause? [n. 1547]

19:4 Answering, he said to them: have you not read, that he who made man from the beginning, made them male and female? [n. 1548]

19:5 And said: for this cause will a man leave father and mother, and will cleave to his wife, and they two will be in one flesh. [n. 1552]

19:6 Therefore, now they are not two, but one flesh. What therefore God has joined together, let no man put asunder. [n. 1553]

19:7 They say to him: why then did Moses command to give a bill of divorce, and to put away? [n. 1555]

19:8 He said to them: because Moses by reason of the hardness of your heart permitted you to put away your wives, but from the beginning it was not so. [n. 1556]

19:9 And I say to you, that whoever puts away his wife, unless it be for fornication, and marries another, commits adultery; and he who marries her who is put away, commits adultery. [n. 1558]

19:10 His disciples say to him: if the case of a man with his wife is so, it is not expedient to marry. [n. 1562]

19:11 He said to them: all men do not take this word, but they to whom it is given. [n. 1564]

19:12 For there are eunuchs, who were born so from their mother’s womb, and there are eunuchs, who were made so by men, and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He who can take, let him take it. [n. 1566]

19:13 Then little children were presented to him, that he should impose hands upon them and pray. And the disciples rebuked them. [n. 1573]

19:14 But Jesus said to them: allow the little children, and do not forbid them to come to me, for the kingdom of heaven is for such. [n. 1577]

19:15 And when he had imposed hands upon them, he departed from there. [n. 1578]

19:16 And behold one came and said to him: good Master, what good should I do that I may have life everlasting? [n. 1579]

19:17 He said to him: why do you ask me concerning good? One is good, God. But if you wish to enter into life, keep the commandments. [n. 1581]

19:18 He said to him: which? And Jesus said: do not murder, do not commit adultery, do not steal, do not bear false witness. [n. 1584]

19:19 Honor your father and your mother and, love your neighbor as yourself. [n. 1584]

19:20 The young man said to him: all these I have kept from my youth, what is still wanting to me? [n. 1586]

19:21 Jesus said to him: if you will be perfect, go sell what you have, and give to the poor, and you will have treasure in heaven, and come follow me. [n. 1589]

19:22 And when the young man had heard this word, he went away sad, for he had great possessions. [n. 1599]

19:23 Then Jesus said to his disciples: amen, I say to you, that a rich man will hardly enter into the kingdom of heaven. [n. 1600]

19:24 And again I say to you: it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven. [n. 1602]

19:25 And when they had heard this, the disciples wondered very much, saying: who then can be saved? [n. 1603]

19:26 And Jesus looking, said to them: with men this is impossible, but with God all things are possible. [n. 1605]

19:27 Then Peter answering, said to him: behold we have left all things, and have followed you; what therefore will we have? [n. 1607]

19:28 And Jesus said to them: amen, I say to you, that you, who have followed me, in the regeneration, when the Son of man will sit on the seat of his majesty, you also will sit on twelve seats judging the twelve tribes of Israel. [n. 1609]

19:29 And every one who has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name’s sake, will receive a hundredfold, and will possess life everlasting. [n. 1616]

19:30 And many who are first, will be last, and the last will be first. [n. 1619]

1543. Above, it was shown how one comes to eternal life by the common way; here he teaches how one comes by the way of perfection, which is touched upon with regard to two things: with regard to abstinence, and with regard to voluntary poverty.

Concerning the first, he does two things:

first, he treats of the coming;

second, of abstinence, at his disciples say to him.

Concerning the first, he does three things.

First, the Pharisees’ temptation is set out;

second, Christ’s solution;

third, an objection against the solution.

The second is at answering, he said to them; the third, why then did Moses command to give a bill of divorce?

Concerning the first, three things:

first, the place is described;

second, the occasion for tempting;

third, the temptation.

1544. He says then, and it came to pass, because his words are done. For he spoke and they were made: he commanded and they were created (Ps 32:9). And it came to pass when Jesus had finished these words, namely about avoiding scandal, that he departed from Galilee, and came into the coasts of Judea, beyond Jordan. Judea sometimes means the whole land which the Jews occupy, and sometimes the land which fell to the lot of the tribes of Judah, and in this way it is divided against the others, and this is what it means here. For he who wished to go to Jerusalem, which was in the tribe of Benjamin, in the borders of Judea, had to pass through Judea.

1545. But why did he depart from Galilee? For three reasons. To give an example to preachers that one should not preach only in one place, but in many; hence, to other cities also I must preach the kingdom of God (Luke 4:43). Also, because the time of the passion was already drawing near, and so he wished to approach the place where he ought to suffer. And has delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness (Eph 5:2). Or he wished to return to the Jews, to signify that in the end he will turn to converting the Jews.

1546. And great multitudes followed him. It is a sign of the crowds’ devotion that they followed him, like children following a wandering father. My sheep hear my voice (John 10:27). And he healed them. He will strike, and he will cure us (Hos 6:2). Sometimes the Lord healed, sometimes he worked signs. He worked signs to strengthen; Jesus began to do and to teach (Acts 1:1).

Someone could think that, since he crossed over to the Jews, he abandoned the gentiles. So to indicate that he did not abandon the gentiles, it says, great multitudes followed him, i.e., to salvation, because when they were a wild-olive tree, they were ingrafted, and were made olives (Rom 11:17). Or that they followed him across the Jordan signifies that sins are forgiven through baptism.

1547. And there came to him the Pharisees tempting him. And in this they are reproached, because while the crowds followed, the Pharisees plotted. I will go therefore to the great men, and I will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have together broken the yoke more (Jer 5:5).

Hence they approached, saying, is it lawful for a man to put away his wife for every cause? There appears in these words first malicious cunning, because they came to Christ to bring slander on Christ: for either he would say that she is to be sent away, or not. If he said that she was, he would seem contrary to himself, because he himself was a preacher of chastity. If he said that she was not, we will accuse him, because this is against Moses the lawgiver. As Chrysostom says, they are convicted of lack of restraint, because if someone freely hears talk about separation from a wife, he is lacking in restraint. Hence since these men were speaking of divorce, they showed themselves to be incontinent. The Lord had given the cause for which she should be sent away, namely for baseness; but these men were asking not only if she could be sent away for this cause, but whether she could be sent away for any cause whatever. Hence they wished to have the free power of sending away a wife.

1548. So there follows the response: answering, he said to them. The Lord gives the very best manner of responding. For when someone asks in order to learn, the truth should be spoken right away; but the truth should not be spoken right away to him who asks in order to slander, but first, something which they cannot deny should be said. So first, the Lord asks about the law; hence

first, he takes up the words of Scripture;

second, he says how this relates the matter at hand;

third, he concludes the principal thing intended.

And concerning the first, he does three things:

first, he points out the society of male and female, which God established;

second, the affection imparted;

third, the manner in which he conjoined them.

1549. He intends to prove that the union of male and female is established by God. Have you not read, that he who made man from the beginning, made them male and female? For this is written: and God created man to his own image (Gen 1:27). This should not be understood, as some have understood it, that first he made man male, and afterwards female, and later separated them; but first he made one man, and in that one he made that from which the woman would come.

1550. But why did the Lord will it to happen this way, namely that a multitude of men should arise from a man and a woman? I respond, to signify that the form of matrimony was from God. Likewise, that they might love one another more.

But then Chrysostom asks why he does not always do it this way, that a man and a woman might be born at the same time. He responds that if it were so, it would seem necessary to enter matrimony. And since the Lord willed it to be lawful to enter matrimony or not to enter, and that it not be necessary, first he created male and female, to signify that matrimony was lawful, but afterward he willed that a male be born without a woman, and vice versa, that they might have the free opportunity both of entering matrimony and of not entering.

1551. In accord with this, two errors are excluded. For some said that matrimony is not from God. And he excludes this, for if he made them male and female, and it is agreed that he made nothing in vain, then neither did he make something of these in vain, and they could be for nothing other than the society of matrimony. Others said that if man had not sinned, God would not have made the female, but rather men would have been multiplied in another way; but this amounts to nothing, because they were created before the sin. And he says male and female in the singular, that one might have one.

1552. ‘For this cause will a man leave father and mother.’ Here the affection which he imparted is set out. And he said. Who said? The one who made them. But this does not seem true, because it seems that Adam said it.

Augustine says that the Lord sent a deep sleep into Adam, and took one of his ribs. This deep sleep was ecstasy; hence he revealed there many good things. Hence the Lord also revealed to him what is said here. Hence above, it was said, for it is not you who speak, but the Spirit of your Father who speaks in you (Matt 10:20). Since therefore Adam spoke, with God ruling over him, then it is said that God spoke: hence, a man leaves his father who raised him (Ezra 2:4).

1553. ‘And will cleave to his wife.’

What is the reason? Brother and sister are born from one parent, and they separate themselves; but husband and wife are born from different parents, and yet do not separate themselves.

Chrysostom says that this is by divine ordination. Also, every cause naturally has a tendency toward its effect, as the sap from the root toward the branches; hence fathers love children more than the other way around. For this reason, man and wife, although they are from different parents, are yet united in one effect.

‘And they two will be in one flesh.’ Jerome: namely in the flesh of the offspring. And this is the fruit of matrimony. Chrysostom explains: ‘in one flesh’, i.e., in one carnal affection, just as unity comes about in spiritual affection, as in Acts, and the multitude of believers had but one heart and one soul (Acts 4:32). Or ‘they two will be in one flesh’, i.e., in one carnal work. The Philosopher says that a man and a woman are always related in this work in such a way that, just as the active power and the passive are always conjoined in the effect, so action and passion are conjoined in this action. Therefore, now they are not two, but one flesh.

1554. Then he concludes the thing principally intended: what therefore God has joined together, let no man put asunder, because it was done by the will of God. If it is from God, a man cannot separate them, because if God conjoined, only God may separate. For the separation can come from God or from man: and this either for the sake of pleasure, or that one may have some other, and this is no use. Or it can come about by mutual consent, that one may serve God more freely, and in this way it is from God.

1555. They say to him: why then did Moses command to give a bill of divorce, and to put away? Here is set out their objection against the general law; for they disclose what was in their mind. Why then did Moses command to give a bill of divorce, and to put away? Moses did not command them to put away their wives, but rather he wished to restrain it, for Moses wished that she not be sent away unless she be given a bill of divorce. And this pertained more to restraint, because a bill was only given by the common hand; hence he left it to the wise men to see if they had a reason why they should send her away.

1556. He said to them. Here he responds to the objection. And first, he sets out the response; second, a confirmation, for the Lord proves that she is not to be sent away from the authority of God, which is greater; therefore the authority of Moses is not against the authority of God.

See, as the Apostle says, now concerning virgins, I have no commandment of the Lord; but I give counsel (1 Cor 7:25). Hence sometimes he spoke what he had received from the Lord, and sometimes, out of diligence, what was inspired in him: so also Moses. And he permitted this, not because he had heard from the Lord, but by divine inspiration, yet not with firm authority.

1557. Because Moses by reason of the hardness of your heart permitted you to put away your wives. These men had said that Moses commanded it; but he did not command it, but rather permitted it. About their hardness it says, you stiffnecked and uncircumcised in heart and ears, you always resist the Holy Spirit (Acts 7:51).

Here there is usually a question, whether those who send away their wives sin mortally.

Some have said that those who sent them away sinned mortally. Something is said to be permitted when the contrary is not commanded, as a lesser good is permitted because the greater good is not commanded, as the Apostle says, but I speak this by indulgence, not by commandment (1 Cor 7:6). Sometimes also through lack of a prohibition; and in this way, venial sins are permitted. But sometimes through lack of an impediment, and in this way all the evil things which happen in the present are also sometimes called ‘permitted,’ because no punishment is applied. Therefore, certain things had been permitted to the Jews which were mortal sins, because no punishment was inflicted on them.

But this holds true only in earthly affairs. For in this way we see that simple fornication is not punished according to human laws; hence if the old law looked only to the present life, then the solution is good. But since, although according to its outer shell it pertains to the present life, yet according to its inner kernel it pertains also to eternal life: and I gave them my statutes (Ezek 20:11); and the Lord says the same thing to the young man, below: but if you wish to enter into life, keep the commandments. For this reason, others say that this people would be badly provided for if it did not know what was a sin, while yet it is written, cry, cease not, lift up your voice like a trumpet, and show my people their wicked doings (Isa 58:1). So Chrysostom says that he took from the sin the guilt of sin. And although it was something disordered, yet he did not will that it be reckoned to them as guilt, just as the Lord commanded Hosea to have children of fornication (Hos 1:2). Hence the permission was not by commandment, but for avoiding a greater evil.

But from the beginning it was not so. Hence it was practical, not established from the beginning. Hence for many years, no one sent his wife away.

1558. And I say to you, that whoever puts away his wife. Here he brings in the law.

First, for a man;

second, for a woman.

1559. He says then, whoever puts away his wife. But fornication is excepted.

But see that there are two kinds of fornication, i.e., bodily and spiritual. Hence one can put away one’s wife on account of either: if one is an unbeliever, the other a believer, the believer can put away the unbeliever (1 Cor 7:11).

One should note that the bond of matrimony cannot be dissolved by any impediment coming afterward, because it signifies the union of Christ and the Church; hence because the union of Christ and the Church cannot be dissolved, neither can the union of matrimony. But a partnership can be divided on account of fornication, and a man should not retain her with him, lest he seem to be an accomplice in her baseness; but the partnership cannot be divided for other basenesses, as for drunkenness. Likewise, if she wishes to lead a man into unbelief, he can put her away.

But why is bodily fornication mentioned more than spiritual? Because it is against the faith of matrimony, and the faith of one who breaks faith is not to be preserved. Another reason is what Origen sets down, for above, the Lord said, whoever will put away his wife, except for the cause of fornication, makes her commit adultery (Matt 5:32), and so gives her an occasion of committing adultery; but after she herself has sinned, he does not give her an occasion of committing adultery. Therefore he can put her away afterward, but not before.

1560. And marries another, commits adultery. But why does he not commit adultery unless he marries another? Because the same is bound by the things through which it is dissolved. Hence when a man is separated from his wife, and does not have another, there still remains hope that they can be united, either through a similar sin, or through the consent of souls; but when he marries another, then the heart entirely separates, and sets itself away from her.

Another reason is that if in addition to fornication one could put away his wife, it would sometimes happen that a man would bring a charge against his wife in order to be separated from her, and joined to another. For this reason, the Lord willed that he not have another. Hence he expressly forbids that a man should have different wives, because, having put one away and taken another, he commits adultery.

1561. And he who marries her who is put away, commits adultery. Here he sets out the law as regards the woman: hence he does not will that a wife who has been put away should have a husband.

But why does he forbid a man to marry her, and not forbid the woman to marry? I respond that women are more prone toward evil. You had a harlot’s forehead (Jer 3:3). Therefore she would be hastened on toward greater evil by this prohibition. So he commands the man that he not marry, but does not forbid the woman.

But why? Was it not lawful for her who had been rejected to take another? Some say that it was not, because the bond still remained. And they bring in that which is written: that she could not return to her prior husband, because she was defiled; but if she had not sinned, she could go back (Deut 24). Others say that she was able to marry another, but not this man, because if she could return to him, he would reject her more easily.

So why do you say that she was defiled? I say that she is defiled for this man, because she cannot go back to him. Or it can be understood as about the uncleanness of the law, because the priest could not have her.

1562. His disciples say to him: if the case of a man with his wife is so, it is not expedient to marry. After the Lord treated of the indissolubility of matrimony, here he treats of the perfection of abstinence.

And concerning this he does two things:

first, he sets out the disciples’ thought;

second, Christ’s thought, at he said to them: all men do not take this word.

1563. His disciples say to him: if the case of a man with his wife is so, it is not expedient to marry. They were moved to say this because they had heard that a man could not put away a wife except for one cause, while yet many other causes render matrimony burdensome, such as some uncleanness, like leprosy and suchlike; so that it is fulfilled which is said: it will be more agreeable to abide with a lion and a dragon, than to dwell with a wicked woman (Sir 25:23). Likewise, it introduces anxiety; but she who is married thinks on the things of the world (1 Cor 7:34). Therefore, they argued from this that it is expedient for any man not to marry. So the Lord tempers this conclusion, because something can be better in two ways: either simply, or in a certain respect. Thus to abstain belongs to some and not to others; for, as the Apostle says, for it is better to marry than to be burnt (1 Cor 7:9).

1564. He said to them. He approves the disciples’ thought. And

first, in words;

second, in deeds, at then little children were presented to him.

And first, he approves abstinence;

second, he gives the differences of abstinence, at for there are eunuchs;

third, the difficulty, at he who can take, let him take it.

1565. It says then he said to them: all men do not take this word. Thus you say that it is not expedient to marry. This is true for some, but it is not true with regard to all, because not all have such great virtue that they may abstain, but they to whom it is given, because to some it is given not from their own deed, but by the gift of grace. And as I knew that I could not otherwise be continent, except God gave it (Wis 8:21). For that a man in the flesh should live beyond the flesh is not of man, but of God; for I would that all men were even as myself: but every one has his proper gift from God; one after this manner, and another after that (1 Cor 7:7).

1566. And because they could think that all can abstain, he says, for there are eunuchs. Hence he makes the distinction that there is abstinence in some by nature, sometimes by violence, and sometimes by will. Therefore he touches upon three kinds of eunuchs. For some are eunuchs by nature, who were born so from their mother’s womb. As some are born monstrously, because of a defect of the hand, so also some are born without genitals. And this is from God’s providence, because if all things happened according to the common course of nature, the whole would be attributed to nature, and not to divine providence; hence, she knows signs and monsters before they are done (Wis 8:8).

1567. Likewise, there are some who are eunuchs by violence, such as those who are castrated by tyrants or barbarians, or who are castrated for the sake of guarding women. Who were made so by men, namely those whom either the cruelty of men or the preservation of women has castrated. And Jerome says that he knows this, because boys were taken and castrated, and placed in the house of Nabuchodonosor.

1568. But some are eunuchs by will, as he says: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. Some have understood these words in a bad way, saying that the genitals should be cut off, and it is written that some have done this, of whom one is said to have been Origen. But this should be reproved, and should be kept out of the clergy (Decrees, I, 20, 3).

From this an occasion is given for the error of the Manichees, who said that the bodily creation is the cause of evil. Likewise, an occasion is given for the error of the gentiles, because some are made eunuchs in their sacrifices. Likewise, this is not useful when done, because such men, even though they do not have the act, still they are not free from concupiscence. Hence, the lust of an eunuch shall devour a young maiden (Sir 20:2). Therefore it is better that a man impose restraint on himself than that he cut off a member to restrain evil thoughts and desires. Remove the evil thoughts from your hearts (Isa 1:16).

1569. Who have made themselves eunuchs, who have given themselves continually to chastity, and this for the kingdom of heaven. For sometimes, a member is understood by its action, as above, and if your eye scandalize you, pluck it out, and cast it from you (Matt 18:9). In the same way, the genital members are taken here for their action. Hence that man castrates himself who dedicates himself to chastity. Or, according to Jerome, because those who keep abstinence are born that way, with a frigidity, namely of nature, such that they are not moved to that act. Hence they are called eunuchs on account of the act of eunuchs, which they have on account of the nature which they have from the womb. For some men naturally have a disposition toward some particular virtue, as Job toward mercy, who says, for from my infancy mercy grew up with me (Job 31:18). But some are disposed toward a virtue by their will, or for the sake of pretense or the one taught by heretics; they are made so by men. Having an appearance indeed of godliness, but denying the power thereof (2 Tim 3:5). But some, for the sake of the reward of eternal life.

The first two, namely those who are castrated naturally or violently, do not have the merit of eternal life, but only the third.

But is it true of the first ones, that they do not merit? I say that they merit as regards the will, although they do not merit as regards the act; for although they cannot act, yet they can wish they could act.

1570. He who can take, let him take it. The differences of abstinence being set down, here an exhortation is set down, as Jerome says. The Lord does as a leader in the army does who, when a city is to be taken, says: I will give this or that to the one who shall enter the city, as David said to Joab. Thus, he who can take and abstain, let him take it, and not draw himself back. The Apostle: but be zealous for the better gifts (1 Cor 12:31).

1571. But why does he say this? Is not everyone bound to preserve virginity? It seems so, because a man is bound to what is better.

One should say that it is not a commandment, but a counsel, as the Apostle says, now concerning virgins, I have no commandment of the Lord; but I give counsel (1 Cor 7:25).

But what is this? Is not a man bound to what is better? I say that one should distinguish what is better with regard to the act, and what is better with regard to disposition. One is not bound to what is better as regards act, but as regards disposition, because every rule and every act is determined to something limited and certain; and if one is bound to the better thing, one is bound to what is uncertain. Hence with regard to the exterior act, since one is not bound to what is uncertain, one is not bound to the better thing; but with regard to disposition, one is bound to the better thing. Hence he who does not always will to be better is unable to will without contempt.

1572. But why does he say, he who can take, let him take it? For it is either by a natural power, and thus no one can; or it is by the power of grace, and thus anyone can, since it says, ask, and it will be given you (Luke 11:9). Likewise, the grace of God can do all things.

I say that this can includes the power of the will: for there is a firm will, and a weak will. Now, it is agreed that when a man has a firm will, he is not afraid of many impulses, but when he does not have a firm will, he falls from an easy impulse. Hence he who can by firmness of will take, let him take it, and not from nature, but from God. Hence he who has this from God, we consider that he may receive and abstain. Or, he who can according to the opportuneness of the time, or of condition, as with Abraham: hence John’s celibacy is not preferred to Abraham’s marriage. Likewise, according to condition, because the one who is married cannot abstain; hence they are excluded either by reason of time or of condition.

1573. Then little children were presented to him. Here he shows what he said by deed. And

first, the offering of the little children is set out;

second, the disciples’ zeal;

third, Christ satisfies.

The second is at and the disciples rebuked them; the third, at but Jesus said to them: allow the little children.

1574. It says then, then little children were presented to him. The Lord had commended chastity, and since there is chastity and purity in little children, then, seeing that purity would please him, they presented little children to him that he should impose hands upon them and pray.

One should note that it was customary that children were offered to the elderly, and the elderly blessed them, and prayed, as a sign that blessing is from God. Also, they knew from experience that his touch carried salvation, because he had cured the leper and many others. They also offered the little children because they believed that the one who was touched by him would not be disturbed by demons in the future. Hence the Church received it as a custom that the sacraments of the Church are presented to little children, that they might be more strengthened.

1575. And the disciples rebuked them. Here the disciples’ zeal is touched upon. But why did they rebuke them? Because they thought that he, as a true man, was tired out by a large attendance of men; for this reason, wishing to spare his labor, etc. Another reason, because they had a great opinion of Christ, so it seemed to them that it was disrespectful for little children to approach him. Origen: because by this is signified that there are in the Church certain little, unrefined ones. The perfect are signified by the disciples. Hence such men are disdainful when they see the little ones, namely the unrefined ones, come to Christ, not knowing that he wishes all men to be saved. The Apostle: to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor (Rom 1:14).

1576. Next, he satisfies both. And

first, the zeal for justice;

second, he satisfies the devotion of those offering the children.

1577. He says then, allow the little children to come to me, i.e., the humble, or the little; brethren, do not become children in sense: but in malice be children (1 Cor 14:20). And do not forbid them, namely those who are little through innocence. For the imperfect should not be forbidden to come to perfection. For the kingdom of heaven is for such. He says, for such, not of these, namely those who are children this way through innocence. Above, unless you be converted, and become like little children, you will not enter into the kingdom of heaven (Matt 18:3). For he who has been humbled, shall be in glory (Job 22:29).

1578. Next, he satisfies their devotion: and when he had imposed hands upon them, through which he supports their strength. It is he who gives strength to the weary (Isa 40:29).

He departed from there. Sometimes Christ lays a hand on and does not depart from there; sometimes he lays a hand on and does depart, because some are so steadfast that they do not fall away. And he called Peter and Andrew, and remained with them (John 1:38). Therefore, since they were still imperfect, nor suited for following him, he departed from there.

1579. And behold one came. Here he treats of the perfection of poverty, and that there are two ways, the common way and the special way, as is abstinence. The first way is the way of salvation, the second the way of perfection. Therefore,

first, he treats of the first;

second, of the second.

And

first, a questioning is set down;

second, Christ’s response;

third, an explanation of the response.

1580. The questioning is set down: and behold one came and said to him: good Master.

There are different opinions about this man, for Jerome says that he was corrupt at heart; and this is clear, because he went away sad. Hence if he had approached with a good heart, he would not have gone away sad. Chrysostom says that he was hindered by the passion of avarice; therefore he could not bear the Lord’s words. And this is clear, because he did not come in order to tempt the Lord; for when men came to Jesus to tempt him, the Lord always responded to their malice by saying, why do you tempt me? or something of the kind; but he sets down nothing of that sort here. Hence it is clear that the one who approached God that he might be made perfect was not a tempter, but imperfect. Come to him and be enlightened (Ps 33:6).

Good Master, what good should I do. He calls him Master, as though one who knows: for a master should be the sort of man who knows. Likewise, he called him good: it belongs to the notion of the good to communicate itself; hence, which I have learned without guile, and communicate without envy (Wis 7:13). For he is truly good; you are good; and in your goodness teach me your justifications (Ps 118:68). What good should I do that I may have life everlasting? He had heard many things about eternal life. He had heard well, decline from evil and do good (Ps 36:27); but in the law he had not heard that eternal life was promised, but temporal things only. You shall eat the good things of the land (Isa 1:19).

1581. He said to him: why do you ask me? Here he sets out the response. First, he responds, as is had in Mark, why do you call me good? (Mark 10:18). But here, why do you ask me? It can be understood either way.

But what Matthew says, why do you ask me? does not have a wrong interpretation; but following what Mark says, the Arians took up an error, saying that the Father is good by essence, and the Son by participation; therefore, they posited that the Son is not equal to the Father.

But one should notice that he says, one is good, God. But the name of God indicates the Father, and the Son, and the Holy Spirit. Hence other creatures are excluded, because they are not good by essence.

1582. But why does he respond this way? Jerome says that he responds to his mind, for he commended that goodness which is usually in men; for they clung more to the traditions of men than of God, as it says above, you have made void the commandment of God for the sake of your tradition (Matt 15:6). For this reason, he reproached him, because he asked of him as though of a good man, but not as though of God.

But why does he say, why do you ask me concerning good? He says this as though aware of his emotions, that his soul was not ready to submit to the good, and every temporal good is imperfect and a shadow with respect to the divine good; and all our justices as the rag of a menstruous woman (Isa 64:6). Hence all these good things are from God, so if you wish to have them, ask of him; for he alone is good; praise the Lord, for he is good (Ps 135:1). Therefore, have recourse to God.

1583. But if you wish to enter into life, keep the commandments. For some have imperfect life, some perfect life, and some are entirely outside of life, such as those who are in sin, or unbelievers, for my just man lives by faith (Heb 10:38). So some have a beginning and imperfect life, as do the just in this world; but those who are in eternal life have perfect life; hence, if you wish to enter into life, keep the commandments, because a man is brought in through the commandments. And I gave them my statutes, and I showed them my judgments, which if a man do, he will live in them (Ezek 20:11).

But were the commandments enough for salvation? I say not, except on the basis of faith in the Mediator, and charity; hence the Apostle: for if justice be by the law, then Christ died in vain (Gal 2:21). Also, keep my commandments, and you shall live (Prov 7:2).

1584. He said to him: which? There follows the explanation of the response, in which he repeats the commandments. And first, he sets out the commandments; second, the root, at ‘love your neighbor as yourself.’

It says then, and Jesus said: ‘do not murder.’ And why did not he mention the commandments of the first tablet? Because he seemed inclined toward the love of God, so it was not necessary. Also, these commandments lead the way toward love. And first, he sets out the negative; second, the affirmative. First, he begins from what is greater: ‘do not murder’, which is against an actual life; ‘do not commit adultery’, which is against a potential life; ‘do not steal’, which is against a person’s goods; ‘do not bear false witness’, which is against a person. Likewise, sets out an affirmative: ‘honor your father.’

1585. Then he sets out the root: ‘love your neighbor as yourself.’ For he who loves his neighbor, has fulfilled the law (Rom 13:8).

1586. The young man said to him: all these I have kept from my youth. After the Lord handed down the teaching on common salvation, here he hands down the teaching on perfection. And

first, he hands down the teaching;

second, the necessity of this teaching;

third, the reward of observing it.

The second is at then Jesus said to his disciples; the third, at then Peter answering, said to him: behold. And

first, the occasion for giving this teaching is set out;

second, the proclamation;

third, the effect.

The second is at Jesus says to him; the third, at and when the young man had heard this word, he went away sad.

The occasion for proclaiming this teaching is the young man’s question. And

first, he professes to be an observer of the law;

second, he asks what perfection he can come to, at what is still wanting to me?

1587. He says then, all these I have kept from my youth; and he says all, because it is not enough to do only one, if all are not kept; and whosoever shall keep the whole law, but offend in one point, is become guilty of all (Jas 2:10). Likewise, he says, from my youth; a young man according to his way, even when he is old he will not depart from it (Prov 22:6). Hence what is said in Job is fitting to him: I have not departed from the commandments of his lips (Job 23:12).

But whether he spoke the truth is a question. Jerome says that he lied: which is clear, because immediately before this came ‘love your neighbor as yourself.’ If he had loved in this way, he would not have gone away sad, since the Lord said, go sell what you have, and give to the poor. Chrysostom says that he spoke the truth, that he had kept the legal commandments; and this is confirmed by what is said in Mark, that when Jesus had looked upon him, he loved him, which he would not have done unless he had been good (Mark 10:21).

For there are two ways. One, sufficient for salvation; and this is the love of God and of neighbor with one’s own benefit, without burden to self, according to what is said, but if any love God, the same is known by him (1 Cor 8:3); and this he had kept. The other is the way of perfection, to love neighbor with one’s own detriment; and this he had not kept. For this reason, when it was told him, he went away sad.

1588. He was not content with the first things, so he asked: what is still wanting to me? Everyone is bound to ask this question, according to what is said, O Lord, make me know my end. And what is the number of my days: that I may know what is wanting to me (Ps 38:5). For he alone knows what is lacking to us. Your eyes saw my imperfect being (Ps 138:16).

1589. Jesus says to him: if you will be perfect, go.

First, zeal is set down;

second, the way;

third, because of the difficulty, the reward is set down;

fourth, the consummation of perfection.

1590. He says then, if you will be perfect, go sell what you have, and give to the poor. For we should strive toward perfection; wherefore leaving the word of the beginning of Christ, let us go on to things more perfect (Heb 6:1).

But Origen asks: the perfection of the law is love; but he had said, ‘love your neighbor as yourself’; why then did he say, if you will be perfect, when he was already perfect?

Some say that ‘love your neighbor as yourself’ is not set down in some books. And this is clear, because it is not set down in Mark. In another way, it can be said that he said this, but not in this order, because it is this way in the Gospel of the Nazarenes: the Lord said, ‘do not murder’, up to the part about love. And after that follows, all these, I have kept. And then there follows, ‘love your neighbor.’

Yet the solution is plain, that there are two ways of loving one’s neighbor, namely love according to the common way, and the love of perfection.

1591. Hence he says, go sell what you have, not a part, as Ananias and Saphira did (Acts 5:2). And give to the poor, not to the rich. And if I should distribute all my goods to feed the poor (1 Cor 13:3). He has distributed, he has given to the poor (Ps 111:9). And not to one, but to many.

1592. But what is this? Would such a man be perfect immediately? It seems not, because there are still passions in him; therefore he is not perfect in virtue.

Origen says that he is immediately perfect, just as those to whom he distributes his goods are perfect. Let your abundance supply their want, that their abundance also may supply your want (2 Cor 8:14). Hence their perfection passes over into him, just as he who receives a prophet in the name of a prophet receives a prophet’s reward (Matt 10:41). Hence the way of perfection is not go sell what you have, but only that which follows: and give to the poor.

Another response is that if you will be perfect, not that you will be perfect right away, but you will have a certain principle of perfection, because being unburdened of these things, you will be able to contemplate heavenly things more easily. Augustine says that vigils and suchlike are instruments of perfection; but perfection is in what follows: and come follow me. Hence above, Peter and Andrew left everything and followed him (Matt 4:20). And Matthew also, in the same way (Matt 9:9). But when you abandon all these things, the better use is to give to the poor, and in this one’s neighbor should be considered.

1593. Hence if perfection is not in these things, in what does it consist?

One should say that it consists in the perfection of charity; but above all these things have charity, which is the bond of perfection (Col 3:14). Hence the love of God is perfection, but the abandonment of things is the way toward perfection. And how? Augustine says, in the book of 83 Questions, that the growth of charity is the diminution of greed, and the perfection of charity is no greed. Therefore, that man is perfect in charity who loves God even to the contempt of self and of his own things. Hence it is difficult and as though impossible that someone should possess riches without being gently drawn by them. And this is clear concerning Gregory, of whom it is written that, when he had thought it better that he serve Christ under a secular appearance, they began to grow up against him so much that he was hindered by them not only in appearance, but in mind also. Therefore, there is nothing that makes the soul so free as not being occupied with riches: and this is the way of perfection. Hence it is one thing to be perfect, and another thing to have the state of perfection. Whoever has perfect charity even to the contempt of himself and his things has perfection.

1594. The state of perfection is twofold, that of prelates and that of religious; but equivocally, because the state of the religious is for acquiring perfection. Hence it was said to this man, if you will be perfect, and if you wish to come to the state of perfection. But the prelate’s state is not for acquiring perfection for himself, but for communicating what he has. Hence the Lord said to Peter, Simon, son of John, do you love me? Feed my sheep (John 21:17); and he did not say, if you will be perfect.

Hence the difference between the perfection of a religious and of a prelate is like the difference between a disciple and a teacher. Hence to the disciple it is said: if you wish to learn, enter a school that you may learn. To the teacher it is said: lecture, and perfect. Hence the state of the religious is more secure, because ignorance is not imputed to them as it is to a prelate. Hence just as it would be ridiculous for a teacher not to know anything, so likewise a prelate.

But given that each performs as much as pertains to him and uses his office well, I say that there is no comparison, just as there is no comparison between a disciple and a teacher. Hence in state, a prelate is more perfect, even if you bring up Elijah, or whomever.

1595. But there is a question: if a prelate is more perfect, is he not obliged to sell all that he has?

I say that this would follow if go sell what you have were perfection; but it is not, but rather is a way and a preamble for acquiring perfection. Therefore it is not necessary that he sell all that he has. But since it rarely happens that someone has perfection along with riches, he who comes to perfection should relinquish everything. So the Lord gives what is easier. Hence if a prelate were able, and tended well to his responsibility, I say that it would be more perfect. Just as someone can say: I wish to enter school that I may learn; but it is presumptuous for someone to say, while he knows nothing, I wish to be a teacher. Hence Augustine, in The City of God: the state is higher, without which the people cannot be ruled, and though becomingly conducted, it is unbecomingly desired.

Likewise, it is one thing to be a prelate, and another thing to be in the state of a prelate.

1596. Are priests of the common people or curates in the state of perfection?

I say that they are not in the state, because they do not make the state. Every state is given with solemnity, as the episcopal or religious orders. But when the simple priesthood is given, it is not given with solemnity; hence they do not have the state of perfection. Which is evident, because if a duty and administration is entrusted to someone, and he is not promoted, he can abandon it and take a wife, and sometimes is made a religious. But a bishop may not abandon a bishopric without the permission of a superior; the curate can abandon his position by entering religion. But if he were in the state of perfection, he would then fall from the state, and thus would sin: hence he can have perfection according to action, but not according to state, because the state is only given with solemnity.

1597. So go sell what you have, and give to the poor, because by this you shall have a great reward, since the reward corresponds to the merit. And you will have treasure in heaven. There are two things in a treasure: stability and abundance. You will have treasure and an abundance of spiritual things. Glory and wealth will be in his house (Ps 111:3). And there will be faith in your times: riches of salvation, wisdom and knowledge (Isa 33:6).

1598. And come follow me. Here is the end of perfection. Hence those are perfect who follow God with their whole heart. Hence walk before me, and be perfect (Gen 17:1). And come follow me, i.e., imitate the life of Christ; hence above, if any man wants to come after me, let him deny himself (Matt 16:24). For the imitation is solicitude for preaching, teaching, and having care. Hence Chrysostom: it was said to Peter, ‘follow me,’ namely in undertaking the care of the whole world. As it is written: my foot has followed his steps (Job 23:11).

1599. And when the young man had heard this word, he went away sad. The emotion is shown: he went away sad. This happens when we desire something and cannot have it as we wish; hence this man desired perfection, and heard what he should have through this. And because he was greedy, he went away sad.

And why? For he had great possessions. Augustine: he who gave up the will to have things has great merit, because it is attributed to him that could have had; but it is of greater merit to give up what he has already acquired, because it is more difficult to uproot things which are already united with him, than to uproot things which are not so united. And this is clear, for this man, who had many things, was unable to be separated from them.

1600. Then Jesus said to his disciples. Here the reason for the aforesaid teaching is set out. And

first, he gives the reason;

second, he satisfies the wonderment of the disciples, at and when they had heard this, the disciples wondered very much.

1601. It says, then Jesus said to his disciples. The occasion for speaking this word was that the man went away sad because he had said, go sell what you have. Now he says, a rich man will hardly enter into the kingdom of heaven: he does not say it is impossible.

And he says, a rich man, not one who has riches. For some men have riches and do not love them, while some have and love and place hope in them. These who have and do not love can enter into the kingdom of heaven. For if this were not so, Paul would not have said, charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches (1 Tim 6:17). But he who has and loves riches will hardly enter into the kingdom of heaven. Above, the care of this world and the deceitfulness of riches chokes up the word (Matt 13:22). He who makes haste to be rich, will not be innocent (Prov 28:20). Blessed is the rich man who is found without blemish: and who has not gone after gold (Sir 31:8). But this is difficult, so there follows: who is he, and we will praise him? For he has done wonderful things in his life (Sir 31:9).

1602. He adds something which seems to pertain to impossibility; hence he says, and again I say to you: it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven.

Above, the Lord had said that the rich man would enter into the kingdom of heaven with difficulty; here, that it is impossible, just as it is impossible that a camel pass through the eye of a needle. Hence take it that it is difficult for a rich man who has riches and does not love them, but it is impossible for the one who loves and places hope in them to enter into the kingdom of heaven. For that a camel cannot enter through the eye of a needle, this is from nature; but that a rich man who loves riches cannot enter into the kingdom of heaven, this is from the divine justice. But all things could be overturned before the divine justice could be changed.

Others, as Jerome: impossibility is not indicated, but difficulty. It is found in a certain Gloss, whose author is unknown, that there was a certain gate in Jerusalem which was called ‘the eye of the needle,’ through which camels carrying burdens could not pass. In this way, a rich man cannot enter into the kingdom of heaven unless he unburden himself of affection for riches. But it is easier for a camel to be unburdened than for a rich man to lay aside this affection.

Chrysostom explains it mystically: the camel signifies the gentiles, who are burdened with the sin of idolatry, and the rich men signify the Jews; and Christ is the needle, and the passion is the eye of the needle. Hence it was easier for the gentile people to pass through the passion of Christ than the Jews, because they could only come by giving up the ceremonies of the law, and this they did not do. Hence it was asked of a demon what is the heavier sin, and he said: to have something from another’s belongings. To which it was responded: you are lying! Oh, but indeed, he says, for I often lose other sinners, but these I do not lose.

Or thus: it is easier for a camel, as by the rich man we understand the proud man; by the camel Christ, by the eye of the needle Christ’s passion; therefore, it was easier for the camel to pass through the eye of the needle than for the proud man to be humbled.

1603. And when they had heard this, the disciples wondered very much, saying: who then can be saved? Above, the Lord gave the reason for his teaching; here he satisfies the disciples’ wonderment. And

first, the wonderment is set out;

second, the satisfaction, at and Jesus looking, said to them.

1604. It says then, and when they had heard this, the disciples wondered very much, saying: who then can be saved?

But here there is a literal question. Since there are more poor men than rich men, and rich men are saved with difficulty, how can they say, who then can be saved?

It is responded that they had understood that he meant it even of the poor who are rich in desire; for there are many poor men who are rich in desire. Also, they were already made solicitous for the whole world: so that solicitude was coming over them (2 Cor 11:28), as they were the rulers of all creatures.

1605. And Jesus looking, said to them: with men this is impossible. Here he satisfies their wonderment, saying: with men this is impossible, but with God all things are possible.

But why does he say this? For it seems that he destroys free will, if it is impossible with men. It is true that man has from himself that he can sin; but to rise again, and do the works of salvation, this he does not have from himself without the help of God’s grace: for God is the one who can accomplish these things. So then it is not of him who wills, nor of him who runs, but of God who shows mercy (Rom 9:16). Hence, I know that you can do all things, and no thought is hid from you (Job 42:2). Hence according to human power it is impossible that a man be saved; because human power does not change the will, but it belongs only to God to change it, as is written, for it is God who works in you, both to will and to accomplish (Phil 2:13).

1606. Next, he determines about the reward of the perfect. And

first, a question is set down;

second, the response, at and Jesus said to them.

1607. Peter had heard poverty be praised, and he had heard go sell what you have, and give to the poor. He had also heard that a rich man will hardly enter into the kingdom of heaven. For this reason, Peter considered that he had done a great thing, because he had left everything; hence it says, then Peter answering, said to him: behold we have left all things. And since he had heard not only go sell, but beyond that, and come follow me, Peter added, and have followed you. To leave everything does not make for perfection, but to leave everything and follow Christ, because many philosophers have left everything. But Peter had left a boat and a net! But Peter is praised more for his affection than for what he left, because he left his possessions with a will so inclined that he would also have left it all if he had had more. Also, he knew that Christ knew his will, so he said, behold, we have left all things.

By which he gave an example, that those who have left what they had should not be considered to have left little, even if they had little.

1608. And Jerome says that to leave possessions does not make for perfection, but to follow the Lord. And one follows God in many ways. With the mind, through contemplation; we will know, and we will follow on, that we may know the Lord (Hos 6:3). Hence those follow God who have God before their eyes, and know God by way of contemplation. Likewise, one follows the Lord by observing the commandments; my sheep hear my voice: and I know them, and they follow me (John 10:27). Likewise, through imitation of his works; my foot has followed his steps (Job 23:11). Likewise, through contempt of self and of one’s own; above, if any man wants to come after me, let him deny himself, and take up his cross, and follow me (Matt 16:24). Likewise through purity of mind and body; these are they who were not defiled with women: for they are virgins. These follow the Lamb wherever he goes (Rev 14:4). Voluntary poverty disposes one to this following.

1609. And Jesus said to them: amen, I say to you. Here he treats of the reward of perfection. And

first, he sets out the reward of the apostles’ perfection;

second, the reward of others’ perfection;

third, he excludes a certain objection.

The second is at and every one who has left house, or brethren; the third, at and many who are first, will be last.

1610. He says then, amen I say to you. For since he willed that what he had said be certain, he professes to have spoken the truth, by saying, amen. And to show that perfection is not in go sell what you have, but in follow me, he says that you, who have followed me, in the regeneration . . . also will sit on twelve seats.

There are two regenerations. One is of the spirit, which comes about through grace in baptism, about which Peter says, who according to his great mercy has regenerated us unto a lively hope (1 Pet 1:3). Likewise, there is a regeneration of the body, for just as the spirit is regenerated by grace, so also in the resurrection he will revive our bodies. Who will reform the body of our lowness, made like to the body of his glory (Phil 3:21).

Some explain this as about the first regeneration, and punctuate it this way: you who have followed me in the regeneration, i.e., you have been regenerated by grace, will sit.

Chrysostom explains it the same way, but he does not punctuate it that way; hence he says that he promised them a reward in the present, this way: you who have followed me . . . will sit. The present Church is the faith of Christ. In the Church there are different states of men. And although all the virtues are necessary for salvation, yet one man is more praiseworthy in the act of one virtue than another: one in faith, another in chastity, another in charity. And just as it is in the various faithful, so it is also in the apostles, because Peter was the most fervent zealot for the faith, but John was strong in chastity, and so with the others. Thus those who are fervent in faith are seats of Peter, those who are fervent in chastity are seats of John, and so with the others. But all are seats of Christ, because all the virtues were in him; therefore he promised them that they would be future pastors of the Church.

In another way, according to Augustine, it is taken as about the regeneration, namely for the resurrection: amen I say to you . . . in the regeneration, i.e., in the resurrection, when they will be called back in body and soul, you also will sit, namely in the seat of majesty, i.e., you will have the judiciary power, judging the twelve tribes of Israel, because just as God gave judgment to the Son, so also it is given to those who have followed him.

1611. But why does he say, judging the twelve tribes of Israel? Will they not judge others? Why then does he say rather, the twelve tribes of Israel? The whole people of the faithful of the whole world is understood, because the gentility entered into the fatness of the olive tree, and was made a partner in the promises made to the fathers (Rom 11:17). But they will not judge those who are infidels: for Gregory says that some are damned and are not judged, as the infidels; but some are damned and are judged, as those who have believed and were corrupted. And, as Jerome sets out, the enemies are condemned in one way, those who remained in the faith in another way; for the enemies are condemned while absent, but the others are condemned while present. Therefore you will judge the twelve tribes of Israel. Since the apostles passed their lives with the Jews, then it is said that they will judge the twelve tribes.

And how? By comparison, because they warned them. They could say: how could we believe that you are God, you who lived among us as a mortal? But the Lord will say: you were wise in the law, and you did not believe; they were fishermen, and they believed.

1612. Chrysostom asks what great thing is given to the apostles. Was not this also given to the Ninivites and to the queen of the south (Matt 12:41)?

Chrysostom says that the manner of judging itself shows that the authority of judging was given to the apostles, because those who judge with authority judge sitting down, while those advocates and accusers condemn while standing up; therefore, to indicate that the apostles shall judge with authority, he says, you also will sit. But about the Ninivites he says, the men of Niniveh will rise in judgment with this generation, and will condemn it (Matt 12:41).

1613. But here there is a question, because some will be damned and will not be judged; in the same way, some will be saved and will not be judged, such as the apostles and the apostolic men; but others to be saved will be judged, and their merits will be examined. And how will they judge?

Some say that they will judge by comparison. But this is not enough, because even the queen of the south will judge in this way. Some say that they will judge through Christ’s judgment. But this is not enough, because all the saints will approve in this way. The just will rejoice when he will see the revenge (Ps 57:11). Likewise, some say that the apostles will judge through a certain venerable justice, because the just will be raised up in the air to meet Christ, and they will be Christ’s counselors. But even this is not enough, because he says, you also will sit and judging. Some say that they will judge as a book judges: for it judges, since laws which judge one are written in it; as the hearts of the apostles and the just, who will have kept God’s commandments, will be a book condemning them. And the dead were judged with books open (Rev 20:12). But it is more, because they will administer something else. Hence, and two-edged swords in their hands (Ps 149:6).

So how will they judge? Attend. There will be a mental judgment, for it will come about by the divine power that for each man all his sins will be brought back to memory. Hence Lactantius was deceived: he held that the resurrection would happen one thousand years before the judgment. So it will be a mental judgment, because by the divine power those things which each man has done will be brought back to memory. But it is not unfitting that someone should receive some light from someone, since the angels receive light from God, and men from angels; therefore, it is no marvel that men shall be enlightened by the apostles, who will be full. Therefore, they will not only judge, but also the other just men will receive a certain light from them. But Christ and the apostles will judge in different ways, because Christ will judge with authority, but they as promulgators; as the law was given through angels, so also the execution of judgment will come about through angels, for behold, those are called angels, he gives judgment to the poor (Job 36:6), who have followed after justice and have left everything.

1614. And why will they judge? One reason, because sins are from the world. Hence those who should judge should be from outside the world, and such were the apostles and the apostolic men; hence, I have chosen you out of the world (John 15:19). Likewise, the Philosopher says that the virtuous man is the judge of all men, as taste is the judge of all tastable things. So just as he who wishes to taste something gives it to someone who has a healthy sense of taste for tasting, so, since the virtuous man has a healthy sense of taste, he himself is the measure of all actions. Therefore perfect men will judge as measures.

Likewise another reason: since they are foreign to the world, they follow Christ more fervently. Therefore, these men should judge, because they are more heated about the things to be considered. My heart grew hot within me: and in my meditation a fire shall flame out (Ps 38:4). For this reason also, since they are more familiar, they are more fervent. Likewise also, because they were poor men and more downcast, but the reward of being downcast is exaltation; therefore they will be exalted. For this reason, he says, you also will sit on twelve seats judging.

1615. But will Judas judge? No, because these promises are always under a condition; for this reason the Lord says, you, who have followed me, in the regeneration. Hence he who will have followed, and persevered, will judge.

But if these men will judge, what will Paul do? If the seats are already full, then where will Paul sit? Augustine says that universality is signified by twelve, which is unfolded by seven. The number twelve comes from the multitude seven, because the number seven consists of three and four, and three fours are twelve, or four threes; so by this number the universality of the elect is signified.

1616. And every one who has left house, or brethren. The apostles’ reward being set out, here is set out the others’ reward. And there are questions here. First, why did he promise nothing temporal to the apostles, but to the others something temporal? For they will receive a hundredfold. And this is clear, because in Mark, it says that the hundredfold is in the present (Mark 10:30).

According to Chrysostom, something temporal had been promised to the apostles, namely judgment in God’s Church, as was said before. Or in another way, the things which are in the world do not entice him who has left the world and the things which are in the world; but the others, who are bound to secular things, are drawn by those things. Therefore he promised nothing temporal to the apostles, who had left all; but he promised something temporal to the others, since they had an affection for temporal things. For this reason, he promised judgment to the apostles. Or, according to Origen, what was said before, in the regeneration, this is the reward of those who have left all for Christ’s sake.

But someone could say: I do not want to leave all things for your sake, but I will leave one house, or one field. I say that if you relinquish something, you will have something; but if you relinquish all things, you will be a judge.

1617. But there is another question. He said, house, and there is no doubt about this; but he says, father, or mother, or wife, or children. He who orders father or mother to be abandoned, orders a sin. Likewise, he himself commanded that a wife not be sent away, and that parents should be honored.

One should say that in these matters two things are considered: natural affinity, and this is not to be despised, but one should do well for them if they are in need. But sometimes they draw one back from God’s service: hence then they are like a member which scandalizes, and then that member should be cut off. And for this reason he commanded them to leave these. Likewise another reason, because the Lord foresaw the time of the future persecution, that brother would rise up against brother, so he willed that men be separated from them.

1618. Another question is when he says, will receive a hundredfold, how it is understood.

Some have said that the saints will rise one thousand years before the judgment, and then Christ will have complete rule. And then he who has left a home, will have a hundred. Jerome disproves this, because they will not have one hundred fathers, etc. Likewise, baseness is indicated, because they will not have one hundred wives.

So Augustine says that it is understood with regard to spiritual things. Hence, has not God chosen the poor in this world . . . and heirs of the kingdom? (Jas. 2:5): hence the grace of God is understood, which outweighs all that you have left, and infinitely. So he sets down the finite for the infinite. Hence they will receive a hundredfold, i.e., something which is worth a hundred.

Origen says that it should also be understood literally. You have left a field, and it will be, by God’s providence, that you will find many at your service; hence, it can be applied to them: as having nothing, and possessing all things (2 Cor 6:10). Likewise, you will find brothers, i.e., every spiritual man. Likewise, beyond this, eternal life; my sheep hear my voice: and I know them, and they follow me and I give them eternal life (John 10:27).

1619. Next, cutting in, he brings in, and many who are first, will be last: and the last will be first. Those who leave something for Christ’s sake, or all things, if they live negligently, will they have this reward?

I say not, because they received imperfectly, and they will not be first, but last. Or in another way, because they could say: we have left all things, thus we will judge. Those who were first, lifted up by pride, are last. Origen says that it can be understood of those who come to Christ, and live tepidly; afterward come others who are fervent, and by their fervor they transcend the others. Or, the first means those who are born from Christians, who were born last with respect to others who were born from the gentiles or the Jews. Or it can be referred to men and angels: for those who are first in the order of angels are made last through guilt; and the last, i.e., men, shall be made first, and higher.

The Kingdom of Heaven

Parable of the laborers

20:1 The kingdom of heaven is like a householder, who went out early in the morning to hire laborers into his vineyard. [n. 1621]

20:2 And having agreed with the laborers for a denarius a day, he sent them into his vineyard. [n. 1627]

20:3 And going about the third hour, he saw others standing in the market place idle. [n. 1628]

20:4 And he said to them: you also go into my vineyard, and I will give you what will be just. [n. 1630]

20:5 And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner. [n. 1631]

20:6 But about the eleventh hour he went out and found others standing, and he said to them: why do you stand here all the day idle? [n. 1632]

20:7 They say to him: because no man has hired us. He said to them: you also go into my vineyard. [n. 1634]

20:8 And when evening had come, the lord of the vineyard said to his steward: call the laborers and pay them their hire, beginning from the last even to the first. [n. 1635]

20:9 When therefore those had come, who came about the eleventh hour, each man received a denarius. [n. 1639]

20:10 But when the first also came, they thought that they should receive more, and they also each received a denarius. [n. 1639]

20:11 And receiving it they murmured against the master of the house, [n. 1641]

20:12 saying: these last have worked only one hour, and you have made them equal to us, who have borne the burden of the day and the heats. [n. 1641]

20:13 But answering he said to one of them: friend, I do you no wrong, did you not agree with me for a denarius? [n. 1643]

20:14 Take what is yours and go your way; I will also give to this last even as to you. [n. 1644]

20:15 Or is it not lawful for me to do what I will? Is your eye evil, because I am good? [n. 1645]

20:16 So will the last be first, and the first last. For many are called, but few chosen. [n. 1647]

1620. Above the Lord treated of arrival at the kingdom through the way of common salvation, and through the way of perfection; and since certain ones thought to arrive undeservedly, they are driven away. And

first, those who intend to arrive owing to temporal oldness;

second, those who intend to arrive owing to carnal origin. The second is at and Jesus going up to Jerusalem (Matt 20:17).

First then, it is proposed under the parable of the head of a household and the hired workers:

first, he sets out the parable;

second, he concludes that for which the parable is useful, at so will the last be first, and the first last.

The parable has two parts:

first, he treats of the hiring;

second, of the payment. The second is at and when evening had come.

Concerning the first, four hirings are set down, which are invitations of the workers to work:

the second is at and going about the third hour.

The third is at and again he went out about the sixth and the ninth hour.

The fourth is at but about the eleventh hour he went out.

Concerning the first, he touches upon three things:

first, the one hiring is touched upon;

second, those hired are set out;

third, the manner of the hiring.

The second is at who went out early in the morning to hire laborers. The third is at and having agreed with the laborers.

1621. This head of the household is God, whose family is the whole world, but in a special way the rational creatures; and he is called the head of a household based on the likeness of governance. But your providence, O Father, governs it (Wis 14:3).

1622. Who went out early in the morning to hire laborers into his vineyard. Here he treats of those hired. First is sought what the vineyard is, who the workers are, and why they were hired.

1623. What is this vineyard? According to Chrysostom, it is justice, and it sends out as many shoots as it produces virtues;¹ my vineyard is before me (Song 8:12). Gregory: by the vineyard is signified the holy Church. And it is written: for the vineyard of the Lord of hosts is the house of Israel (Isa 5:7). And the various shoots.

1624. Now the workers are those who are descended from Adam, hence all men; and the Lord God took man, and put him into the paradise for pleasure, to dress it, and keep it (Gen 2:15). For each man should work justice, and cultivate it, and have care for his neighbor; and he gave to every one of them commandment concerning his neighbor (Sir 17:12). Similarly, prelates are the workers; and they will be called in it the mighty ones of justice, the planting of the Lord to glorify him (Isa 61:3).

1625. Those are called ‘hired’ who should work for a reward, wage workers, as it were; the life of man upon earth is a warfare, and his days are like the days of a hireling (Job 7:1). For just as a wage worker does not receive a reward immediately, but expects one, so we do in this life. But to be a good wage worker, he must labor for his lord’s benefit; thus if we labor in the vineyard of the Church, we should return the whole thing to God. Hence, do all to the glory of God (1 Cor 10:31). Likewise, he first cultivates, and he eats later: and thus it is necessary that we first cultivate and prepare the salvation of others, and afterward seek temporal things. Above, seek you therefore first the kingdom of God . . . and all these things will be added unto you (Matt 6:33); gird yourself, and serve me, while I eat and drink, and afterwards you shall eat and drink (Luke 17:8). Likewise third, it is required that he be occupied with labor the whole day: thus the cultivator of a lord’s vineyard spends a small amount of time on the things which pertain to it, but we must spend all our time in the service of God; always abounding in the work of the Lord (1 Cor 15:58). Likewise, one is ashamed to appear before a lord unless one has done well; so also, this one should not appear before the Lord except with a good work. You will not appear empty before me (Exod 23:15; 34:20).

1626. But let us see what the morning is. The time of this world is one day; for a thousand years in your sight are as yesterday, which is past (Ps 89:4). The various hours are the various ages. The first is from Adam to Noah, and in that time the Lord admonished them, both through messengers and through apparitions, to walk into the vineyard of justice. Or it can be said that a man’s whole life is one day. The morning of this day is boyhood. For verdant boyhood is like grass; hence some are called from boyhood, as Jeremiah, Daniel, and John the Baptist were called from boyhood. And for this reason he says, who went out early in the morning.

1627. Next, he determines concerning the mode of hiring; hence he says, and having agreed with the laborers for a denarius a day. This denarius signifies eternal life, because this denarius was worth ten of the usual denarii. Also, the likeness of the king was imprinted on it. Hence what this denarius signifies consists in the observance of the decalogue; above, but if you wish to enter into life, keep the commandments (Matt 19:17). Likewise, it has the likeness of God; when he appears, we will be like to him (1 John 3:2).

1628. Next he treats of the second hiring: and going about the third hour. If we take the one day as the whole of time, as the first hour signifies the time from Adam to Noah, so the second is from Noah to Abraham. Before the promises were made concerning the Christ, he warned many men at that time through angels, and had many men also who warned others. But if we take the one day as the life of one man, the third hour is adolescence, for just as the sun begins to grow warm, so in adolescence the sun of intelligence begins to shine. Likewise, it begins then to be warm; for the sun rose with a burning heat (Jas 1:11).

1629. And he found them in the market place and idle. This marketplace is the present life. Now, a market place denotes a place in which there are quarrels; that place is called a market place in which there is selling and buying, and it signifies the present life, which is full of quarrels, of buying and selling. The whole world is seated in wickedness (1 John 5:9). And these men were idle, because they had already lost a part of their life: for not only those who do bad things are called idle, but also those who do not do good. And just as the idle do not obtain the end, so neither these men. The end of man is life eternal; therefore, he who works in the way he should will have it, if he has not been idle; idleness has taught much evil (Sir 33:29).

1630. And he said to them: you also go into my vineyard. For God repays according to justice; and the Lord will reward every one according to his justice (1 Sam 26:23). He did not agree with these men on a denarius. Why did he with the first, and not with these? The reason is according as it is referred to the age of the world. Since Adam was going to sin, he could be excused if he had not known his reward; but he knew, because he tasted. Likewise, the truth is made known more to those who have better senses. Therefore, since Adam had better senses, it was more truly known to him. But he did not make an agreement with the others, because he always returns more than he promises. The eye has not seen, O God, besides you, what things you have prepared for those who wait for you (Isa 64:4; 1 Cor 2:9).

Likewise, the first had been hired for the whole day. Therefore they should have the whole reward; so the day’s denarius is promised to them, which will be a full reward. But otherwise one does not give the whole to God; so he does not make an agreement with him, because it could be that he will work more fervently, and thus more will be repaid; or he could work so negligently that it will not be deserved. For this reason he says, and I will give you what will be just, because if they regain the lost time, they will have the full reward. Every man’s work will be manifest; for the day of the Lord will declare it (1 Cor 3:13). Likewise, he invited the first ones to the same thing, but these men went spontaneously. For there is no discretion in boys, so if they do something good, it seems to be more from the Holy Spirit than from discretion; but in adolescence a man is moved by his own counsel. Similarly, it is said of the first ones that he sent them; of these, that they went spontaneously.

1631. And again he went out about the sixth and the ninth hour. According as the day means the whole of time, the sixth hour was from Abraham to David, and the ninth from David to Christ.

But why did he put two hours together? Because then there was a distinct people, namely the Jewish and the gentile. Hence it can be said that the sixth hour is the age of youth, for just as the sun is in its perfection at midday, so is a man in the age of youth. But the ninth hour is old age: and these two are joined, because the manner of living is the same in both.

1632. But about the eleventh hour he went out. The fourth hiring is set down: and he does three things:

first, he reproaches;

second, he excuses;

third, he invites.

The second is at they say to him: because no man has hired us. The third, at you also go into my vineyard.

1633. He says then, about the eleventh hour he went out. The ninth hour is the time of Christ. Hence it says, little children, it is the last hour (1 John 2:18). And, God . . . spoke in times past to the fathers by the prophets, last of all, in these days has spoken to us by his Son (Heb 1:1–2). I myself that spoke, behold I am here (Isa 52:6). Or it can be called old age, or the decrepit age, because some persist in sin even to a decrepit age. In the evening he will fall, grow dry, and wither (Ps 89:6).

And found others standing. He found the others in the marketplace, but not these. The reason, in accordance with the Philosopher, is that there is a difference between adolescents and old men, for adolescents are entirely in hope, old men in memories. Hence those in the marketplace are found first, as though wanting to obtain; but these are found standing about, as though not wanting to obtain, but to observe what has been obtained. Likewise, he saw the first ones and did not reproach them, but he saw these and reproached them, because at first they were still weak, and the passions in them dominated, so they were to be excused for not spending their time in God’s service; but the old abound with thoughts, so he reproaches them: why do you stand here all the day idle? He who pursues idleness is very foolish (Prov 12:11); and, he who follows idleness will be filled with poverty (Prov 28:19).

1634. There follows their being excused: they say to him: because no man has hired us. If we refer it to the state of an age, these men signify the gentile people, who do not serve God, but idols. But they are excused, because they did not have prophets like the Jews; hence, he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). Or, according as it is referred to the lifetime of a man, it signifies that the occasion for turning back to God is not given to certain men until old age. And the reason is that they have all the time. Or it can happen by divine dispensation, since to those who love God, all things work together unto good (Rom 8:28). Hence the Lord knew that if he had called them before, they would not have stood. So they are hired at the time when they consent, and they arise more efficaciously; hence he says, you also go into my vineyard. Hence although they are decrepit, nevertheless he will have all men to be saved (1 Tim 2:4). Likewise, he promised a reward to the first ones, but not to these, because it was owed to those, since they served him in the morning, but it was owed to these only out of mercy. Being made perfect in a short space, he fulfilled a long time (Wis 4:13).

1635. And when evening had come. Here he treats of the repayment. And

first, the repayment is set down;

second, the murmuring;

third, the response.

Concerning the first, he does two things:

first, the time is set down;

second, the person assigning;

third, the persons to whom it is assigned.

1636. The time is set down: and when evening had come. And it can be understood either of the end of a life span, or of the end of the ages. In the evening weeping will have place (Ps 29:6), because the light of the world fails. And it says evening, because judgment will come about in that world.

1637. The lord of the vineyard said to his steward. The lord is the whole Trinity.

1638. Said to his steward, i.e., to Christ. And to him is given the power of resuscitating and the power of judging; and the order of judgment is touched upon.

The power is touched upon: call the laborers, i.e., resuscitate the dead; all who are in the graves will hear the voice of the Son of God (John 5:28).

The power of judging: pay them their hire, i.e., be the judge, hence he gives the power of judging; and he has given him power to do judgment, because he is the Son of man (John 5:27).

Next, the order is touched upon: beginning from the last even to the first. And this can be referred to the age of the world.

Beginning from the last, namely from those who are immersed in the sacraments. Hence a greater gift is given to them than to the first; which in other generations was not known to the sons of men, as it is now revealed to his holy apostles (Eph 3:5). Hence it was given more abundantly to them, although some person in the Old Testament may have had a greater grace in some respect; for as yet the Spirit was not given, because Jesus was not yet glorified (John 7:39), not that the Holy Spirit was not given, but rather he was not given more abundantly at that time.

Or it can be referred to the life span of a man, for those who are decrepit in age die more quickly, and are rewarded more quickly. Or it could be that, from fervor, they recovered a thing previously lost, as is written of the thief. With regard to both, Chrysostom says that a man does more freely what he does out of pity than what he does in another way; for this reason, a certain joy and show of kindness is designated. There will be joy before the angels of God upon one sinner doing penance (Luke 15:10).

1639. Then there follows the execution of the command: when therefore they had come, who came about the eleventh hour, either Christians or men in decrepit old age, each man received a denarius. The Apostle: and every man will receive his own reward, according to his own labor (1 Cor 3:8).

But when the first also came, and do not refer to the time of ages, for they were Jews, they thought that they should receive more, from the fact that they had more in another age. And they also each received a denarius, because they had a robe apiece.

1640. But what is this? Will all have glory equally?

I say that there will be an equal repayment in a certain respect, but in a certain respect not. For beatitude can be considered as regards the object, and in this way there is one beatitude for all; or it can be considered as regards participation in the object, and in this way not all will participate equally, because they will not see thus clearly; in my Father’s house there are many mansions (John 14:2). And it is as if many men go to water, and one carries more than another: the river puts forth its whole self, yet not all carry equally. In this way, he who has a soul more enlarged with charity will accept more. The blessing of God makes haste to reward the just, and in a swift hour his blessing bears fruit (Sir 11:24).

1641. And receiving it they murmured against the master of the house, saying: these last have worked only one hour. The repayment was set out above; here certain ones’ murmuring is set down.

But there are two questions here, because he says that those receiving a denarius each were murmuring. By the denarius is understood eternal life. Should one believe that someone would murmur after receiving the reward? For it seems not, since then it would be a sin, as is said, neither do you murmur: as some of them murmured, and were destroyed by the destroyer (1 Cor 10:10).

Chrysostom says that what is said does not have the force of something to be done, but rather the reason why it is said. Hence one should understand that the repayment will be so great that, if it were possible, they would murmur. Or it can be understood as in this world. Gregory says that this murmuring is nothing other than putting off the repayment, because the saints who come last receive the reward immediately, but the first ones have been waiting for a long time; hence, but having the same recompense, I speak as to my children, you also be enlarged (2 Cor 6:13). Hence those murmured, because they did not receive immediately; but these did not murmur, because they received immediately.

Hilary and Jerome speak this way: sometimes Scripture speaks of the whole number of the people, sometimes in the person of the good, sometimes in the person of the bad, as it says in Jeremiah that all the people rose up against him, and all the people freed him (Jer 26:8). Here all the people is taken for a part of the people. Thus in the first time some were good, and not all; and so one thing is attributed by reason of the good, another by reason of the bad; not that they murmured at that time, but before, for the people of the Jews murmured against the gentiles, that they were made equal to them.

1642. And there is another question. Why does he say, who have borne the burden of the day and the heats? For they only bore it to the extent that they were troubled, and similarly with the recent ones. So what is it that is said?

One may respond in three ways. The first response is that hope which is delayed afflicts the soul. There were some in the beginning of the world who bore the weight, since they knew that their repayment was delayed; for this reason they are said to have borne the weight of the day. Or it can be referred to the Jews, who bore the weight of the law, about which weight Peter says, why do you tempt God to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear? (Acts 15:10). But the gentiles did not bear such a weight, since they were not subject to the law. Or, according to Gregory, that the first men were troubled for a longer time, since they lived nine hundred years, and for this reason bore a heavier weight.

1643. But answering he said to one of them. Here the reproach is set down. And

first, he shows his justice, and his mercy;

second, the equity of the repayment.

1644. Concerning the first, he does three things: first, he denies injustice; second, he brings in the agreement; third, he brings in the repayment made.

It says then, but answering he said to one of them, and add, and to all, since they all had one complaint, speak, friend. He calls him a friend, because he had drawn him to himself. He loved your fathers, and chose their seed after them (Deut 4:37). I do you no wrong, because I give to these men what is mine, not what is yours, so I do you no injury. Does the Almighty overthrow that which is just? (Job 8:3).

Then he reminds him of the agreement: did you not agree with me for a denarius, i.e., on the salvation to be obtained. I am your protector, and your reward exceedingly great (Gen 15:1).

Take what is yours, i.e., what you have from my promise, and go, into glory; I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him, against that day (2 Tim 1:12). Some men expound it this way: take what is yours, i.e., damnation for murmuring, and go, into eternal fire. But this cannot be, because he says that they each receive a denarius.

1645. Next, he sets out the mercy bestowed, saying, I will also give to this last even as to you. And concerning this, he does two things: first, he sets out the mercy; second, the faculty of showing mercy.

I will also give to this last, i.e., give to the gentile, even as to you. What then? Do we excel them? No, not so (Rom 3:9).

But these men could say, you cannot do that. On the contrary, he says, or is it not lawful for me to do what I will? For it is permitted for any man to do his own will with regard to what is his. For if he were another’s debtor, it would not be permitted for him to do his own will, and similarly if he were under another; but he himself is the lord, so he can give more. For a magistrate can only give according to merit, but a king can give without merit. Thus God, who is the Lord of all, is able to give; he has done all things whatsoever that he willed (Ps 113:11); who resists his wil? (Rom 9:19).

1646. Here one should note that there is no acceptance of persons in that which is given out of mercy, for of that which is entirely mine, I can give to whomever I want without acceptance of persons. Hence he says, is your eye evil, because I am good? It is agreed that the preceding murmur was not about a defect in the lord, but about mercy bestowed on others, and so about mercy and goodness; but he is properly ‘evil’ who sorrows over goodness. Therefore he says, is your eye evil, because I am good, because of the fact that I showed justice with respect to you, and mercy with respect to others? But it is agreed that this is out of goodness. And above, if your eye be sound, your whole body will be lightsome (Matt 6:22). Concerning the Lord’s goodness, it says in the Psalm, how good is God to Israel, to those who are of a right heart! (Ps 72:1).

1647. So will the last be first, and the first last. Here he concludes to that for which the whole parable was introduced. And

first, he sets out the conclusion;

second, he removes a false opinion.

1648. He says, so will the last be first. It can be read in two ways, according to Chrysostom: i.e., the last will be made equal to the first, such that there will be no difference; and this corresponds to what was said, that each one receives a denarius apiece, nor will there be a difference according to time. Or in another way, i.e., those who are last will be first; he will be as the head, and you will be the tail (Deut 28:44). Or, those who were first will become last, on account of negligence; and this corresponds to the preceding, because they began from the last.

1649. But someone could say, will all the first be saved?

He says, many are called, but few chosen, because all those who believe by faith are called; but those are chosen who do good works, and these are few, as above, how narrow is the gate, and strait is the way that leads to life: and few there are who find it! (Matt 7:14).

Ascent to Jerusalem

20:17 And Jesus going up to Jerusalem, took the twelve disciples apart, and said to them: [n. 1651]

20:18 Behold we go up to Jerusalem, and the Son of man will be betrayed to the chief priests and the scribes, and they will condemn him to death, [n. 1651]

20:19 and will deliver him to the gentiles to be mocked, and scourged, and crucified, and on the third day he will rise again. [n. 1652]

20:20 Then the mother of the sons of Zebedee came to him with her sons, adoring and asking something of him. [n. 1654]

20:21 He said to her: what do you wish? She said to him: say that these my two sons may sit, the one on your right hand, and the other on your left, in your kingdom. [n. 1656]

20:22 And Jesus answering, said: you do not know what you ask. Can you drink the chalice that I will drink? They say to him: we can. [n. 1657]

20:23 He said to them: my chalice indeed you will drink; but to sit on my right or left hand, is not mine to give to you, but to those for whom it is prepared by my Father. [n. 1660]

20:24 And the ten hearing it, were moved with indignation against the two brothers. [n. 1662]

20:25 But Jesus called them to him, and said: you know that the princes of the gentiles lord it over them; and those who are the greater, exercise power upon them. [n. 1665]

20:26 It will not be so among you, but whoever wishes to be the greater among you, let him be your minister, [n. 1668]

20:27 and he who wishes to be first among you, will be your servant. [n. 1669]

20:28 Even as the Son of man has not come to be ministered to, but to minister, and to give his life as a redemption for many. [n. 1670]

20:29 And when they went out from Jericho, a great multitude followed him. [n. 1671]

20:30 And behold, two blind men sitting by the way side, heard that Jesus passed by, and they cried out, saying: O Lord, Son of David, have mercy on us. [n. 1673]

20:31 And the multitude rebuked them, that they should hold their peace. But they cried out the more, saying: O Lord, Son of David, have mercy on us. [n. 1676]

20:32 And Jesus stood, and called them, and said: what do you wish that I do to you? [n. 1677]

20:33 They say to him: Lord, that our eyes be opened. [n. 1678]

20:34 And Jesus having compassion on them, touched their eyes. And immediately they saw, and followed him. [n. 1679]

1650. In the preceding part, the Lord drove away those intending to arrive at glory due to temporal oldness; here he drives away the one who intends to arrive due to carnal origin.

First, then, the occasion for the request is set down;

second, the request;

third, the response.

The occasion was the declaration of Christ’s passion. And

first, he declares the place;

second, the passion;

third, the resurrection.

1651. It says, and Jesus going up to Jerusalem. Above, it was said that having left Galilee he came into Judea, and did not go up immediately to Jerusalem, but rather went up after a while, as his passion drew near (Matt 19:1); hence it says, and Jesus going up, i.e., when he was ready to go up. Jerusalem was a high place.

Took the twelve disciples apart. And why does he say apart? For two reasons. First, because he wished to show them great things, so they were not to be communicated to all; it is given to you to know the mysteries of the kingdom of heaven (Matt 13:11). Again, for the sake of avoiding scandal, because men who were not yet perfect would have been turned away by it if they had heard of his death; women would have been provoked to tears. Again, one should know that Judas had not yet conceived evil, so the Lord did not drive him away from the fellowship.

And said to them: behold we go up to Jerusalem. Here the firmness of his intention is indicated; hence, behold, i.e., I am of the same intention, and of the same will, for I am not changed; a holy man continues in wisdom as the sun: but a fool is changed as the moon (Sir 27:12). Again, by his own will; he was offered because it was his own will (Isa 53:7).

He touches upon the place: Jerusalem; it cannot be that a prophet perish, out of Jerusalem (Luke 13:33). And why? Because it was the place of the law and the priesthood, and both belonged to Christ. For as a true priest had to sacrifice for the people, so also Christ offered a victim for the world. Again, by the passion he acquired a kingdom. Again, Jerusalem is interpreted as ‘vision of peace’; making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven (Col 1:20).

1652. Next, the passion is foretold. And he frequently recalled his passion, in order to drive it into their memory.

And he touches upon three things pertaining to the passion. For he suffered being handed over by a disciple: and the Son of man will be betrayed, namely by a disciple. Below, it speaks of this handing over (Matt 27:10), and in the Psalm, it says, for even the man of peace, in whom I trusted, who ate my bread, has greatly supplanted me (Ps 40:10). Likewise, he suffered condemnation by the chief among the priests and the scribes; hence and they will condemn him to death. And how do you so far condemn him who is just? (Job 34:17). Let us condemn him to a most shameful death (Wis 2:20). And will deliver him to the gentiles, for the Jews handed him over into the hands of the gentiles; hence Pilate said, your own nation, and the chief priests, have delivered you up to me (John 18:35).

And he touches upon three things which they did to him, against three things which men most desire, namely honor, rest, and life. Against honor, he was mocked; hence he says, to be mocked. I am become a laughing-stock all the day (Jer 20:7); and, my friends and my neighbours have drawn near, and stood against Me (Ps 37:12). Contrary to rest, he was scourged, hence, and scourged; I have given my body to the strikers, and my cheeks to those who plucked them (Isa 50:6). Likewise, contrary to the third, he was killed; hence and crucified. He humbled himself, becoming obedient unto death, even to the death of the cross (Phil 2:8).

1653. Next he treats of the resurrection: and on the third day he will rise again. Now, God the Father did this, hence, whom God has raised up, having loosed the sorrows of hell, as it was impossible that he should be held by it (Acts 2:24). And on the third day. According to Augustine, it signifies that his simple destroyed our double; he will revive us after two days: on the third day he will raise us up (Hos 6:3).

1654. Then the mother of the sons of Zebedee came to him with her sons. Here the request occasioned is set down. And

first, the request is set down in general;

second, it is explained, at who said to her: what do you wish?

1655. It says then, then the mother of the sons of Zebedee came to him. These sons were John and James, and their mother was Salome; hence the woman’s name is Salome. In Mark, it says that the sons asked, while here it says that the mother asked, but the truth is that the mother asked, being prompted by the sons (Mark 10:35). Adoring, because she asked with humility, for she knew that a humble prayer is always pleasing to God; he has had regard to the prayer of the humble (Ps 101:18). And, falling down prostrate before the Lord, she cried to the Lord (Judg 9:1). And asking something of him, i.e., I ask you that you should give what I wish; and this request should not be granted, and the one who grants this grants it foolishly. It is written of Herod that he granted this to the daughter of Herodias, and did not take it back. Now, Solomon granted this to his mother, but because he was a wise man, he took back the reckless promise. For this reason Christ, wiser than these men, did not wish to grant it unless it were expressed; above, and behold one greater than Solomon is here (Matt 12:24).

1656. So there follows an explanation of the request: say that these my two sons may sit, the one on your right hand, and the other on your left, in your kingdom.

But there is a question: where did this woman get this question from? She had heard about the passion and resurrection, hence she had thought of something carnal, that he should be in Jerusalem with glory right away. So she wanted to request the eminence of her sons. Likewise, she had heard that the twelve were to be judges, so she wished to set her own sons forward; hence she understood it literally.

And one should know that James and John were honored more by Christ, after Peter; for this reason, they wished to exclude Peter.

Chrysostom says otherwise, that this woman requested something spiritual, and was to be praised for it, for mothers ask rather for temporal things than spiritual; hence if a mother should see her son sinning, she would not sorrow as much as if she saw him sick. Hence spiritual things are signified by the right, earthly things by the left. Or we can understand by the right and left the active life and the contemplative life; so she asked that her sons be perfected in either life. His left hand is under my head, and his right hand will embrace me (Song 2:6).

1657. And Jesus answering, said. Here the response is set down;

then the murmuring of the others, at and the ten hearing it, were moved with indignation against the two brothers.

And concerning the first, he does three things:

first, he reproaches their foolishness;

second, he examines their readiness, at can you drink the chalice that I will drink?

Third, he repels the request, at but to sit on my right or left hand, is not mine to give to you.

1658. But what is this? They did not ask, but the mother. The Lord knew that the woman was asking at their prompting, so he responds to them, as above, the Lord had said to Peter, you do not know what you say (Matt 16:23).

You do not know what you ask, as though to say: you should not ask for temporal things, but for spiritual excellence. Or if they were thinking of spiritual things, they were asking that they should have eminence over every creature, because to sit at the right hand does not belong to any creature, as is said, but to which of the angels said he at any time: sit on my right hand? (Heb 1:13). Hence to sit at the right is above every creature.

Or in another way, according to Hilary: you do not know what you ask, for I have already granted you what you ask, for it was said above, you also will sit on twelve seats (Matt 19:28). Or in another way, you do not know, for I have called you to the right hand, and do you ask that one should sit at the left? Or the devil, just as he had drawn the man to the left hand through a woman, wished to lead these men back to the left through a woman. But he could not do this, he from whom salvation was accomplished through a woman. Or, you do not know, for you fight over a reward without preceding merit. So you should consider that one only obtains a reward through merit; therefore I want you first to consider whether you are able to suffer.

1659. Hence he says, can you drink the chalice that I will drink? Here he examines them, and incites them lightly toward the passion, for he calls the passion a chalice. It says of this, I will take the chalice of salvation (Ps 115:4), and there follows: precious in the sight of the Lord is the death of his saints. And it is called a chalice because it inebriates. Likewise he says, that I will drink; Christ also suffered for us, leaving you an example that you should follow his steps (1 Pet 2:21).

They say to him: we can. And why do they respond this way? For three reasons. First, out of love toward Christ, for they were clinging to Christ such that death could not separate them from him, as Peter said below, even if I must die with you, I will not deny you (Matt 26:35).

Likewise out of ignorance, since they were not considering their own abilities, for sometimes those to whom it seems easy before the deed fail in the act itself.

Likewise, they spoke out of a desire to obtain what they had requested. Hence they were thinking to obtain what they requested right away, so right away they conceded we can, out of eagerness.

1660. Next he repels the request. And first, he foretells future suffering; second, he responds to the request.

He says then, my chalice indeed you will drink. But what is this? It is true that James drank the chalice; hence, and he killed James, the brother of John, with the sword (Acts 12:2). But John died without the chalice of suffering. But one should say that while he did not drink the chalice even unto death, nevertheless he was scourged, and thrown in boiling oil, and exiled. He also suffered many punishments, and thus was not exempt from the chalice’s draught.

1661. But to sit on my right. Here he responds to the request for glory. If the Lord had said, I will give it to you, the others would have been saddened. If he had denied it, they themselves would have been made sad. For this reason he said, but to sit on my right or left hand, is not mine to give to you, but to those for whom it is prepared by my Father.

The Arians argue from this passage that the Father’s dignity and the Son’s are not equal. Jerome and others explain that he himself gives with the Father. Hence he wanted to say, is not mine to give to you, as though to say: eminence of dignity is not given to a person, but for merit, and this according to the divine predestination. That eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him (1 Cor 2:9). And if I will go, and prepare a place for you (John 14:3). Hence by the fact that the Father prepares, he himself also prepares.

Or, is not mine to give to you, without merits, but to persons who acquire it by merit, but it is mine by predestination, which is given to me from my Father.

And Augustine, this way: Salome was the sister of Christ’s mother, and since they were hoping to obtain what they desired through a person more connected, they thought that he should give it to them, since they were joined to him according to the flesh. But in him, in one person, there were two natures; hence he says it is not mine, namely according to the power which I have from the Father, therefore I will give according as my Father has arranged.

1662. And the ten hearing it, were moved with indignation against the two brothers. Above, the Lord repressed an indiscrete request from disciples; here he sets out the indignation of the others. And

first, the indignation is set out;

second, it is repressed by word;

third, by deed.

The second is at but Jesus called them to him, and said; the third, at even as the Son of man has not come to be ministered to, but to minister.

1663. One should consider that, just as the two brothers wished to be higher out of a certain vainglory, so these men were indignant out of a certain vainglory. Among the proud there are always contentions (Prov 13:10).

But why were they indignant over the two brothers? For they themselves had not asked, but the mother. But the disciples understood from the Lord’s words that the mother had asked as their voice.

But why were they not indignant before? Chrysostom says that they respected the Teacher, hence they were waiting for the Lord’s judgment; but when they heard the Teacher’s reproach, then they were indignant.

1664. Next, he reproaches them. And

first, he sets in their midst the example of the gentiles;

second, he teaches that this example should not be followed, at you know that the princes of the gentiles lord it over them;

third, he sets out what should be imitated, at it will not be so among you.

1665. It says then, but Jesus called them to him, giving an example of humility. Above, learn from me, because I am meek, and humble of heart (Matt 11:29).

And said: you know that the princes of the gentiles lord it over them. Among the Jews, the gentiles were detestable, as is said above, let him be to you as the heathen and publican (Matt 18:17).

1666. Hence he instills horror: the princes of the gentiles lord it over them, so it may be noted that this example should not be imitated.