Digitized by the Internet Archive in 2011 with funding from University of Toronto http://www.archive.org/details/p2catenaaureacomm01thom Catena & u r e a. COMMENTARY ON THE FOUK GOSPELS, COLLECTED OUT OF THE WORKS OF THE FATHERS BY S. THOMAS AQUINAS. VOL. I. ST. MATTHEW. PART II. &ccont> ictiitton. OXFORD and LONDON : JO HN HENRY akd JAMES PARKER; and F. and J. RIVINGTON. M DCCC LXIV. NOV 12 IS 7 300 |1rhtfeb bg ||Tessrs. garlur, (Eornmarlut, <D*forb. ADVERTISEMENT TO THE FIRST EDITION. The following Compilation not being admissible into the Library of the Fathers from the date of some few of the authors introduced into it, the Editors of the latter work have been led to publish it in a separate form, being assured that those who have subscribed to their Translations of the entire Treatises of the ancient Catholic divines, will not feel less interest, or find less benefit, in the use of so very ju- dicious and beautiful a selection from them. The Editors refer to the Preface for some account of the nature and characteristic excellences of the work, which will be found as useful in the private study of the Gospels, as it is well adapted for family reading, and full of thought for those who are engaged in religious instruction. Oxford, May 6, 1841. COMMENTARY ON THE GOSPEL ACCORDING TO ST. MATTHEW. VOL. I. PART II. 2 D CHAP. XI. 1. And it came to pass, when Jesus had made an end of commanding His twelve disciples, He departed thence to teach and to preach in their cities. Raban. The Lord having sent out His disciples to preach with the foregoing instructions, Himself now fulfils in action what He had taught in words, offering His preaching first to the Jews ; And it came to pass when Jesus had ended all these sayings, He passed thence. Chrys. Having sent them forth, Chrys. He withdrew Himself, giving them opportunity and time to xxxv'j. do the things that He had enjoined ; for while He was pre- sent and ready to heal, no man would come to His disciples. Remig. He well passes from the special teaching which He had delivered to His disciples, to the general which He preached in the cities ; passing therein as it were from heaven to earth, that He might give light to all. By this deed of the Lord, all holy preachers are admonished that they should study to benefit all. 2. Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said unto Him, Art Thou He that should come, or do we look for another ? 4. Jesus answered and said unto them, Go and shew John again those things which ye do hear and see : 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them. 2d2 404 GOSPEL ACCORDING TO CHAP. XI. 6. And blessed is he, whosoever shall not be of- fended in Me. Gloss. Gloss. The Evangelist had shewn above how by Christ's miracles and teaching, both His disciples and the multitudes had been instructed ; he now shews how this instruction had reached even to John's disciples, so that they seemed to have some jealousy towards Christ ; John, when he had heard in his bonds the works of Christ, sent two of his disciples to say unto Him, Art Thou He that should come, Greg. or look we for another ? Greg. We must enquire how Ev. vi. l. John, who is a prophet and more than a prophet, who made known the Lord when He came to be baptized, saying, Behold the Lamb of God, that taketh away the sins of the iv or Id ! — why, when he was afterwards cast into prison, he should send his disciples to ask, Art Thou He that should come, or look we for another ? Did he not know Him whom he had pointed out to others ; or was he uncertain whether this was He, whom by foretelling, by baptizing, and by Ambros. making known, he had proclaimed to be He? Ambrose. ]'c)# c* ' Some understand it thus; That it was a great thing that John should be so far a prophet, as to acknowledge Christ, and to preach remission of sin ; but that like a pious prophet, he could not think that He whom he had believed to be He that should come, was to suffer death ; he doubted therefore though not in faith, yet in love. So Peter also Mat. 16, doubted, saying, This be far from Thee, Lord; this shall not be unto Thee. Chrys. But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, Behold the Lamb of God, that taketh away the sins of the ivorld. For thus calling Him the Lamb, he plainly shews forth the Cross ; and no other- wise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew ; Is. 53, 7. for Isaiah says, He was led as a sheep to the slaughter. Aug. Greg. But this question may be answered in a better way ubi sup. jf we attend to the order of time. At the waters of Jordan he had affirmed that this was the Redeemer of the world: after he was thrown into prison, he enquires if this was He VER. 2 — 6. ST. MATTHEW. 405 that should come — not that he doubted that this was the Redeemer of the world, but he asks that he may know whether He who in His own person had come into the world, would in His own person descend also to the world below. Jerome. Hence he frames his question thus, Art Thou He that is to come? Not, Art Thou He that hast come? And the sense is, Direct me, since I am about to go down into the lower parts of the earth, whether I shall announce Thee to the spirits beneath also ; or whether Thou as the Son of God may not taste death, but will send another to this sacra- ment? Chrys. But is this a more reasonable explanation than the other? for why then did he not say, Art Thou He that is coming to the world beneath? and not simply, Art Thou He that is to come? And the reason of his seek- ing to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; for every knee shall bow, both of things in heaven, and things Phil.2,10. on earth, and things under the earth. Gloss. But it ought Gloss. to be observed, that Jerome and Gregory did not say that non occ* John was to proclaim Christ's coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expecta- tion of Christ, should be comforted by His near approach. Hilary. It is indeed certain, that he who as forerunner proclaimed Christ's coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison. Jerome. Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried, in order that they who shewed John u, Him the sepulchre might be so far prepared for faith, and believe that the dead was verily raised again — so John, about to be put to death by Herod, sends his disciples to Christ, John 13. 406 GOSPEL ACCORDING TO CHAP. XI. that by this opportunity of seeing His signs and wonders they might believe on Him, and so might learn through their master's enquiry. But John's disciples had somewhat of bitterness and jealousy towards the Lord, as their former enquiry shewed, Why do we and the Pharisees fast oft, but Thy disciples fast not ? Chrys. Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he ? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his enquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus. Hilary. John then is providing not for his own, but his disciples' ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony. Chrys. So also Christ as knowing the mind of John, said not, I am He; for thus He would have put an obstacle in the way of those that heard Him, who would have at least thought within themselves, if they did not say, what the Jews did say to Christ, Thou bear est witness of Thyself. Therefore He would have them learn from His miracles, and so presented His doctrine to them more clear, and without suspicion. For the testimony of deeds is stronger than the testimony of words. Therefore He straightway healed a number of blind, and lame, and many other, for the sake not of John who had knowledge, but of others who doubted ; as it follows, And Jesus answered and said unto them, Go and tell John what ye have heard VER. 2 — 6. ST. MATTHEW. 407 and seen ; The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them. Jerome. This last is no less than the first. And understand it as if it had been said, Even the poor ; and so between noble and mean, rich and poor, there may be no difference in preaching. This ap- proves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal. Chrys. And blessed is he who shall not be offended in Me, is directed against the messengers ; they were of- fended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them. Hilary. This saying, that they were blessed from whom there should be no offence in Him, shewed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ. Greg. Greg. Otherwise ; The mind of unbelievers was greatly offended g0in,.1IJ concerning Christ, because after many miracles done, they saw Him at length put to death ; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block, i Cor. l, What then does that mean, Blessed is he who shall not be offended in Me, but a direct allusion to the humiliation of His death ; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works. Hilary. In these things which were done concerning John, there is a deep store of mystic meaning. The very condition and circumstances of a prophet are themselves a prophecy. John signifies the Law ; for the Law proclaimed Christ, preaching remission of sins, and giving promise of the king- dom of heaven. Also when the Law was on the point of expiring, (having been, through the sins of the people, which hindered them from understanding what it spake of Christ, as it were shut up in bonds and in prison,) it sends men to the contemplation of the Gospel, that unbelief might see the truth of its words established by deeds. Ambrose. And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed. Horn, xxxvii. 408 GOSPEL ACCORDING TO CHAP. XT. 7. And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see ? A reed shaken with the wind ? 8. But what went ye out for to see? A man clothed in soft raiment ? behold, they that wear soft clothing are in kings' houses. 9. But what went ye out for to see ? A prophet ? yea, I say unto you, and more than a prophet. 10. For this is he, of whom it is written, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee. Chrys. Chrys. Sufficient had been now done for John's disciples ; they returned certified concerning Christ by the wonderful works which they had seen. But it behoved that the multitude also should be corrected, which had conceived many things amiss from the question of John's disciples, not knowing the purpose of John in sending them. They might say, He who bare such witness to Christ, is now of another mind, and doubts whether this be He. Doth he this because he hath jealousy against Jesus? Has the prison taken away his courage? Or spake he before but empty and untrue words? Hilary. Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, When they had gone away, Jesus began to speak to the multitudes concerning John. Chrys. As they departed, that He should not seem to speak flat- tery of the man ; and in correcting the error of the mul- titude, He does not openly expose their secret suspicions, hut by framing His words against what was in their hearts, He shews that He knows hidden things. But He said not as to the Jews, Why think ye evil in your hearts? though indeed it was evil that they had thought; yet it proceeded not from wickedness, but from ignorance ; there- fore He spake not to them harshly, but answered for John, shewing that he had not fallen from his former opinion. This He teaches them, not by His word only, but by their VER. 7 — 10. ST. MATTHEW. 409 own witness, the witness of their own actions, as well as their own words. What went ye out into the wilderness to see ? As much as to say, Why did ye leave the towns and go out into the wilderness ? So great multitudes would not have gone with such haste into the desert, if they had not thought that they should see one great, and wonderful, one more stable than the rock. Pseudo-Chrys. They had not Pseudo- gone out at this time into the desert to see John, for he was . ^' not now in the desert, but in prison ; but He speaks of the past time while John was yet in the desert, and the people nocked to him. Chrys. And note that making no mention of any other fault, He clears John of fickleness, which the multitude had suspected him of, saying, A reed shaken by the wind? Greg. This He proposes, not to assert, but to deny. Greg. For if but a breath of air touch a reed, it bends it one way or Ev"vi!2 other ; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness. The Lord's meaning then is, Jerome. Was it for this ye went out into the desert, to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts con- cerning Him whom once he preached ? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment ? But his clothing is camel's hair. This is that He adds, But what went ye out for to see ? A man clothed in soft raiment ? Chrys. Otherwise ; That John is not as a waving reed, yourselves have shewn by going out unto the desert to him. Nor can any say that John was once firm, but has since become wilful and wavering ; for as some are prone to anger by natural disposition, others become so by long weakness and indulgence, so in inconstancy, some are by nature inconstant, some become so by }7ielding to their own humour and self-indulgence. But John was neither inconstant by natural disposition ; this he means by saying, What went ye out for to see, a reed shaken by the wind? Neither had he corrupted an excellent nature by 410 GOSPEL ACCORDING TO CHAP. XI. self-indulgence, for that he had not served the flesh is shewn by his raiment, his abode in the desert, his prison. Had he sought soft raiment, he would not have dwelt in the de- sert, but in kings' houses ; Lo they that are clothed in soft raiment, are in kings' houses. Jerome. This teaches that an austere life and strict preaching ought to shun kings' Greg. courts and the palaces of the rich and luxurious. Greg. Let Horn, in no one SUpp0se that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarse- ness of his raiment, nor would Peter have checked the l Pet. 3, s. desire of fine clothes in women as he does, Not in costly Aug. raiment. Aug. In all such things we blame not the use Christ °^ ^e things, but the lust of those that use them. For iii. 12. whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom 1 aliquid he lives, either has some l meaning therein, or else is disso- significat juta Chrys. Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, But what went ye out for to see ? A prophet ? yea, I say unto you, Greg. and more than a prophet. Greg. The office of a prophet is Ev^i"^ to foretel things to come, not to shew them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he shewed as present by pointing Him out. Jerome. In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord. Chrys. Then He shews in what respect he is greater, saying, This is he of whom it is written, Be- hold, I send My angel before Thy face. Jerome. To add to this great worthiness of John, He brings a passage from Mai. 3, l. Malachias, in which he is spoken of as an Angel. We must suppose that John is here called an angel, not as partaking the Angelic nature, but from the dignity of his office as Greg. a forerunner of the Lord. Greg. For the Greek word Angel is in Latin Nuntius, ' a messenger/ He therefore who came to bear a heavenly message is rightly called an Angel, that loss. interim. VER. 11. ST. MATTHEW. 411 he may preserve in his title the dignity which he performs in his office. Chrys. He shews wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as He says, I send before Thy face, that is, near Thee, as those that walk next to the king's chariot are more illus- trious than others, so likewise is John because of his nearness to Christ. Pseudo-Chrys. Also the other Prophets were sent to announce Christ's coming, but John to prepare His way, as it follows, who shall make ready Thy way before Thee ; Gloss. That is, shall open the hearts of Thy hearers by preach- Gl< ing repentance and baptizing. Jerome. Mystically ; The desert is that which is deserted of the Holy Spirit, where there'is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul ; by the garment wherewith his body is clothed is his mind shewn, that it is lost in luxury and self- indulgence. The kings are the fallen angels ; they are they who are powerful in this life, and the lords of this world. Thus, They that are clothed in soft raiment are in kings1 houses; that is, those whose bodies are enervated and de- stroyed by luxury, it is clear are possessed by daemons. Greg. Also John was not clothed in soft raiment, that is, he Greg. did not encourage sinners in their sinful life by speaking u l sup* smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, fyc. M»t. 3> 7- 11. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist : notwithstanding he that is least in the kingdom of heaven is greater than he. Chrys. Having first delivered the Prophet's testimony in praise of John, He rested not there, but added His own decision respecting him, saying, Among them that are born of women there has not arisen a greater than John the Baptist. Raban. As much as to say ; What need to recount 412 GOSPEL ACCORDING TO CHAP. XI. one by one the praises of John the Baptist; / say verily unto you, Among them that are born of women, §c. He says women, not virgins. If the same word l mulier/ which denotes a married person, is any where in the Gospels ap- plied to Mary, it should be known that the translator has John 19, there used 'mulier' for 'femina;' as in that, Woman, behold 26. . thy son! Jerome. He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, there has not arisen a greater than John the Baptist, do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater thari him, that therefore he is greater than others. Pseudo-Chrys. But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judg- ment, rank in a fixed order, some lower, some before other. Whence we understand that He that hath none greater than Himself, is greater than all. Chrys. That the abun- dance of this praise might not beget a wrong inclination in the Jews to set John above Christ, He corrects this, saying, He that is least in the kingdom of heaven is greater than he. Aug. Aug. The heretic1 argues from this verse to prove, that cJ^l' since John did not belong to the kingdom of heaven, there- Leg, et fore much less did the other Prophets of that people, than ii. 5. whom John is greater. But these words of the Lord may be 1 Mani- understood in two wavs. Either the kingdom of heaven is Mar-°r something which we have not yet received, that, namely, of cionite. which He speaks, Come, ye blessed of My Father, receive the 34at- 2o' kingdom, because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, He who is least in the kingdom of heaven, is greater than he ; according to the second, He who is less VER. 12 15. ST. MATTHEW. 413 than he, is in the kingdom of heaven greater than he. Chrys. The kingdom of heaven, that is, in the spiritual world, and all relating thereto. But some say that Christ spoke this of the Apostles. Jerome. We understand it simply, that every saint who is already with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field. 12. And from the days of John the Baptist until now the kingdom of heaven suffer eth violence, and the violent take it by force. 13. For all the prophets and the law prophesied until John. 14. And if ye will receive it, this is Elias, which was for to come. 15. He that hath ears to hear, let him hear. Gloss. That what He had last said should not lead any Gloss. to suppose that John was an alien from the kingdom Ofnonocc' heaven, He corrects this by adding, From the days of John the Baptist until now, the kingdom of heaven suffereth vio- lence, and the violent take it by force. Greg. By the king- Greg. dom of heaven is meant the heavenly throne, whither when J™1, m sinners defiled with any evil deed return in penitence, 14. and amend themselves, they enter as sinners into the place of another, and take by violence the kingdom of heaven. Jerome. Because John the Baptist was the first who preached repentance to the people, saying, Repent ye, for the king- dom of heaven is at hand : rightly therefore from that day forth it may be said, that the kingdom of heaven suffereth violence, and the violent take it by force. For great indeed is the violence, when we who are born of earth, seek an abode in heaven, and obtain by excellence what we have not by nature. Hilary. Otherwise; the Lord bade His Apostles go to the lost sheep of Israel, but all their preaching conveyed profit to the publicans and sinners. Therefore the kingdom suffers violence, and the violent take it by force, for the glory of Israel, due to the Fathers, foretold by 414 GOSPEL ACCORDING TO CHAP. XI. the Prophets, offered by Christ, is entered and held by force by the might of the Gentiles. Chrys. Or; All who come thereto with haste take by force the kingdom of God through the faith of Christ ; whence He says, from the days of John until now, and thus He brings them in haste to His faith, and at the same time adds support to those things which had been spoken by John. For if all things were fulfilled until John, then is Jesus He that should come ; wherefore He adds, All the Prophets and the Law prophesied until John. Jerome. Not that He cuts off all Prophets after John ; for we read in the Acts of the Apostles that Agabus prophesied, and also four virgins daughters of Philip; but He means that the Law and the Prophets whom we have written, whatever they have prophesied, they have prophesied of the Lord. That He says, Prophesied until John, shews that this was now the time of Christ's coming ; and that whom they had foretold should come, Him John shewed to be already come. Chrys. Then He adds another token of him, saying, And if ye will receive it, this is Elias who was to come. The Mai. 4, 5. Lord speaks in Malachias, i" loill send you Elias the Tish- bite ; and of the same again, Behold, I send My messenger before Thy face. Jerome. John then is said to be Elias, not according to the foolish philosophers, and certain heretics who bring forward their metempsychosis, or passing of the soul from one body to another; but because (as it is in another passage of the Gospel) he came in the spirit and power of Elias, and had the same grace and measure of the Holy Spirit. But in austerity of life, and fortitude of spirit, Elias and John were alike ; they both dwelt in the desert, both were girded with a girdle of skins; because he reproved Ahab and Jezebel for their wickedness, Elias was compelled to fly; because he condemned the unlawful union of Herod and Herodias, John is beheaded. Chrys. If ye will receive it, shewing their freedom, and requiring of them a willing mind. John the Baptist is Elias, and Elias is John, because both were forerunners of Christ. Jerome. That He says, This is Elias, is figurative, and needs to be explained, as what follows, shews ; He that hath ears to hear, let him hear. Bemig. As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; VER. 16 19. ST. MATTHEW. 415 for He did not say that John was Elias in person, but in the Spirit. 16. But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17. And saying, We have piped unto you, and ye have not danced ; we have mourned unto you, and ye have not lamented. 18. For John came neither eating nor drinking, and they say, He hath a devil. 19. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine- bibber, a friend of Publicans and sinners. But wisdom is justified of her children. Hilary. The whole of this speech is a reproach of un- belief, and arises out of the foregoing complaint; that the stiff-necked people had not learned by two different modes of teaching. Chrys. Whence He puts this question, shew- ing that nothing had been omitted that Ought to be done for their salvation, saying, To whom shall I liken this genera- tion? Gloss. By this generation He means the Jews together Gloss, ap. with Himself and John. As though He had said ; John is thus great ; but ye would believe neither him nor Me, and therefore to whom shall I liken you ? Remig. And straight- way He answers Himself, saying, It is like unto children sitting in the market-place, crying unto their fellows, and say- ing, We have played music to you, and ye have not danced ; we have mourned, and ye have not lamented. Hilary. By the children are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is in the market-place, reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movements of the dancers are regulated by the measures of the music. For the Prophets invited them to make con- fession by song to God, as it is contained in the song of Anseli 416 GOSPEL ACCORDING TO CHAP. XI. Moses, of Isaiah, or of David. Jerome. They say therefore, We have played music to you, and ye have not danced; i.e. "We have called on you to work good works to our songs, and ye would not. We have lamented and called you to re- pentance, and this ye would not, rejecting both preaching, as well of exhortation to virtue, as of repentance for sin. B/EMiG. What is that He says, To their fellows ? Were the unbelieving Jews then fellows of the Prophets ? He speaks thus only because they were sprung of one stock. Jerome. Is. 8, 18. The children are they of whom Isaiah speaks, Behold I, and the children whom the Lord has given me. These children then sit in the market-place, where are many things for sale, and say, Chrys. We have played music to you, and ye have not danced ; that is, I have shewed you an unrestricted life, and ye are not convinced ; We have mourned unto you, and ye have not lamented; that is, John lived a hard life, and ye heeded him not. Yet does not he speak one thing, and I another, but both speak the same thing, because both have one and the same object. For John came neither eating nor drinking, and they say, He hath a daemon. The Son of man Aug. cont. came kc. Aug. I would that the Manichseans would tell me Fciust xvi 31. ' what Christ ate and drank, who here speaks of Himself as eating and drinking in comparison of John, who did neither. Not indeed that John drank nothing at all, but that he drank neither wine nor strong drink — but water only. Not that he dispensed altogether with food, but that he ate only locusts and wild honey. Whence then is it said of him that he came neither eating nor drinking, except that he used not that food which the Jews used ? Unless therefore the Lord had used this food, He would not have been said to have been, in comparison of John, eating and drinking. It would be strange that he who ate locusts and honey, should be said to come neither eating nor drinking, and that he who ate only bread and herbs, should be said to come eating and drinking. Chrys. He says therefore, Jesus came, as much as to say, I and John came opposite ways, to do the same thing; as two hunters chasing the same animal from oppo- site sides, so that it might fall into the hands of one of them. But all mankind admire fasting and severity of life ; and for this reason it was ordained from his infancy that John should VER. 16 — 19. ST. MATTHEW. 417 be so brought up, that the things that he should say should receive credit. The Lord also walked in this way when He fasted forty days ; but He had other means of teaching men to have confidence in Him ; for it was a much greater thing that John who had walked in this way should bear witness to Him, than that He Himself should walk in that way. Again, John had nothing to shew besides his life, and his righteous- ness; whereas Christ had also the witness of His miracles. Leaving therefore to John the representation of fasting, He Himself walked in a contrary way, entering to the table of the publicans, and eating and drinking with them. Jerome. If fasting then pleases you, why were you not satisfied with John? If fulness, why not with the Son of man ? Yet one of these ye said had a daemon, the other ye called a gluttonous man, and drunkard. Chrys. What excuse then shall be given for them ? Therefore He adds, And wisdom is justified of her children; that is, though ye were not convinced, yet have ye nothing whereof to accuse Me, as also of the Father the Prophet speaks, That Thou mightest be justified in Thy sayings. Ps. 51, 4. For though nought be effected in you by that goodness which is extended to you, yet He fulfils all His part that you may not have the shadow of excuse for your ungrateful doubt. Jerome. Wisdom is justified of her children, i. e. The dispensation or doctrine of God, or Christ Himself who is the power and wisdom of God, is proved by the Apostles, who are His children, to have done righteously. Hilary. He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle's, Christ iCor.1,24. is the wisdom and power of God, by saying, that truly e-s- Paul in creating Him of a Virgin the Wisdom and Power of sata, &c. God were shewn mightily. Therefore that this might not be so explained, He calls Himself the Wisdom of God, shewing that it was verily He, and not the deeds relating to Him, of whom this was meant. For the power itself, and' the effect of that power, are not the same thing; the efficient is known from the act. Aug. Or, Wisdom is justified o/Aug. her children, because the holy Apostles understood that the Ev. ii.ll. kingdom of God was not in meat and drink, but in patient enduring; such persons neither does abundance lift up, nor want cast down, but as Paul spoke, I know how to abound, Phil. 4, 12. vol. i. 2 L 418 GOSPEL ACCORDING TO CHAP. XI. and to suffer want, Jerome. Some copies read, Wisdom is justified of her ivorks, for wisdom does not seek the witness of words, but of works. Chrys. You should not be sur- prised at His using trite instances, such as that respecting the children ; for He spoke to the weakness of His hearers ; as Ezekiel spoke many things adapted to the Jews, but unworthy of the greatness of God. Hilary. Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks, difficult and grievous, having in it sin which He calls having a daemon — for from the difficulty of keeping it they must sin under the Law. Nor again did the preaching of the Gospel with freedom of life in Christ please them — by which the hardships and burdens of the Law were remitted, and pub- licans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace ; Wisdom, therefore, is justified of her children, by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithfuh 20. Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not : 21. Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell : for if the mighty works, which had been done in thee, had been done in Sodom, it would have remained until this day. VEIL 20 — 24. ST. MATTHEW. 419 24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judg- ment, than for thee. Gloss. Thus far He had brought His accusation against Gloss, ap. the Jews in common ; now against certain towns by name, use m" in which He had specially preached, ancT yet they would not be converted: whence it is said, Then began He to upbraid the cities in which most of His mighty ivorks ivere done, because they had not repented. Jerome. His upbraid- ing of the towns of Corozaim, Bethsaida, and Capharnaum, is set forth in this chapter, because He therefore upbraided them, because after He had done such mighty works and wonders in them they had not done penitence. Whence He adds, Wo for thee, Corozaim ! wo for thee, Bethsaida ! Chrys. That you should not say that they were by nature evil, He names Bethsaida, a town from which the Apostles had come ; namely, Philip, and two pair of the chief of the Apostles, Peter and Andrew, James and John. Jerome. In this word A\ro, these towns of Galilee are mourned for by the Saviour, that after so many signs and mighty works they had not done penitence. Raban. Corozaim, which is interpreted 'my mystery/ and Bethsaida, 'the house of fruits/ or, ' the house of hunters/ are towns of Galilee situated on the shore of the sea of Galilee. The Lord there- fore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent. Jerome. And to these are preferred Tyre and Sidon, cities given up to idolatry and vices; For if the mighty works which have been done in you had been done in Tyre and Sidon, they would have long ago done penitence in sackcloth and ashes. Greg. In sackcloth is the roughness which denotes the Greg.Mor. pricking of the conscience for sin, ashes denote the dust xxxv* 6' of the dead ; and both are wont to be employed in peni- tence, that the pricking of the sackcloth may remind us of our sins, and the dust of the ash may cause us to reflect what we have become by judgment. Raban. Tyre and Sidon are cities of Phoenicia. Tyre is interpreted 'nar- rowness/ and Sidon 'hunting/ and denote the Gentiles 2e 2 420 GOSPEL ACCORDING TO CHAP. XT. whom the Devil as a hunter drives into the straits of sin ; but Jesus the Saviour sets them free by the Gospel. Jerome. We ask where it is written that the Lord did wonders in Corozaim and Bethsaida ? We read above, ch. 9, 35. And He went about the towns and villages, healing all sicknesses, fyc. ; among the rest, therefore, we may suppose Aug. de that He wrought signs in Corozaim and Bethsaida. Aug. ^ on. ers. j^. ^g nQj. then true that His Gospel was not preached in those times and places, in which He foreknew that all would be such, as were many in His actual presence, who would not even believe on Him when He raised men from the dead. For the Lord Himself bears witness that they of Tyre and Sidon would have done penitence in great hu- mility, had the wonders of the Divine power been done in them. Moreover, if the dead are judged according to those deeds which they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judg- ment they shall be punished ; for it follows, But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. Those then shall be punished with more, these with less severity. Jerome. This is be- cause Tyre and Sidon had trodden under foot the law of nature only, but these towns after they had transgressed the natural and the written Law, also made light of those won- ders which had been wrought among them. Raban. We at this day see the words of the Saviour fulfilled; Corozaim and Bethsaida would not believe when the Lord came to them in person ; but Tyre and Sidon have afterwards believed on the preaching of the Apostles. Remig. Capharnaum was the metropolis of Galilee, and a noted town of that province, and therefore the Lord mentions it particularly, saying, And thou, Capharnaum, shalt thou indeed be exalted to heaven? Thou shalt go down even to hell. Jerome. In other copies we find, And thou, Capharnaum, that art ex- alted to heaven, shalt be brought down to hell ; and it may be understood in two different ways. Either, thou shalt go down to hell because thou hast proudly resisted my preaching ; or, thou that hast been exalted to heaven by en- VER. 20 21. ST. MATTHEW. 421 tertaining Me, and having My mighty wonders done in thee, shalt be visited with the heavier punishment, because thou wouldest not believe even these. Remig. And they have made the sins not of Sodom only and Gomorrah, but of Tyre and Sidon light in comparison, and therefore it follows, For if the mighty works which have been done in thee had been done in Sodom, it ivould perhaps have remained unto this day. Chrys. This makes the accusation heavier, for it is a proof of extreme wickedness, that they are worse, not only than any then living, but than the wickedest of all past time. Jerome. In Capharnaum, which is interpreted 'the most fair town/ Jerusalem is condemned, to which it is said by Ezekiel, Sodom is justified by thee. Remig. The Ezek. li Lord, who knows all things, here uses a word expressing uncertainty — perhaps, to shew that freedom of choice is left to men. But I say unto you, It shall be easier for the land of Sodom in the day of judgment than for you. And be it known, that in speaking of the city or country, the Lord does not chide with the buildings and walls, but with the men that inhabit there, by the figure metonymy, putting the thing containing for the thing contained. The words, It shall be easier in the day of judgment, clearly prove that there are divers punishments in hell, as there are divers man- sions in the kingdom of heaven. Jerome. The careful reader will hesitate here; If Tyre and Sidon could have done peni- tence at the preaching of the Saviour, and His miracles, they are not in fault that they believed not ; the sin is his who would not preach to bring them to penitence. To this there is a ready answer, that we know not God's judgments, and are ignorant of the sacraments of His peculiar dispensations. It was determined by the Lord not to pass the borders of Judaea, that He might not give the Pharisees and Priests a just occasion of persecuting Him, as also He gave com- mandment to the Apostles, Go not into the way of the Gen- tiles. Corozaim and Bethsaida are condemned because they would not believe, though Christ Himself was among them — Tyre and Sidon are justified, because they believed His Apostles. You should not enquire into times when you see the salvation of those that believe. Remig. We may also answer in another way. There were many in Corozaim and 422 GOSPEL ACCORDING TO CHAP. XI. Bethsaida who would believe, and many in Tyre and Sidon who would not believe, and therefore were not worthy of the Gospel. The Lord therefore preached to the dwellers in Corozaim and Bethsaida, that they who were to believe, might be able; and preached not in Tyre and Sidon, lest perhaps they who were not to believe, being made worse by contempt of the Gospel, should be punished more heavily. Aug. de Aug. A certain Catholic disputant of some note expounded Don. Pew. tk's p]ace 0f £ne Q0Spei m the following way; That the Lord foreknew that they of Tyre and Sidon would fall from the faith after they had believed the miracles done among them ; and that therefore in mercy He did not His miracles there, because they would have incurred the heavier penalty had they lapsed from the faith after having held it, than if they had never held it at all. Or otherwise ; The Lord surely foreknew His mercies with which He deigns to deliver us. And this is the predestination of the saints, namely, the foreknowledge and making ready the mercies of God, by which they are most certainly saved, whosoever are saved. The rest are left to the just judgment of God in the general body of the condemned, where they of Tyre and Sidon are left, who might have believed had they seen Christ's many miracles ; but since it was not given them that they should believe, therefore that through which they might have believed was also withheld. From which it appears, that there are certain who have in their dis- positions by nature a divine gift of understanding by which they would be moved to faith, if they should either hear words or see signs adapted to their minds. But if they be not by the high sentence of God set apart from the mass of perdition through the predestination of grace, then neither words nor works are set before them by God, which yet, could they have seen or heard them, would have stirred them to believe. In this general mass of perdition are the Jews also left, who could not believe so great and manifest wonders wrought before their eyes. And the cause where- fore they could not believe, the Gospel hath not hidden, John 12, speaking thus ; Though He did so great miracles before them, yet could they not believe, as Esaias said, I have blinded their eyes, and hardened their heart. Not in this VER. 25, 26. ST. MATTHEW. 423 way then were the eyes of they of Tyre and Sidon blinded, or their heart hardened, for they would have believed had they seen such wonders as these saw. But it profited those not that they could have believed, for that they were not predestinated; neither would it have been any hindrance to these that they had not power to believe, had they been so predestined that God should have enlightened their blindness, and taken away the heart of stone from within them. Id. Luke also gives this as spoken in continuation Aug. de of some other of the Lord's discourses; from which it E°MSjj 32# appears that he has rather followed the actual order of events; Matthew to have followed his recollection. Or the words of Matthew, Then began He to upbraid the towns, must be taken, as some think, as expressing some particular time by the word then, but not referring generally to that time in which the many other things here told were done and said. Whoever, therefore, thinks thus must suppose that this was spoken twice. And when we find in the same Evangelist some things spoken by the Lord at two different times — like that in Luke concerning the not taking a scrip for their journey, — what wonder is it if any thing else, which was twice spoken, is found once severally in two several Gospels in the actual connexion in which it was spoken, which connexion is different, because they are two different occasions on which it is related to have been spoken? 25. At that time Jesus answered and said, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26. Even so, Father: for so it seemed good in Thy sight. Gloss. Because the Lord knew that many would doubt Gloss, non respecting the foregoing matter, namely, that the Jews oc would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts ; And Jesus answered and said, I confess unto Thee, Father, 424 GOSPEL ACCORDING TO CHAP. XI. Gloss. Lord of heaven and earth. Gloss. That is, Who makest of heaven, or leavest in earthliness, whom Thou wilt. Or lite- Aua. rally, Aug. If Christ, from whom all sin is far, said, / confess, 67.rT. confession is not proper for the sinner only, but sometimes also for him that gives thanks. We may confess either by praising God, or by accusing ourselves. When He said, I confess unto Thee, it is, I praise Thee, not I accuse Myself. Jerome. Let those hear who falsely argue, that the Saviour was not born but created, how He calls His Father Lord of heaven and earth. For if He be a creature, and the creature can call its Maker Father, it was surely foolish here to address Him as Lord of heaven and earth, and not of Him (Christ) likewise. He gives thanks that His coming has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, who seemed to themselves wise, and understanding in their own eyes ; That Thou hast hid these things from the wise and understanding, and hast revealed Au?- them unto babes. Aug. That the wise and understanding 67. 5. are to be taken as the proud, Himself opens to us when He says, and hast revealed them unto babes ; for who are babes Greg. but the humble? Greg. He says not 'to the foolish/ but xxvii. 13. t° babes, shewing that He condemns pride, not understand- Chrys. ing. Chrys. Or when He says, The wise, He does not xxxviii. speak of true wisdom, but of that which the Scribes and Pharisees seem to have by their speech. Wherefore He said not, e And hast revealed them to the foolish/ but, to babes, that is, uneducated, or simple; teaching us in all things to keep ourselves from pride, and to seek humility. Hilary. The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding ; hid from the wise because of their presumption of their own wisdom, not because of their wisdom. Chrys. That it is revealed to the one is matter of joy, that it is hid from the other not of joy, but of sorrow ; He does not therefore joy on this account, but He joys that these have known what the wise have not known. Hilary. The justice of this the Lord confirms by the sentence of the Father's will, that they who disdain to be made babes in God, should become fools in their own wisdom ; and therefore He adds, Even so, Father : for so it VER. 27. ST. MATTHEW. 425 seemed good before Thee, Greg. In which words we have Greg. a lesson of humility, that we should not rashly presume to xx^'14 discuss the counsels of heaven concerning the calling of some, and the rejection of others ; shewing that that cannot be unrighteous which is willed by Him that is righteous. Jerome. In these words moreover He speaks to the Father with the desire of one petitioning, that His mercy begun in the Apostles might be completed in them. Chrys. These things which the Lord spoke to His disciples, made them more zealous. As afterwards they thought great things of themselves, because they cast out daemons, therefore He here reproves them ; for what they had, was by revelation, not by their own efforts. The Scribes who esteemed them- selves wise and understanding were excluded because of their pride, and therefore He says, Since on this account the mysteries of God were hid from them, fear ye, and abide as babes, for this it is that has made you partakers in the revelation. But as when Paul says, God gave them over to Rom. • 1 28 a reprobate mind, he does not mean that God did this, but ' they who gave Him cause, so here, Thou hast hid these things from the wise and understanding. And wherefore were they hid from them ? Hear Paul speaking, Seeking Rom. to set up their own righteousness, they were not subject to the righteousness of God. 10, 3. 27. All things are delivered unto Me of My Father : and no man knoweth the Son, but the Father ; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him. Chrys. Because He had said, I confess unto Thee, Father, because Thou hast hid these things from the wise, that you should not suppose that He thus thanks the Father as though He Himself was excluded from this power, He adds, All things are committed to Me by My Father. Hearing the words are committed, do not admit suspicion of any thing human, for He uses this word that you may not think there be two gods unbegotten. For at the time that He was be- gotten He was Lord of all. Jerome. For if we conceive of 426 GOSPEL ACCORDING TO CHAP. XI. this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to Him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father. Hilary. Or that we may not think that there is anything less in Him Aug. cont. than in God, therefore He says this. Aug. For if He has ii. 12. " au&ht less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance. Hilary. And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father ; for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son. Chrys. By this that He only knows the Father, He shews covertly that He is of one substance with the Father. As though He had said, What wonder if I be Lord of all, when I have somewhat yet greater, namely to know the Father and to be of the same substance with Him ? Hilary. For this mutual knowledge proclaims that They are of one sub- stance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father. Chrys. When He says, Neither does any know the Father but the Son, He does not mean that all men are altogether ignorant of Him; but that none knows Him with that knowledge wherewith He knows Him ; which i.e. who may also be said of the Son. For it is not said of some the Cre- unknown God as Marcion declares. Aug. And because ator- their substance is inseparable, it is enough sometimes to THn i %. name the Father, sometimes the Son ; nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth. Jerome. Let the heretic Eunomius there- fore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of another3. But a Eunomius, thechiefofthe A noma1 an He is opposed by St. Basil, and by St. branch of the Arians, taught that there Chrysostom in his Homilies on 'the was no mystery about the JJivine nature. incomprehensible nature of God.' VER. 28 — 30. ST. MATTHEW. 427 if he argues from what follows, and props up his madness by that, And he to vjhom the Son ivill reveal Him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it. Aug. The Father Aug. de is revealed by the Son, that is, by His Word. For if the nn,V11, ■ temporal and transitory word which we utter both shews itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shews the Father as He is Father, because itself is the same and in the same manner as the Father. Id. When He said, None knoweth Aug. the Son but the Father, He did not add, And he to whom the Ev** J# Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal Him. But this must not be so understood as though the Son could be known by none but by the Father only ; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inas- much as He is the light of our mind ; and what is afterwards added, And he to whom the Son will reveal, is to be under- stood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself. Chrys. If then He reveals the Father, He reveals Himself also. But the one He omits as a thing manifest, but mentions the other because there might be a doubt concerning it. Herein also He instructs us that He is so one with the Father, that it is not possible for any to come to the Father, but through the Son. For this had above all things given offence, that He seemed to be against God, and therefore He strove by all means to overthrow this notion. 28. Come unto Me, all ye that labour and are heavy laden, and I will give you rest. 29. Take My yoke upon you, and learn of Me ; for I am meek and lowly in heart : and ye shall find rest unto your souls. 428 GOSPEL ACCORDING TO CHAP. XI. 30. For My yoke is easy, and My burden is light. Chrys. By what He had said, He brought His disciples to have a desire towards Him, shewing them His unspeak- able excellence; and now He invites them to Him, saying, Aug. Come unto Me, all ye that labour and are heavy laden. Aug. 69^T.' Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto Me, all ye that labour, but that ye should not labour ? Hilary. He calls to Him those that were labouring under the hard- ships of the Law, and those who are burdened with the sins of this world. Jerome. That the burden of sin is heavy Zech.5, 7. the Prophet Zachariah bears witness, saying, that wicked- ness sitteth upon a talent of lead. And the Psalmist fills Ps. 38, 4. it up, My iniquities are grown heavy upon me. Greg. For £res- a cruel yoke and hard weight of servitude it is to be subject Mor. xxx. J t , ° t J 15. to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be un- willing to pass away witli them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them. Chrys. He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. And I will re- fresh you ; not, I will save you, only ; but that is much greater, T will refresh you, that is, 1 will set you in all quiet- Raban. ness. Raban. I will not only take from you your burden, but will satisfy you with inward refreshment. Remig. Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God ; and therefore it follows, Take My yoke upon you. Raban. The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath non occ. VER. 28 — 30. ST. MATTHEW. 429 us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness ; wherefore He adds, Learn of Me. Aug. Not to create a world, or to do mira- Aug. cles in that world ; but that I am meek and lowly in heart. 6gn" * Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility ; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God. Eaban. We must learn then from our Saviour to be meek in temper, and lowly in mind ; let us hurt none, let us despise none, and the virtues which we have shewn in deed let us retain in our heart. Chrys. And therefore in beginning the Divine Law He begins with humility, and sets before us a great reward, saying, And ye shall find rest for your souls. This is the highest reward, you shall not only be made useful to others, but shall make yourself to have peace; and He gives you the promise of it before it comes, but when it is come, you shall rejoice in perpetual rest. And that they might not be afraid because He had spoken of a burden, therefore He adds, For My yoke is pleasant, and My burden light. Hilary. He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father. Greg. What Greg-. burden is it to put upon the neck of our mind that He bids g3"r* 1V* us shun all desire that disturbs, and turn from the toilsome paths of this world ? Hilary. And what is more pleasant than that yoke, what lighter than that burden ? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer. Raban. But how is Christ's yoke pleasant, seeing it was said above, Narrow is the toay which leadeth unto life ? That which Mat. 7, 14. is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love. Aug. So Aug. then they who with unfearing neck have submitted to the 70> 1#* yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest 430 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. XI. to labour. But the Holy Spirit was there who, as the out- ward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can ? Jerome. And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and con- cupiscence also, are punished ? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled ; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power ; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out. as denied. CHAP. XII. 1. At that time Jesus went on the sabbath day through the corn ; and His disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it, they said unto Him, Behold, Thy disciples do that which is not lawful to do upon the sabbath day. 3. But He said unto them, Have ye not read what David did, when he was an hungred, and they that were with him ; 4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests ? 5. Or have ye not read in the law, how that on the sabbath days the Priests in the temple profane the sabbath, and are blameless ? 6. But I say unto you, That in this place is one greater than the temple. 7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8. For the Son of Man is Lord even of the sab- bath day. Gloss. Having related the preaching together with the Gloss. ord. miracles of one year before John's enquiry, He passes to those of another year, namely after the death of John, when Jesus is already in all things spoken against ; and hence it 432 GOSPEL ACCORDING TO CHAP. XII. Aug. de Cons. Ev. ii. 34. Chrys. Horn. xxxix. Aug. de Op. Monach. 23. is said, At that time Jesus passed through the corn fields on the sabbath day. Aug. This which here follows is re- lated both by Mark and Luke, without any question of discrepancy; indeed they do not say, At that time, so that Matthew has here perhaps preserved the order of time, they that of their recollection ; unless we take the words in a wider sense, At that time, that is, the time in which these many and divers things were done, whence we may conceive that all these things happened after the death of John. For he is believed to have been beheaded a little after he sent his disciples to Christ. So that when he says at that time, he may mean only an indefinite time. Chrys. Why then did He lead them through the corn fields on the sabbath, seeing He knew all things, unless He desired to break the sabbath ? This He desired indeed, but not absolutely ; there- fore He broke it not without cause, but furnished a sufficient reason ; so that He both caused the Law to cease, and yet offended not against it. Thus in order to soften the Jews, He here introduces a natural necessity; this is what is said, And His disciples being an hungred, began to pluck the ears of corn, and to eat. Although in things which are manifestly sinful, there can be no excuse ; he who kills another cannot plead rage, nor he who commits adultery, lust, or any other cause ; yet here saying that the disciples were hungry, He delivers them from all accusation. Jerome. As we read in another Evangelist, they had no opportunity of taking food because of the thronging of the multitude, and there- fore they hungred as men. That they rub the ears of corn in their hands, and with them satisfy themselves, is a proof of an austere life, and of men who needed not prepared meats, but sought only simple food. Chrys. Here admire the disciples, who are so limited in their desires, that they have no care of the things of the body, but despise the support of the flesh ; they are assailed by hunger, and yet they go not away from Christ ; for had not they been hard pressed by hunger, they would not have done thus. What the Pharisees said to this is added, The Pharisees seeing it said unto Him, Behold, Thy disciples do what is not lawful to do on the sabbath. Aug. The Jews rather charged the Lord's disciples with the breach of the sabbath than with theft ; because it was VER. 1 — 8. ST. MATTHEW. 433 commanded the people of Israel in the Law, that they Deut. 23, should not lay hold of any as a thief in their fields, unless * he sought to carry ought away with him ; but if any touched only what he needed to eat, him they suffered to depart with impunity free. Jerome. Observe, that the first Apostles of the Saviour broke the letter of the sabbath, contrary to the opinion of the Ebionitesa, who receive the other Apostles, but reject Paul as a transgressor of the Law. Then it pro- ceeds to their excuse ; But lie said unto them, Have ye not read what David did, when he was an hungred? To refute the false accusation of the Pharisees, He calls to mind the ancient history, that David flying from Saul came to Nobba, and being entertained by Achimelech the Priest, asked for l Sam. 21. food ; he having no common bread, gave him the conse- crated loaves, which it was not lawful for any to eat, but the Priests only and Levites ; esteeming it a better action to deliver men from the danger of famine than to offer sacri- fice to God ; for the preservation of man is a sacrifice ac- ceptable to God. Thus then the Lord meets their objec- tion, saying, If David be a holy man, and if you blame not the high-priest Achimelech, but consider their excuse for their transgression of the Law to be valid, and that was hunger ; how do ye not approve in the Apostles the same plea which you approve in others ? Though even here there is much difference. These rub ears of corn in their hands on the sabbath ; those ate the Levitical bread, and over and above the solemn sabbath it was the season of new moon, during which when sought for at the banquet he fled from the royal palace. Chrys. To clear His disciples, He brings forward the instance of David, whose glory as a Prophet was great among the Jews. Yet they could not here answer that this was lawful for him, because he was a Prophet ; for it was not Prophets, but Priests only who might eat. And the greater was he who did this, the greater is the defence of the disciples ; yet though David was a Prophet, they that were with him were not. Jerome. Observe that neither David nor his servants received the a The Ebionites received only the apostate; vid. Iren. Haer. 1. 26. n. 2; Hebrew Gospel of St. Matthew muti- Orig. in Cels. v. 65 ; Euseb. iii. 27. lated. They rejected St. Paul as an VOL. I. 2 F 434 GOSPEL ACCORDING TO CHAP. XII, loaves of shew-bread, before they bad made answer that they were pure from women. Chrys. But some one will say, How is this instance applicable to the question in hand ? For David did not transgress the sabbath. Herein is shewn the wisdom of Christ, that He brings forward an instance stronger than the sabbath. For it is by no means the same thing to violate the sabbath, and to touch that sacred table, ■which is lawful for none. And again, He adds yet another answer, saying, Or have ye not read in the Laiv, that on the sabbath days the Priests in the temple profane the sabbath, and are blameless? Jerome. As though He had said, Ye bring complaints against My disciples, that on the sabbath they rub ears of corn in their hands, under stress of hunger, and ye yourselves profane the sabbath, slaying victims in the temple, killing bulls, burning holocausts on piles of wood ; John7,23. also, on the testimony of another Gospel, ye circumcise infants on the sabbath ; so that in keeping one law, ye break that concerning the sabbath. But the laws of God are never contrary one to another ; wisely therefore, wherein His disciples might be accused of having transgressed them, He shews that therein they followed the examples of Achi- melech and David ; and this their pretended charge of breaking the sabbath He retorts truly, and not having the plea of necessity, upon those who had brought the accusa- tion. Chrys. But that you should not say to me, that to find an instance of another's sin is not to excuse our own — indeed where the thing done and not the doer of it is accused, we excuse the thing done. But this is not enough, He said what is yet more, that they are blameless. But see how great things He brings in ; first, the place, in the Temple ; secondly, the time, on the sabbath ; the setting aside the Law, in the word profane, not merely break ; and that they are not only free from punishment but from blame ; and are blameless. And this second instance is not like the first which He gave respecting David ; for that was done but once, by David who was not a Priest, and was a case of necessity ; but this second is done every sabbath, and by the Priests, and according to the Law. So that not only by indulgence, as the first case would establish, but by the strict law the disciples are to be held blameless. But are. VER. 1 — 8. ST. MATTHEW. 435 the disciples Priests ? yea, they are yet greater than Priests, forasmuch as He was there who is the Lord of the Temple, who is the reality and not the type ; and therefore it is added, But I say unto you, one greater than the Temple is here. Jerome. The word Hie is not a pronoun, but an adverb of place here, for that place is greater than the Temple which contains the Lord of the Temple. Aug. It Aug. should be observed, that one example is taken from royal inUMatt. persons, as David, the other from priestly, as those who q- 10- profane the sabbath for the service of the Temple, so that much less can the charge concerning the rubbing the ears of corn attach to Him who is indeed King and Priest. Chrys. And because what He had said seemed hard to those that heard it, He again exhorts to mercy, introducing His discourse with emphasis, saying, But had ye known what that meaneth, I ivill have mercy and not sacrifice, ye would never have condemned the innocent. Jerome. What I will have mercy, and not sacrifice, signifies, we have explained above. The words, Ye would never have condemned the innocent, are to be referred to the Apostles, and the mean- ing is, If ye allow the mercy of Achimelech, in that he re- freshed David when in danger of famishing, why do ye condemn My disciples? Chrys. Observe again how in leading the discourse towards an apology for them, He shews His disciples to be above the need of any apology, and to be indeed blameless, as He had said above of the Priests. And He adds yet another plea which clears them of blame, For the Son of Man is Lord also of the sabbath. Remig. He calls Himself the Son of Man, and the meaning is, He whom ye suppose a mere man is God, the Lord of all creatures, and also of the sabbath, and He has therefore power to change the law after His pleasure, because He made it. Aug. He did not forbid His disciples to pluck Aug. the ears of corn on the sabbath, that so He might convict F°anUst# both the Jews who then were, and the Manichseans who xvi- 28. were to come, who will not pluck up a herb lest they should be committing a murder. Hilary. Figuratively; First consider that this discourse was held at that time, namely, when He had given thanks to the Father for giving salvation to the Gentiles. The field is the 2 r2 436 GOSPEL ACCORDING TO CHAP. XII. world, the sabbath is rest, the corn the ripening of them that believe for the harvest; thus His passing through the corn field on the sabbath, is the coming of the Lord into the world in the rest of the Law; the hunger of the disciples is their desire for the salvation of men. Raban. They pluck the ears of corn when they withdraw men from devotion to the world ; they rub them in their hands when they tear away their hearts from the lusts of the flesh ; they eat the grain when they transfer such as are amended into the body of the Aug. Church. Aug. But no man passes into the body of Christ, EvT 2 until ne nas been stripped of his fleshly raiment ; according to Eph. 4, that of the Apostle, Put ye off the old man. Raban. This 22, they do on the sabbath, that is, in the hope of eternal rest, to which they invite others. Also they walk through the corn fields with the Lord, who have delight in medi- tating on the Scriptures ; they are hungry while they desire to find the bread of life, that is, the love of God, in them; they pluck the ears of corn and rub them in their hands, while they examine the testimonies to discover what lies hid under the letter, and this on the sabbath, that is, while they are free from disquieting thoughts. Hilary. The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do ; whereon the Lord reminded them of deeds in which, under the guise of facts, a prophecy was concealed ; and that He might shew the power of all things, He further added, that it contained the form of that work which was to be, Had ye known vjhat that meaneth, I will have mercy ; for the wrork of our salvation is not in the sacrifice of the Law, but in mercy ; and the Law having ceased, we are saved by the mercy of God. Which gift if they had understood they would not have condemned the innocent, that is, His Apostles, whom in their jealousy they were to accuse of having transgressed the Law, where the old sacrifices having ceased, the new dispensation of mercy came through them to the aid of all. 9. And when He was departed thence, He went into their synagogue : 10. And, behold, there was a man which had his VER. 9 — 13. ST. MATTHEW. 437 hand withered. And they asked Him, saying, Is it lawful to heal on the sabbath days ? that they might accuse Him. 1 1. And He said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out ? 12. How much then is a man better than a sheep ? Wherefore it is lawful to do well on the sabbath days. 13. Then saith He to the man, Stretch forth thine hand. And he stretched it forth ; and it was restored whole, like as the other. Jerome. Because by fair instances He had vindicated His disciples from the charge of breaking the sabbath, the Pharisees seek to bring false accusation against Himself; whence it is said, And passing thence, He came into their synagogue. Hilary. For the things that had gone before were said and done in the open air, and after this He entered the synagogue. Aug. It might have been supposed that the Aug. de matter of the ears of corn, and this cure following, had been jj ox^ done on the same day, for it is mentioned to have been the sabbath day in both cases, had not Luke shewn us that they were on different days. So that what Matthew says, And when He had passed thence, He came into their synagogue, is to be taken as that He did not enter into the syna- gogue till He had passed thence ; but whether several days intervened or He went thither straight is not expressed in this Gospel, so that place is given to the relation of Luke, who tells of the healing of this kind of palsy on another sabbath. Hilary. When He was entered into the synagogue, they bring a man of a withered hand, asking Him whether it was lawful to heal on the sabbath day, seeking an occasion of convicting Him out of His answer; as it follows, And they brought Him a man having a withered hand, and ashed Him, saying, Is it lawful to heal on the sabbath day ? Chrys. Chrys. They do not ask that they may learn, but that they may Hom# xI* 438 GOSPEL ACCORDING TO CHAP. XII. accuse Him ; as it follows, that they might accuse Him. Though the action itself would have been enough, yet they sought occasion against Him in His words also, thus pro- viding for themselves greater matter of complaint. Jerome. And they ask Him whether it is lawful to heal on the sabbath day, that if He should refuse, they might charge Him with cruelty, or want of power; if He should heal him, they might charge Him with transgressing the Law. Aug. de Aug. But it may raise enquiry how Matthew can say that ii. 35. ' they asked the Lord, Whether it ivere lawful to heal on the sabbath, seeing Mark and Luke relate that it was the Lord Luke 6, 9. who asked them, Whether is it lawful on the sabbath day to do good or to do evil? It is to be understood then that they first asked the Lord, Is it lawful to heal on the sabbath day ? Then understanding their thoughts that they sought an occasion to accuse Him, He placed in the midst him whom He was about to heal, and put to them the question which Mark and Luke say that He did ask; and when they remained silent, He made the comparison respect- ing the sheep, and concluded that they might do good on the sabbath day; as it follows, But He said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? Jerome. Thus He answers their question in such a way as to convict the questioners of covetousness. If ye on the sabbath, saith He, would hasten to lift out a sheep or any other animal that might have fallen into a pit, not for the sake of the animal, but to preserve your own property, how much more ought I to deliver a man who is so much better than Gloss. a sheep ? Gloss. Thus He answers their question with a suitable example, so as to shew that they profane the sabbath by works of covetousness who were charging Him with profaning it by works of charity; evil interpreters of the Law, who say that on the sabbath we ought to rest from good deeds, when it is only evil deeds from which we Lev. 23, 3. ought to rest. As it is said, Ye shall do no servile work therein, that is, no sin. Thus in the everlasting rest, we Aug. de shall rest only from evil, and not from good. Aug. After ii. 35, ' this comparison concerning the sheep, He concludes that VER. 9 — 13. ST. MATTHEW. 439 it is lawful to do good on the sabbath day, saying. There- fore it is lawful to do good on the sabbath. Chrys. Observe how He shews many reasons for this breaking of the sab- bath. But forasmuch as the man was incurably sick, He proceeds straightway to the work, as it follows, Then saith He to the man, Reach forth thy hand: and he reached it forth, and it was restored whole as the other. Jerome. In the Gospel which the Nazarenes and Ebionites use, and vid. note, which we have lately translated into Greek out of the p" Hebrew, and which many regard as the genuine Matthew, this man who has the withered hand is described as a builder, and he makes his prayer in these words, 'I was a builder, and gained my living by the labour of my hands; I pray Thee, Jesus, to restore me to health, that I may not disgracefully beg my bread.' Raban. Jesus teaches and works chiefly on the sabbath, not only on ac- count of the spiritual sabbath, but on account of the gather- ing together of the people, seeking that all should be saved. Hilary. Figuratively; After their departure from the corn field, from which the Apostles had received the fruits of their sowing, He came to the Synagogue, there also to make ready the work of His harvest ; for there were afterwards many with the Apostles who were healed. Jerome. Until the coming of the Lord the Saviour, there was the withered hand in the Synagogue of the Jews, and the works of the Lord were not done in it ; but when He came upon earth, the right hand was restored in the A^postles who believed, and given back to its former occupation. Hilary. All healing is done by the word; and the hand is restored as the other; that is, made like to the ministry of the Apostles in the business of be- stowing salvation; and it teaches the Pharisees that they should not be displeased that the work of human salvation is done by the Apostles, seeing that if they would believe, their own hand would be made able to the ministry of the same duty. Raban. Otherwise; The man who had the withered hand denotes the human race in its barrenness of good works dried up by the hand which was stretched Gen. 3, 6*. out to the fruit; this was healed by the stretching out of the innocent hand on the Cross. And well is this withered hand said to have been in the Synagogue, for where the gift 410 GOSPEL ACCORDING TO CHAP. XII. of knowledge is greater, there is the greater danger of an irrecoverable infliction. The withered hand when it is to be healed is first bid to be stretched out, because the weak- ness of a barren mind is healed by no means better than by liberality of almsgiving. A man's right hand is affected when he is remiss in giving alms, his left whole when he is attentive to his own interests. But when the Lord comes, the right hand is restored whole as the left, be- cause what he had got together greedily, that he distributes freely. 14. Then the Pharisees went out, and held a council against Him, how they might destroy Him. 15. But when Jesus knew it, He withdrew Himself from thence : and great multitudes followed Him, and He healed them all ; 16. And charged them that they should not make Him known : 17. That it might be fulfilled which was spoken by Esaias the prophet, saying, 18. Behold My servant, whom I have chosen ; My beloved, in whom My soul is well pleased : I will put My Spirit upon Him, and He shall shew judgment to the Gentiles. 19. He shall not strive, nor cry; neither shall any man hear His voice in the streets. 20. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory. 21 c And in His name shall the Gentiles trust. Hilary. The Pharisees are moved with jealousy at what had been done ; because beholding the outward body of a man, they did not recognise the God in His works; The Pharisees went out and sought counsel against Him, how they might destroy Him. Raban. He says, went out because their mind was alien from the Lord. They VER. 14 — 21. ST. MATTHEW. 441 took counsel how they might destroy life, not how them- selves might find life. Hilary. And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, Jesus knowing it departed thence. Jerome. Knowing, that is, their designs against Him withdrew Himself, that He might remove from the Pharisees all opportunity of sin. Remig. Or, He withdrew from thence as avoiding the designs of His own when they persecuted Him ; or because that was not the time or place for Him to suffer, for It cannot be that a Frophet should Luke 13, perish out of Jerusalem, as He Himself spake. The Lord ' also shunned those who persecuted Him through hatred, and went thither where He found many who were attached to Ilim from affection, whence it follows, And there followed Him many. Him whom the Pharisees with one consent plotted against to destroy, the untaught multitude with one consent love and follow ; whence they soon received the ful- filment of their desires, for it follows, And He healed them all. Hilary. On those whom He healed He enjoined silence, whence it follows, And He charged them that they should not make Him knoivn. For His restored health was a witness to each man. And by commanding them to hold their peace, He avoids all ostentation of Himself, and at the same time notwithstanding affords a knowledge of Him- self in that very admonition to hold their peace ; for the observance of silence proceeds from that very thing which is to be kept silent. Raban. In this also He instructs us, that when we have done any thing great we are not to seek praise abroad. Remig. And He also gives them command that they should not make Him known, that they might not by persecuting Him be put into a worse state. Chrys. And that you may not be troubled at those things which are done, and at the incredible madness of the Pharisees, He introduces the Prophet's words. For such was the carefulness of the Prophets, that they had not omitted even this, but had noted all His ways and movements, and the meaning with which He did this ; that you might learn that He spoke all things by the Holy Spirit ; for if it be impossible to know the thoughts of men, much more to know the meaning of Christ, unless the Holy Spirit revealed it. Therefore it follows, * 442 GOSPEL ACCORDING TO CHAP. XII. That it might be fulfilled which was spoken by Esaias the Prophet, saying, Behold My servant whom I have chosen. Hemig. The Lord Jesus Christ is called the servant of the Almighty Godb, not in respect of His divinity, but in re- spect of the dispensation of the flesh which He took upon Him, because by the co-operation of the Holy Spirit He took flesh of the Virgin without stain of sin. Some books have, Elect, whom I have chosen, for He was chosen by God the Father, that is, predestinated that He should be the Son of God, proper, not adopted. Raban. Whom I have chosen, He says, for a work which none else has done, that He should redeem the human race, and make peace between God and the world. It follows, My beloved, in whom My soul is well pleased, for He alone is the Lamb without spot Mat. 17,5. of sin, of whom the Father speaks, This is My beloved Son, in whom I am well pleased. Remig. That He says, My soul, is not to be understood as though God the Father had a soul; but by way of adaptation, shewing how God is disposed to- wards Him. And it is no wonder that a soul is ascribed to God in this manner, seeing that all other members of the body are likewise. Chrys. This the Prophet puts in the be- ginning, that you might learn that that which is here said was according to the counsel of the Father. For he that is beloved does according to his will who loveth him. And again, he that is chosen, does not as an enemy break the law, nor as one being an adversary of the legislator, but as one in agreement with him. Because therefore He is beloved, / will put My Spirit upon Him. Remig. Then also God the Father put His Spirit upon Him, when by the working of the Holy Spirit He took flesh of the Virgin ; and as soon as He be- came man, He took the fulness of the Holy Spirit. Jerome. But the Holy Spirit is put, not on the Word of God, but on the Only-Begotten, who came forth from the bosom of the b Our Lord is said to be properly a to be denied in tbe course of tbe Adop- servant as regards His human nature, tionist controversy, the same heretics by S. Athan. Orat. in Arian. i. 43 ; S. who denied that our Lord was the true Hilar, de Trim xi. 13 ; S. Greg. Naz. Son of God in His human nature, as- Orat. xxxvi. p. 57S ; S. Greg. Nyss. de serting that He was a servant. Theo- Fide ad Simpl. p. 471 ; S. Ambros. de doret attributes the opinion to Apolli- Fid. v. 8 ; Pseudo-August. Altetc. cum naris, "which none ot us ever dared to. Pasc. 15 ; S. Cyrill. Alex, ad Theodor. utter." Eranist. ii. fin. in Anathem. 10. p. 223. But it came VER. 14 — 21. ST. MATTHEW. 443 Father; on Him, that is, of whom it is said, Behold My servant. And what He will do by Him He adds, And He shall declare judgment to the Gentiles. Aug. Seeing He Aug. de preached the judgment to come which was hidden from thexx#'3o. ' Gentiles. Chrys. Further, to shew His lowliness, He says, He shall not strive ; and so He was offered up as the Father had willed, and gave Himself willingly into the hands of His persecutors. Neither shall He cry ; so He was dumb as a lamb before his shearer. Nor shall any hear His voice in the streets. Jerome. For the way is broad and wide which leads to destruction, and many walk in it ; and being many, they will not hear the voice of the Saviour, because they are not in the narrow but in the broad way. Remig. The Greek irXare'ia, is in Latin called Matitudo/ No one there- fore has heard His voice in the streets, because He has not promised pleasant things in this world to those that love Him, but hardships. Chrys. The Lord sought to heal the Jews by this mildness. But though they rejected Him, yet He did not resist them by destroying them; whence the Prophet, displaying His power and their weakness, says, A bruised reed He shall not break, and a smoking flax He shall not quench. Jerome. He that holds not out his hand to a sinner, nor bears his brother's burden, he breaks a bruised reed ; and he who despises a weak spark of faith in a little one, he quenches a smoking flax. Aug. So He neither Aug. ubi bruised nor quenched the Jewish persecutors, who are here sup* likened to a bruised reed which has lost its wholeness, and to a smoking flax which has lost its flame; but He spared them because He was not come to judge them, but to be judged by them. Id. In the smoking flax it is observed, Aug. that when the flame is out it causes a stink. Chrys. Or et. \, 3. this, He shall not break a bruised reed, shews that it was as easy for Him to break them all, as to break a reed, and that a bruised reed. And, He shall not quench a smoking flax, shews that their rage was fired, and that the power of Christ was strong to quench such rage with all readiness ; hence in this is shewn the great mercy of Christ. Hilary. Or, he means this bruised reed that is not broken, to shew that the perishing and bruised bodies of the Gentiles are not to be broken, but are rather reserved for 444 GOSPEL ACCORDING TO CHAP. XII. salvation. He shall not quench a smoking flax, shews the feebleness of that spark which though not quenched, only moulders in the flax, and that among the remnants of that ancient grace, the Spirit is yet not quite taken away from Israel, but power still remains to them of resuming the Jerome, whole flame thereof in a day of penitence. Jerome. Or, ' the reverse ; He calls the Jews a bruised reed, whom tossed by the wind and shaken from one another, the Lord did not immediately condemn, but patiently endured ; and the smoking flax He calls the people gathered out of the Gentiles, who, having extinguished the light of the natural law, were involved in the wandering mazes of thick darkness of smoke, bitter and hurtful to the eyes; this He not only did not extinguish, by reducing them to ashes, but on the contrary from a small spark and one almost dead He raised a mighty flame. Chrys. But one might say, What then, shall these things be always thus ? Will He endure for ever those who thus lay snares, and are mad against Him? Far from it; when His own work shall be all complete, then shall He work these things also. And this He signifies, saying, Until He shall send forth judgment to victory ; as much as to say, When He shall have accomplished all things which are of Himself, then shall He bring in perfect vengeance ; then shall they receive punishment when He has made His victory illustrious, that there be not left to them any irreverent opportunity of contradiction. Hilary. Or, Until He shall send forth judgment to victory, that is, Until He shall take away the power of death, and bring in judg- ment and the return of His splendour. Eaban. Or, Until that judgment which was being done in Him should come forth to victory. For after that by His resurrection He had overcome death, and driven forth the prince of this world, He returned as conqueror to His kingdom to sit on the right hand of the Father, until He shall put all His enemies under His feet. Chrys. But the things of this dispensation will not rest in this only, that they who have not believed should be punished, but He will also draw the world to Him; whence it follows, And in His name shall the Gentiles hope, Augde Aug. This last we now see fulfilled; and thus this which y*.'M*h cannot De denied establishes the truth of that which some VER. 22—24. ST. MATTHEW. 445 have denied through ignorance, the last judgment namely, which He will hold upon earth, when He Himself shall come from heaven. For who could have expected that the Gentiles would have hope in Christ's name, when He was in the hands of His enemies, when He was bound, scourged, set at nought, and crucified ; when even His disciples had lost that hope which they had begun to have in Him ? That which one thief hardly hoped on the cross, the nations scattered far and wide now hope. And that they may not die for ever, they are marked with that very cross on which He died. Let none then doubt that the last judgment will be by Christ Himself. Remig. And it should be known, that the meaning not only of this passage, but of many others also, is supported by this testimony from the Prophet. The words, Behold My servant, may be referred to the place in which the Father had said above, This is My Son. The Matt.3,17. words, / will put My Spirit upon Him, is referred to the de- scent of the Holy Spirit upon the Lord at His baptism ; He shall declare judgment to the Gentiles, to that which He says below, When the Son of Man shall sit in the seat of His Matt. 25, Majesty. What He adds, He shall not strive nor cry, refers to the Lord how He answered but little to the Chief Priests, and to Pilate, but to Herod nothing at all. He shall not break the bruised reed, refers to His shunning His persecutors that they might not be made worse ; and that In his name shall the Gentiles hope, refers to what Himself says below, Go ye, and teach all nations. Matt. 28, y 19. 22. Then was brought unto Him one possessed with a devil, blind and dumb : and He healed him, inso- much that the blind and dumb both spake and saw. 23. And all the people were amazed, and said, Is not this the Son of David ? 24. But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. Gloss. The Lord had refuted the Pharisees above, when G\ they brought false charges against the miracles of Christ, as OSS. non occ. 446 GOSPEL ACCORDING TO CHAP. XII. if He had broken the sabbath in doing them. But inas- much as with a yet greater wickedness they perversely attri- buted the miracles of Christ done by divine power to an unclean spirit, therefore the Evangelist places first the miracle from which they had taken occasion to blaspheme, saying, Then was brought to him one that had a daemon, blind and dumb. Remig. The word Then refers to that above, where having healed the man who had the withered hand, He went out of the synagogue. Or it may be taken of a more extended time ; Then, namely, when these things were being done or said. Chrys. We may wonder at the wickedness of the daemon; he had obstructed both inlets J>y which he could believe, namely, hearing and sight. But Christ opened both, whence it follows, And He healed him, insomuch that the blind and dumb both spake and saw. Jerome. Three miracles were wrought in one and the same person at the same time; the blind sees, the dumb speaks, the possessed is delivered from the daemon. This was at that time done in the flesh, but is now daily being fulfilled in the conversion of them that believe; the daemon is cast out when they first behold the light of the faith, and then their mouths which had before been stopped are opened to utter the praises of God. Hilary. Not without reason, after having mentioned that all the multitude was healed together, does he bring in the cure of this man separately who was daemoniac, blind and dumb. For after the man of the withered hand had been brought before Him, and been healed in the Synagogue, it behoved that the salvation of the Gentiles should be represented in the person of some other afflicted man ; he who had been the habitation of a daemon, and blind and dumb, should be made meet to re- ceive God, should contain God in Christ, and by confession Aug. of God should give praise to the works of Christ. Aug. For EvT i ne ^na^ believes not, is truly daemoniac, blind, and dumb ; and he that has not understanding of the faith, nor confesses, Aug. de nor gives praise to God, is subject to the devil. Id. This ii. 37. ' narrative is given by Luke, not in this place, but after many other things intervening, and speaks of him as dumb only, and not blind. But he is not to be thought to be speaking of another man, because he is silent respecting this one VER. 25, 26. ST. MATTHEW. 447 particular; for in what follows he agrees exactly with Matthew. Hilary. All the multitude were astonished at this which was done, but the jealousy of the Pharisees grew thereupon, And all the multitude were astonished and said} Is not this the Son of David? Gloss. Because of His mercy Gloss. ap. and His goodness to them they proclaim Him the Son of David. Radan. The multitude who seemed less learned, Raban. always wondered at the works of the Lord ; they, on the ?n j*u* other hand, either denied these things, or what they could not deny laboured to pervert by an ill interpretation, as though they were wrought not by a Deity, but by an unclean spirit, namely, Beelzebub, who was the God of Acharon : The Pharisees when they heard it said, This man does not cast out damons but by Beelzebub, the prince of the daemons. Remig. Beelzebub is the same as Beel or Baal, or Beel- phegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies ; wherefore from this most unclean worship they called him the Prince of the daemons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out daemons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with b. 25. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation ; and every city or house divided against itself shall not stand ; 26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? Jerome. The Pharisees ascribed the works of God to the Prince of the daemons; and the Lord makes answer not to 448 GOSPEL ACCORDING TO CHAP. XII. what they said, but to what they thought, that even thus they might be compelled to believe His power, Who saw the secrets of the heart ; Jesus, knowing their thoughts, said unto Chrys. them. Chrys. Above they had accused Christ of having om* x u cast out daemons by Beelzebub ; but then He did not reprove them, suffering them, if they would, to acknowledge Him from further miracles, and to learn His greatness from His doctrine. But because they continued to maintain the same things, He now rebukes them, although their accusation had been very unreasonable. But jealousy recks not what it says, so that only it say somewhat. Yet does not Christ contemn them, but answers with a gracious mildness, teach- ing us to be gentle to our enemies, and not to be troubled, even though they should speak such things against us, as we neither acknowledge in us, nor have any reasonableness in themselves. Therein also He proves that the things which they had said against Him were false, for it is not of one having a daemon to shew such mercy, and to know the thoughts. Moreover, because this their accusation was very unreasonable, and they feared the multitude, they did not dare to proclaim it openly, but kept it in their thoughts; wherefore He says, Knoiving their thoughts. He does not repeat their thoughts in His answer, not to divulge their wickedness; but He brings forward an answer; it was His object to do good to the sinners, not to proclaim their sin. He does not answer them out of the Scriptures, because they would not hearken to Him as they explained them differently, but He refutes them from common opinions. For assaults from without are not so destructive as quarrels within ; and this is so in bodies and in all other things. But in the mean while He draws instances from matters more known, saying, Every kingdom divided against itself shall be brought to desolation ; for there is nothing on earth more powerful than a kingdom, and yet that is de- stroyed by contention. What then must we say" concerning a city or a family; that whether it be great or small, it is destroyed wlien it is at discord within itself. Hilary. For a city or family is analogous to a kingdom; as it fol- lows, And every city or house divided against itself shall not stand. Jerome. For as small things grow by concord, VER. 25, 26. ST. MATTHEW. 449 so the greatest fall to pieces through dissensions. Hilary. But the word of God is rich, and whether taken simply, or examined inwardly, it is needful for our advancement. Leaving therefore what belongs to the plain understanding thereof, let us dwell on some of the more secret reasons. The Lord is about to make answer to that which they had said concerning Beelzebub, and He casts upon those to whom He made answer, a condition of their answering. Thus; The Law was from God and the promise of the kingdom to Israel was by the Law; but if the kingdom of the Law be divided in itself, it must needs be de- stroj^ed ; and thus Israel lost the Law, when the nation whose was the Law, rejected the fulfilment of the Law in Christ. The city here spoken of is Jerusalem, which when it raged with the madness of its people against the Lord, and drove out His Apostles with the multitude of them that believed, after this division shall not stand; and thus (which soon happened in consequence of this division) the destruction of that city is declared. Again He puts another case, And if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand? Jerome. As much as to say, If Satan fight against himself, and daemon be an enemy to daemon, then must the end of the world be at hand, that these hostile powers should have no place there, whose mutual war is peace for men. Gloss. He holds Gloss.ord. them therefore in this dilemma. For Christ casts out daemons either by the power of God, or by the Prince of the daemons. If by the power of God, their accusations are malicious ; if by the Prince of the daemons, his kingdom is divided, and will not stand, and therefore let them depart out of his king- dom. And this alternative He intimates that they had chosen for themselves, when they refused to believe in Him. Chrys. Or thus; If he is divided, he is made weak and perishes; but if he perishes, how can he cast out another? Hilary. Otherwise ; If the daemon was driven to this division to the end that he should thus afflict the daemons, even thus must we attribute higher power to Him who made the division than to those who are thus divided; thus the kingdom of the Devil, after this division made, is destroyed by Christ. Jerome. But if ye think, ye Scribes and Pharisees, that the vol. i. 2 a 450 GOSPEL ACCORDING TO CHAP. XII. daemons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases which the Lord also wrought? It is something more if ye assign to the daemons even bodily infirmities, and the signs of spiritual virtues. 27. And if I by Beelzebub cast out devils, by whom do your children cast them out ? therefore they shall be your judges. 28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Chrys. After the first answer, He comes to a second more plain than the first, saying, And if I by Beelzebub cast out dcemons, by whom do your sons cast them out ? Therefore shall they be your judges. Jerome. He alludes, as is His manner, under the name children of the Jews, either to the exorcists of that race, or to the Apostles who are by race of that nation. If He means the exorcists who by the invo- cation of God cast out daemons, He thus constrains the Pharisees by a wise enquiry to confess that their work was of the Holy Spirit. If, He would say, the casting out of the daemons by your children is imputed to God, and not to daemons, why should the same work wrought by Me not have the same cause? Therefore shall they be your judges, not by authority but by comparison ; they ascribe the casting out of the daemons to God, you to the Prince of the daemons. But if it is of the Apostles also that this is said, (and so we should rather take it,) then they shall be their judges, for they shall sit on twelve thrones judging the twelve tribes of Israel. Hilary. And they are worthily appointed judges over them, to whom Christ is found to have given that power over the daemons, which it was denied that He had. Eaban. Or, because the Apostles well knew within their own con- science that they had learnt no evil art from Him. Chrys. Yet He said not, My disciples, or Apostles, but your children ; that if they chose to return again to their own privileges, they might take occasion hence ; but if they should VER. 27, 28. ST. MATTHEW. i 45 L be ungrateful, they might not have even an impudent excuse. And the Apostles cast out daemons by virtue of power which they had from Him, and yet the Pharisees made no such charge against them; for it was not the actions themselves, but the person of Christ to which they were opposed. De- siring then to shew that the things which were said against Him were only jealous suspicions, He brings forward the Apostles. And also He leads them to a knowledge of Himself, shewing how they stood in the way of their own good, and resisted their own salvation ; whereas they ought to be joyful because He had come to bestow great goods upon them ; If I by the Spirit of God cast out daemons, then is the kingdom of God come upon you. This also shews that it is a matter of great power to cast out daemons, and not an ordinary grace. And thus it is He reasons, There- fore is the kingdom of God come upon you, as much as to say, If this indeed be so, then is the Son of God come upon you. But this He hints darkly, that it may not seem hard to them. Also to draw their attention, He said not merely, The kingdom hath come, but, upon you ; that is to say, These good things are coming for you; why do you oppose your own salvation ; for this is the very sign given by the Prophets of the presence of the Son of God, that such works as these should be wrought by Divine power. Jerome. For the kingdom of God denotes Himself, of whom it is written in another place, The kingdom of God is among Luke 17, you ; and, There standeth one in the midst of you ivhom ye know not. Or surely that kingdom which both John and the Lord Himself had preached above, Repent ye, for the Matt. 3, 2. kingdom of heaven is at hand. There is also a third king-4'17, dom of the Holy Scripture which shall be taken from the Jews, and be given to a nation that brings forth the fruit thereof. Hilary. If then the disciples work by Christ, and Christ by the Spirit of God, already is the kingdom of God transferred to the Apostles through the office of the Mediator. Gloss. For the weakening of the kingdom of Gloss, ap. the Devil is the increase of the kingdom of God. Aug. Au_ ' Whence the sense might be this, If I by Beelzebub cast out^use,st' dcemons, then, according to your own opinion, the kingdom of God is come upon you, for the kingdom of the Devil, being 2g2 452 GOSPEL ACCORDING TO CHAP. XII. thus divided against itself, cannot stand. Thus calling that the kingdom of God, in which the wicked are condemned, and are separated from the faithful, who are now doing penitence for their sins. 29. Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man ? and then he will spoil his house. Chrys. Having concluded the second answer, He brings forward yet a third, saying, Or how can any enter into a strong man's house? For that Satan cannot cast out Satan is clear from what has been said ; and that no other can cast him out, till he have first overcome him, is plain to all. Thus the same as before is established yet more abundantly ; for He says, So far am I from having the Devil for my ally, that I rather am at war with him, and bind him ; and in that I cast out after this sort, I therein spoil his goods. Thus He proves the very contrary of that they strove to establish. They would shew that He did not cast out daemons of His own power; He proves that not only daemons, yea but the prince also of the daemons He hath bound, as is shewn by that which He hath wrought. For if their Prince were not overcome, how were the daemons who are His subjects thus spoiled. This speech seems also to me to be a prophecy ; inasmuch as He not only casts out daemons, but will take away all error out of the world, and dissolve the craft of the Devil ; and He says not rob, but spoil, shewing that He will do it with power. Jerome. His house is this world, which is set in evil, not by the majesty of the Creator, but by the greatness of the sinner. The strong man is bound and chained in Tartarus, bruised by the Lord's foot. Yet ought we not therefore to be careless ; for here the conqueror Him- self pronounces our adversary to be strong. Chrys. He calls him strong, shewing therein his old reign, which arose Aug. ubi out of our sloth. Aug. For he held us, that we should not by our own strength be able to free ourselves from him, but by the grace of God. By Ids goods, he means all the un- believers. He has bound the strong man, in that He has sup VER 30. • ST. MATTHEW. 453 taken away from him all power of hindering the faithful from following Christ, and gaining the kingdom of heaven. Raban. Therefore He has spoiled his house, in that them whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable there- fore lie shews that He does not join in a deceitful working with the daemons as they falsely accused Him, but by the might of His divinity He frees men from the daemons. 30. He that is not with Me is aga!nst Me ; and he that gathereth not with Me scattereth abroad. Ciirys. After that third reply, here follows a fourth, Tie that is not with Me is against Me. Hilary. Wherein He shews how far He is from having borrowed any power from the Devil; teaching us how great the danger to think amiss of Him, not to be with Whom, is the same as to be against Him. Jerome. But let none think that this is said of heretics and schismatics ; though we may apply it besides to such ; but it is shewn by the context to refer to the Devil ; in that the works of the Saviour cannot be compared with the works of Beelzebub. He seeks to hold men's souls in captivity, the Lord to set them free ; he preaches idols, the Lord the knowledge of the true God ; he draws men to sin, the Lord calls them back to virtues. Plow then can these have agreement together, whose works are so opposite ? Chrys. Therefore whoso gathereth not with me, nor is with me, may not be compared together with me, that with me he should cast out daemons, but rather seeks to scatter what is mine. But tell me; If you were to have fought together with some one, and he should not be willing to come to your aid, is he not therefore against you ? The Lord also Himself said in another place, He that is not against you is Luke 9, for you. To which that which is here said is not contrary. 50# For here He is speaking of the Devil who is our adversary — there of some man who was on their side, of whom it is said, We saw one casting out dcemons in Thy name. Here lie seems to allude to the Jews, classing them with the 454 GOSPEL ACCORDING TO CHAP. XII. Devil ; for they were against Him, and scattered what He would gather. But it is fair to allow that He spoke this of Himself; for He was against the Devil, and scattered abroad the things of the Devil. 31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men : but the blasphemy against the Holy Ghost shall not be for- given unto men. 32. And whosoever speaketh a word against the Son of man, it shall be forgiven him : but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Chrys. The Lord had refuted the Pharisees by explaining His own actions, and He now proceeds to terrify them. For this is no small part of correction, to threaten punish- ment, as well as to set right false accusation. Hilary. He condemns by a most rigorous sentence this opinion of the Pharisees, and of such as thought with them, promising pardon for all sins, but refusing it to blasphemy against the Spirit ; Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men. Remig. But it should be known that they are not forgiven to all men univer- sally, but to such only as have performed due penitence for their guiltinesses. So by these words is overthrown the error of Novatian, who said that the faithful could not rise by penitence after a fall, nor merit pardon of their Aug. sins, especially they who in persecution denied6. Aug. 13. ' ' For what difference does it make to the purpose, whether it be said, The spirit of blasphemy shall not be forgiven, or, Luke 12, Whoso shall blaspheme against the Holy Spirit it shall not be forgiven him, as Luke speaks ; except that the same sense b Novatian, a presbyter of Rome, considered the Church in a state of separated from the Church in the corruption, and they were led to main- middle of the third century, and formed tain that none were in God's favour a sect, on the ground of the Church's who had sinned grievously after Bap- restoring the lapsed in persecution upon tisin. their repentance. In consequence they B VER. 31, 32. ST. MATTHEW. 455 is expressed more clearly in the one place than in the other, the one Evangelist not overthrowing but explaining the other? The spirit of blasphemy it is said shortly, not ex- pressing what spirit ; to make which clear it is added, And whoso shall speak a word against the Son of man, it shall be forgiven him. After having said the same of all manner of blasphemy, He would in a more particular way speak of that blasphemy which is against the Son of Man, and which in the Gospel according to John He shews to be very heavy, where He says concerning the Holy Ghost, He shall convince the world of sin, of righteousness, and of judgment ; of sin, because they believe not on lie. That then which here follows, He who shall speak a word against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in that which is to come, is not said because the Holy Spirit is in the Trinity greater than the Son, which no heretic ever affirmed. Hilary. And what is so beyond all pardon as to deny that in Christ which is of God, and to take away the substance of the Father's Spirit which is in Him, seeing that He performs every work in the Spirit of God, and in Him God is reconciling the world unto Himself. Jerome. Or the passage may be thus understood ; Whoso speaks a word against the Son of Man, as stumbling at My flesh, and thinking of Me as no more than man, such opinion and blasphemy though it is not free from the sin of heresy, yet finds pardon because of the little worth of the body. But whoso plainly perceiving the works of God, and being unable to deny the power of God, speaks falsely against them prompted by jealousy, and calls Christ who is the Word of God, and the works of the Holy Ghost, Beelzebub, to him it shall not be forgiven, neither in this world, nor in the world to come. Aug. But Aug. ubi if this were said in such manner, then every other kind of blasphemy is omitted, and that only which is spoken against the Son of Man, as when He is pronounced to be mere man, is to be forgiven. That then that is said, All manner of sin and blasphemy shall be forgiven unto men, without doubt blasphemy spoken against the Father is included in its largeness ; though here again that alone is declared irre- missible which is spoken against the Holy Ghost. What 456 GOSPEL ACCORDING TO CHAP. XJI. then, hath the Father also taken upon Him the form of a servant, that the Holy Ghost is thus as it were spoken of as greater? For who could not be convicted of having spoken a word against the Holy Spirit, before He become a Christian or a Catholic? First, the Pagans themselves when they say that Christ wrought miracles by magic arts, are they not like those who said that He cast out daemons by the Prince of the daemons ? Likewise the Jews and all such heretics as confess the Holy Spirit, but deny that He is in the body of Christ, which is the Church Catholic, are like the Pharisees, who denied that the Holy Spirit was in Christ. Some heretics even contend that the Holy Spirit Himself is either a creature, as the Arians, Eunomians, and Macedo- nians, or deny Him at least in such sort that they may deny the Trinity in the Godhead; others assert that the Father alone is God, and the same is sometimes spoken of as the Son, sometimes as the Holy Spirit, as the Sabellians. The Photinians also say, that the Father only is God, and that the Son is nothing more than a man, and deny altogether that there is any third Person, the Holy Spirit. It is clear then that the Holy Spirit is blasphemed, both by Pagans, Jews, and heretics. Are all such then to be left out, and looked upon as having no hope? For if the word they have spoken against the Holy Spirit is not forgiven them, then in vain is the promise made to them, that in Baptism or in the Church they should receive the forgiveness of their sins. For it is not said, 'It shall not be forgiven him in Baptism ;' but, Neither in this world, nor in the world to come ; and so they alone are to be supposed clear of the guilt of this most heavy sin who have been Catholics from their infancy. Some again think that they only sin against the Holy Ghost, who having been washed in the laver of regeneration in the Church, do afterwards, as though ungrateful for such a gift of the Saviour, plunge themselves into some deadly sin, such as adultery, murder, or quitting the Christian name, or the Church Catholic. But whence this meaning can be proved, I know not ; since place for penitence of sins however great was never denied in the Church, and even heretics are ex- 2 Tim. 2, horted to embrace it by the Apostle. If God peradventiire will give them repentance to the acknowledging of the truth. '25. VER. 31, 32. ST. MATTHEW. 457 Lastly, the Lord says not, 'If any Catholic believer/ but, Whoso shall speak a word, that is, whosoever, it shall not be forgiven him neither in this world, nor in the world to come. Id. Otherwise ; The Apostle John says, There is a sin unto Aug. death; I do not say that he shall pray for it. This sin of injjont the brother unto death I judge to be, when any one having !> 22. come to the knowledge of God, through the grace of our 16 ° ' Lord Jesus Christ, opposes himself against the brotherhood, or is roused by the fury of jealousy against that grace by which he was reconciled to God. The stain of this sin is so great, that it may not submit to the humility of prayer, even when the sinful conscience is driven to acknowledge and proclaim its own sin. Which state of mind because of the greatness of their sin we must suppose some may be brought to; and this perhaps may be to sin against the Holy Ghost, that is, through malice and jealousy to assail brotherly charity after having received the grace of the Holy Spirit ; and this sin the Lord declares shall be forgiven neither in this world, nor in that to come. Whence it may be enquired whether the Jews sinned this sin against the Holy Ghost when they said that the Lord cast out daemons by Beelzebub the Prince of the daemons. Are we to suppose this spoken of our Lord Himself, because He said in another place, If they have Matt. 10, called the master of the house Beelzebub, how much more they of his household? Seeing they thus spoke out of jealousy, ungrateful for so great present benefits, are they, though not Christians, to be supposed by the very greatness of that jealousy to have sinned the sin against the Holy Spirit? This cannot be gathered from the Lord's words. Yet He may seem to have warned them that they should come to grace, and that after that grace received they should not sin as they now sinned. For now their evil word had been spoken against the Son of Man, but it might be for- given them, if they should be converted, and believe on Him. But if after they had received the Holy Spirit, they should be jealous against the brotherhood, and should fight against that grace which they had received, it should not be forgiven them neither in this world, nor in the world to come. For if He had there condemned them in such sort that no hope remained for them, He would not have added an admonition, 458 GOSPEL ACCORDING TO CHAP. XII. Aug. Re- Either make the tree good, fyc. Id. But I do not affirm this tract.i. . £or cert-ajn? Dy saying that I think thus; yet thus much might have been added; If he should close this life in this impious hardness of heart, yet since we may not utterly despair of any however evil, so long as he is in this life, so neither is it unreasonable to pray for him of whom we do Aug. not despair. Id. Yet is this enquiry very mysterious. Let 7]. 8.' us then seek the light of exposition from the Lord. I say unto you, beloved, that in all Holy Scripture there is not perhaps so great or so difficult a question as this. First then I request you to note that the Lord said not, Every blasphemy against the Spirit shall not be forgiven, nor, Whoso shall speak any word against — but, Whoso shall speak the word. Wherefore it is not necessary to think that every blasphemy and every word spoken against the Holy Spirit shall be without pardon ; it is only necessary that there be some word which if spoken against the Holy Spirit shall be without pardon. For such is the manner of Scripture, that when any thing is so declared in it as that it is not declared whether it is said of the whole, or a part, it is not necessary that because it can apply to the whole, it therefore is not to be understood of the part. As when the Lord said to the John 15, Jews, If I had not come and spoken unto them, they had not 22 had sin, this does not mean that the Jews would have been altogether without sin, but that there was a sin they would not have had, if Christ had not come. What then is this manner of speaking against the Holy Ghost, comes now to be explained. Now in the Father is represented to us the Author of all things, in the Son birth, in the Holy Spirit community of the Father and the Son. What then is com- mon to the Father and the Son, through that they would have Rom. 5, 5. us have communion among ourselves and with them ; The love of God is shed abroad in our hearts by the Holy Ghost which He hath given us, and because by our sins we were alien- l Pet. 4, 8. ated from the possession of true goods, Charity shall cover the multitude of sins. And for that Christ forgives sins through the Holy Spirit, hence may be understood how, when He John 20, said to His disciples, Receive ye the Holy Spirit, He sub- joined straight, Whosesoever sins ye forgive, they shall be for- given them. The first benefit therefore of them that believe VER. 31, 32. ST. MATTHEW. 159 is forgiveness of sins in the Holy Spirit. Against this gift of free grace the impenitent heart speaks; impenitence itself therefore is the blasphemy against the Spirit which shall not be forgiven, neither in this world, nor in that to come. For indeed he speaks the evil word against the Holy Spirit either in his thought or with his tongue, who by his hard and impenitent heart treasures up for himself wrath against the day of wrath. Such impenitence truly has no forgiveness, neither in this world nor in the world to come, for penitence obtains forgiveness in this world which shall hold in the world to come. But that impenitence as long as any lives in the flesh may not be judged, for Ave must despair of none so long as the patience of God leads to repentance. For what if those whom you discover in any manner of sin, and condemn as most desperate, should before they close this life betake themselves to penitence, and find true life in the world to come? But this kind of blasphemy though it be long, and comprised in many words, yet the Scripture is wont to speak of many words as one word. It was more than a single word which the Lord spoke with the prophet, and yet we read, The word which came unto this or that pro- phet. Here perhaps some may enquire whether the Holy Spirit only forgives sins, or the Father and the Son like- wise. We answer the Father and the Son likewise ; for the Son Himself saith of the Father, Your Father shall forgive Matt. 6, you your sins, and He saith of Himself, The Son of Man ' hath power on earth to forgive sins. Why then is that im- penitence which is never forgiven, spoken of as blasphemy against the Holy Spirit only ? Forasmuch as he who falls under this sin of impenitence seems to resist the gift of the Holy Spirit, because in that gift is conveyed remission of sin. But sins, because they are not remitted out of the Church, must be remitted in that Spirit by which the Church is gathered into one. Thus this remission of sins which is given by the whole Trinity is said to be the proper office of the Holy Spirit alone, for it is He, The Rom. 8, Spirit of adoption, in which ice cry, Abba Father, so that 5' to Him we may pray, Forgive us our sins; And hereby we know, speaks John, that Christ abideth in us, by 1 John 4, the Holy Spirit which Tie hath given unto us. For to 13, 460 GOSPEL ACCORDING TO CHAP. XTI. Him belongs that bond by which we are made one body of the only-begotten Son of God ; for the Holy Spirit Him- self is in a manner the bond of the Father and the Son. Whosoever then shall be found guilty of impenitence against the Holy Spirit, in whom the Church is gathered together in unity and one bond of communion, it is never remitted to him. Chrys. Otherwise according to the first exposition. The Jews were indeed ignorant of Christ, but of the Holy Ghost they had had a sufficient communication, for the Prophets spake by Him. What He here saith then is this ; Be it that ye have stumbled at Me because of the flesh which is around Me ; but can ye in the same manner say of the Holy Spirit, We know Him not ? Wherefore this blasphemy cannot be forgiven you, and ye shall be punished both here and hereafter, for since to cast out da3mons and to heal diseases are of the Holy Spirit, you do not speak evil against Me only, but also against Him; and so your condemnation is inevitable both here and hereafter. For there are who are punished in this life only ; as they who among the Corinthians were unworthy partakers of the mysteries ; others who are punished only in the life to come, as the rich man in hell ; but those here spoken of are to be punished both in this world, and in the world to come, as were the Jews, who suffered horrible things in the taking of Jerusa- Gloss. ap. Jem, and shall there undergo most heavy punishment. Gloss. vid. infra This passage destroys that heresy of Origen, who asserted in caP* 25, that after many ages all sinners should obtain pardon; for it is here said, this shall not be forgiven either in this world, Greg. or in the world to come. Greg. Hence we may gather that 29ia ' 1V* there are some sins that are remitted in this world, and some in the world to come ; for what is denied of one sin, must be supposed to be admitted of others. And this may be believed in the case of trifling faults ; such as much idle discourse, immoderate laughter, or the sin of carefulness in our worldly affairs, which indeed can hardly be managed without sin even by one who knows how he ought to avoid sin; or sins through ignorance (if they be lesser sins) which burden us even after death, if they have not been remitted to us while yet in this life. But it should be known that none will there obtain any purgation even of the least VER. 33 — 35. ST. MATTHEW. 461 sin, but he who by good actions has merited the same in this life. 33. Either make the tree good, and his fruit good ; or else make the tree corrupt, and his fruit corrupt : for the tree is known by his fruit. 34. O generation of vipers, how can ye, being evil, speak good things ? for out of the abundance of the heart the mouth speaketh. 35. A good man out of the good treasure of the heart bringeth forth good things : and an evil man out of the evil treasure bringeth forth evil things. Chrys. After His former answers He here again refutes Chrys. them in another manner. This He does not in order to do away their charges against Himself, but desiring to amend them, saying, Either make the tree good and his fruit good, or make the tree corrupt, and his fruit corrupt. As much as to say, None of you has said that it is an evil thing for a man to be delivered from dsemons. But because they did not speak evil of the works, but said that it was the Devil that wrought them, He shews that this charge is contrary to the common sense of things, and human conceptions. And to invent such charges can only proceed from unbounded impudence. Jerome. Thus He holds them in a syllogism which the Greeks call ( Aphycton/ the unavoidable; which shuts in the person questioned on both sides, and presses him with either horn. If, He saith, the Devil be evil, he cannot do good works ; so that if the works you see be good, it follows that the Devil was not the agent thereof. For it cannot be that good should come of evil, or evil of good. Chrys. For the discerning of a tree is done by its fruits, not the fruits by the tree. A tree is known by its fruits. For though the tree is the cause of the fruit, yet the fruit is the evidence of the tree. But ye do the very contrary, having no fault to allege against the works, ye pass a sen- tence of evil against the tree, saying that I have a daemon. Hiiary. Thus did He at that present refute the Jews, who 462 GOSPEL ACCORDING TO CHAP. XII. seeing Christ's works to be of power more than human, would notwithstanding not allow the hand of God. And at the same time He convicts all future errors of the faith, such as that of those who taking away from the Lord His divinity, and communion of the Father's substance, have fallen into divers heresies; having their habitation neither under the plea of ignorance as the Gentiles, nor yet within the knowledge of the truth. He figures Himself as a tree set in the body, seeing that through the inward fruitfulness of His power sprung forth abundant richness of fruit. There- fore either must be made a good tree with good fruits, or an evil tree with evil fruits ; not that a good tree is to be made a bad tree, or the reverse ; but that in this metaphor we may understand that Christ is either to be left in fruitlessness, or to be retained in the fruitfulness of good works. But to hold one's self neuter, to attribute some things to Christ, but to deny Him those things that are highest, to worship Him as God, and yet to deny Him a common substance with the Father, is blasphemy against the Spirit. In admiration of His so great works you dare not take away the name of God, yet through malevolence of soul you debase His high nature Aug. by denying His participation of the Father's substance. Aug. y*"?' Or this is an admonition to ourselves that we should be good trees that we may be able to bring forth good fruit ; Make the tree good, and its fruit good, is a precept of health to which obedience is necessary. But what He says, Make the tree corrupt, and its fruit corrupt, is not a command to do, but a warning to take heed, spoken against those who being evil thought that they could speak good things, or have good works; this the Lord declares is impossible. The man must be changed first, that his works may be changed ; for if the man remains in that wherein he is evil, he cannot have good works; if he remains in that wherein he is good, he cannot have evil works. Christ found us all corrupt trees, but gave power to become sons of God to them that believe on His name. Chrys. But as speaking not for Himself but for the Holy Spirit, He accordingly rebukes them, saying, Gene- ration of vipers, how can ye being evil speak good things ? This is both a rebuke of them, and a proof in their own characters of those things which had been said. As though VER. 33 — 35. ST. MATTHEW. 463 He had said, So ye being corrupt trees cannot bring forth good fruit. I do not wonder then that you thus speak, for you are ill nourished of ill parentage, and have an evil mind. And observe He said not, How can ye speak good things, seeing ye are a generation of vipers ? for these two are not connected together; but He said, How can ye being evil speak good things? He calls them generation of vipers, because they made boast of their forefathers; in order therefore to cut off this their pride, He shuts them out of the race of Abraham, assigning them a parentage corre- sponding to their characters. Eaban. Or the words, Gene- ration of vipers, may be taken as signifying children, or imitators of the Devil, because they had wilfully spoken against good works, which is of the Devil, and thence follows, Out of the abundance of the heart the mouth speaketh. That man speaks out of the abundance of the heart who is not ignorant with what intention his words are uttered; and to declare His meaning more openly He adds, A good man out of the good treasure of his heart bringeth forth good things. The treasure of the heart is the in- tention of the thoughts, by which the Judge judges that work which is produced, so that sometimes though the outward work that is shewn seem great, yet because of the carelessness of a cold heart, they receive a little reward from the Lord. Chrys. Herein also He shews His Godhead as knowing the hidden things of the heart ; for not for words only, yea but for evil thoughts also they shall receive punishment. For it is the order of nature that the store of the wickedness which abounds within should be poured forth in words through the mouth. Thus when you shall hear any speaking evil, you must infer that his wickedness is more than what his words express; for what is uttered without is but the overflowing of that within ; which was a sharp rebuke to them. For if that which was spoken by them were so evil, consider how evil must be the root from whence it sprung. And this happens naturally; for often- times the hesitating tongue does not suddenly pour forth all its evil, while the heart, to which none other is privy, begets whatsoever evil it will, without fear ; for it has little fear of God. But when the multitude of the evils which are within 4G4 GOSPEL ACCORDING TO CHAP. XII. is increased, the things which had been hidden then burst forth through the mouth. This is that He says, Out of the abundance of the heart the mouth speaketh. Jerome. What He says, The good man out of the good treasure of his heart, fyc. is either pointed against the Jews, that seeing they blasphemed God, what treasure in their heart must that be out of which such blasphemy proceeded; or it is con- nected with what had gone before, that like as a good man cannot bring forth evil things, nor an evil man good things, so Christ cannot do evil works, nor the Devil good works. 36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Chrys. The Lord follows up what He had said before by moving their fears, shewing that they that have thus sinned shall receive the most extreme punishment: I sag unto you, that every idle word that men shall speak, they shall give an account thereof in the day of judgment. Jerome. And the meaning is; If every idle word which does not edify the hearers is not without danger to him that speaks it, and if each man shall render an account of his words in the day of judgment, how much more shall you, who have spoken falsely against the works of the Holy Spirit, saying that I cast out daemons through Beelzebub, render an account of your false charge ? Chrys. He said not ' which ye have spoken/ but makes His teaching of universal application to the whole race of mankind, and at the same time His words less grievous to them that heard them. By an idle word is meant one that is false, that accuses any falsely. Some indeed say that it includes all light talk, all such as stirs immoderate laughter, or shameful and immodest words. Greg. Greg. Or such as lacks either rightness in itself, or reasons Ev^'i"1 °^ Jus^ necessity ; Jerome; being spoken without the profit of either the speaker or hearer; as if laying aside weighty matters we should speak of frivolous trifles, or relate old VER. 38 — 40. ST. MATTHEW. 465 fables. For he that deals in buffoon jests to create laughter, or brings forth any thing shameful, he will he held guilty not of an idle, but of a sinful word. Remig. The words which here follow depend on those that went before; By thy words thou shalt be justified, and by thy words thou shalt be condemned. There is no doubt but that every man shall be condemned for his evil words which he speaks ; but none shall be justified for his good words, unless they proceed from his inmost heart, and from an entire purpose. Chrys. See that this sentence is not a burdensome one. The Judge will pass sentence not according to what any other has said concerning you, but according to what you have yourself spoken. They that are accused then have no need to fear, but they that accuse ; for those are not charged of those evil things that have been spoken of them, but these of those evil things that they have spoken. 38. Then certain of the Scribes and of the Phari- sees answered, saying, Master, we would see a sign from Thee. 39. But He answered and said unto them, An evil and adulterous generation seeketh after a sign ; and there shall no sign be given to it, but the sign of the prophet Jonas : 40. For as Jonas was three days and three nights in the whale's belly : so shall the Son of man he three days and three nights in the heart of the earth. Chrys. Because the Lord had so oft repressed the shame- Chrys. less tongue of the Pharisees by His sayings, they now turn xl°iIi11" to His works, whereat the Evangelist wondering, says, Then certain of the Scribes and Pharisees answered, saying, Master, we would see a sign of Thee; and that at a time when they should have been moved, when they should have won- dered, and been dumb with astonishment; yet even at such time they desist not from their malice. For they say, We would see a sign of Thee, that they may take Him as in a snare. Jerome. They require a sign of Him, as though vol. i. 2 H 466 GOSPEL ACCORDING TO CHAP. XII. what they had seen were not signs; and in another Evan- gelist what the}' required is more fully expressed, We would see of Thee a sign from heaven. Either they would have fire from heaven as Elias did; or after the example of Samuel they would that in summer-time, contrary to the nature of the climate, thunder should be heard, lightnings gleam, and rain descend ; as though they could not have spoken falsely even against such miracles, and said that they befel by reason of divers hidden motions in the air. For if thou cavillest against what thou not only beholdest with thine eyes, but feelest with thine hand, and reapest the benefit of, what wilt thou do in those things which come down from heaven ? You might make answer, that in Egypt the magi also had given many signs from heaven. Chrys. But their wrords are full of hypocrisy and irony. But now they were railing against Him, saying that He had a daemon; now they fawn upon Him, calling Him, Master. Wherefore the Lord rebukes them severely; He answered and said unto them, An evil and adulterous generation seeketh after a sign. When they railed on Him, He had answered them mildly ; now they approached Him with smooth and deceitful words, He rebukes them sharply ; shewing that He was above either affection, and was neither moved to anger by evil speaking, nor was to be gained by flattery. What He says is this; What wonder that ye do thus to Me who am un- known to you, wrhen you have done the same to the Father, of whom ye have had such large knowledge, in that, de- spising Him, ye went after daemons? He calls them an evil generation, because they have ever been ungrateful to their benefactors, and were made worse when they received benefits, which is the extreme of wickedness. Jerome. Ex- cellently is that said, and adulterous, seeing she has put away her husband, and, according to Ezekiel, has joined herself to many lovers. Chrys. Which also proves Him to be equal to the Father, if not to believe in Him makes them adulterous. Baban. Then He begins to answer them, giving them a sign not from heaven, which they were un- worthy to see, but giving it them from the deep beneath. But to His own disciples He gave a sign from heaven, to whom He shewed the glory of His blessed eternity both in a VEIL 38 40. ST. MATTHEW. 467 figure on the mount, and after in verity when He was taken up into heaven. Wherefore it follows, And there shall no sign be given it, but the sign of the Prophet Jonas. Chrys. For the signs He wrought were not in order to move them, for He knew that they were hard as stone, but for the profit of others. Or because they had not received it when He had given them a sign such as they now desired. And a sign was given them, when by their own punishment they learned His power. This He alludes to when He says, No sign shall be given it. As much as to say ; I have shewn you many mercies ; yet none of these has brought you to honour My power, which you will then know when you shall behold your city thrown down upon the ground in punishment. In the meantime He brings in a saying con- cerning the Resurrection which they should after understand by those things that they should suffer ; saying, Except the sign of the Prophet Jonas. For verily His Cross would not have been believed, unless it had had signs to testify to it. But if that were not believed, truly the Resurrection would not have been believed. For this reason also He calls this a sign, and brings forward a figure thereof, that the verity itself may be believed. It follows, As Jonas was three days and three nights in the belly of the whale. Raban. He shews that the Jews were as criminal as the Ninevites, and that unless they repented they would be destroyed. But like as punishment was denounced against the Ninevites, and at the same time a remedy was set before them, so neither should the Jews despair of pardon, if at least after Christ's resurrection they should do penitence. For Jonas, that is The Dove, or The mourner, is a sign of Him on whom the Holy Spirit descended in the form of a Dove, and who bare our sorrows. The fish which swallowed Jonas Is. 53, 4. in the sea, shews forth the death which Christ suffered in the world. Three days and nights was the one in the whale's belly, the other in the tomb ; the one was cast up on dry land, the other arose in glory. Aug. Some, notAug.de knowing the Scripture manner of speaking, would inter- yj^j, V* pret as one night those three hours of darkness when the sun was darkened from the sixth to the ninth hour ; and as a day in like manner those other three hours in whicl 2 h2 468 GOSPEL ACCORDING TO CHAP. XII. again restored to the world, from the ninth hour till sunset. Then follows the night preceding the sabbath, which if we reckon with its own day we shall have thus two days and two nights. Then after the sabbath follows the night of the sabbath prime, that is of the dawning of the Lord's day on which the Lord arose. Thus we shall only get two nights and two days, with this one night to be added if we might understand the whole of it, and it could not be shewn that that dawn was indeed the latter part of the night. So that not even by taking in those six hours, three of darkness, and three of restored light, can we establish the computation of three days and three nights. It remains therefore that we find the explanation in that usual manner of Scripture of putting a part for the whole. Jerome ; Not that He remained three whole days and three nights in hell, but that this be understood to imply a part of the pre- paration day, and of the Lord's day, and the whole sabbath Aug. de day. Aug. For that the three days were not three full and rin,lv* 'entire days, Scripture witnesses; the first day is reckoned because the latter end of it comes in ; and the third day is likewise reckoned, because the first part of it is included; while the day between, that is the second day, appears in all its twenty-four hours, twelve of the night and twelve of the day. For the succeeding night up to the dawn when the Lord's resurrection was made known, belongs to the third day. For as the first days of creation were, because of man's coming fall, computed from morning to night ; so these days are because of man's restoration computed from night to morning. Chrys. He said not openly that He should rise again, because they would have derided Him, but hints it distantly that even they might believe that He foreknew it. He said not in the earth, but in the heart of the earth, therein declaring His tomb, and that none might suspect that there was only the semblance of death. Therefore also He spake of three days, that it should be believed that He was dead. But the sign itself proves the truth of it; for Jonas was in the whale's belly not in figure but in deed ; and surely the sign did not happen in very deed, if the thing signified happened only in figure. Wherefore it is manifest that they are children of the Devil who follow VER. 41, 42. ST. MATTHEW. 469 Marcion asserting that the passion of Christ was only a phantasy. And that He should suffer for them also, though they would not profit by it, is shewn by that which He speaks, that to this generation should be given the sign of Jonas the Prophet. 41. The men of Nineveh shall rise in judgment with this generation and shall condemn it : because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 42. The queen of the south shall rise up in the judgment with this generation, and shall condemn it : for she came from the uttermost parts of the earth to hear the wisdom of Solomon ; and, behold, a greater than Solomon is here. Chrys. That none should think that the same things would come to pass now among the Jews, as had of old been among the Ninevites; that as Jonas converted them and their city was delivered out of danger, so the Jews should be converted after the resurrection, the Lord now shews the contrary, that they should have no fruit of the benefit of the passion, but should suffer moreover grievous things, as He signifies below in the example of the daemon. But now He first shews what just punishment they shall suffer, say- ing, The men of Nineveh shall rise in judgment with this generation. Remig. The Lord shews in these words that there shall be one resurrection of the good and the bad against certain heretics, who said that there should be two, one of the good, another of the bad. These words likewise overthrow that fable of the Jews, who use to say that the Resurrection shall be held a thousand years before the Judg- ment ; these words clearly proving that the Judgment shall ensue straight upon the Resurrection. And shall condemn it. Jerome. Not by a sentence of judgment, but by the comparison of their example ; as He adds, For they repented at the preaching of Jonas ; and, behold, a greater than Jonas is here. This word ' lnV is to be taken as an adverb of 470 GOSPEL ACCORDING TO CHAP. XTI. Jonah 3, 4. place, not as a pronoun. Jonas (according to the LXX) Ihu/Jau preached for three days, I for this so long time ; he to the Assyrians an unbelieving nation, I to God's own people the Jews ; he preached with his voice only, doing no miracles, I, doing so many wonders, am falsely accused as Beelzebub. Chrys. Yet does not the Lord stay here, but adds another denunciation, saying, The queen of the south shall rise in the judgment ivith this generation, and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon. This was yet more than that first. Jonas went to them; the queen of the south waited not for Solomon to come to her, but herself sought him. Both a woman and a barbarian, and dwelling so far away, she was not afraid of death in her desire to hear his wise words. This woman went to Solomon, I came hither; she rose up from the ends of the earth, I go round about your towns and villages ; he spake of trees and wood, I of unspeakable mys- teries. Jerome. So the queen of the south will condemn the Jews in the same manner as the men of Nineveh will condemn unbelieving Israel. This is the queen of Saba, of whom we read in the book of Kings and Chronicles, who leaving her nation and kingdom came through so many difficulties to hear the wisdom of Solomon, and brought him many gifts. Also in these instances of Nineveh and the queen of Saba, the faith of the Gentiles is significantly set above that of Israel. Rabax. The Ninevites typify those who cease from sin — the queen those that know not to sin ; for penitence puts away sin, wisdom shuns it. Remig. Beautifully is the Church gathered out of the Gentiles spoken of as a queen who knows how to rule her ways. Ps. 45, 9. Of her the Psalmist speaks ; The queen stood on thy right hand. She is the queen of the south because she abounds in the fervour of the Holy Spirit. Solomon, interpreted Eph. 2, l peaceful/ siguifles Him of whom it is said, He is our peace. 43. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 14. VER. 43 45. ST. MATTHEW. 471 44. Then he saith, I will return into my house from whence I came out ; and when he is come, he findeth it empty, swept, and garnished. 45. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there : and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. Chrys. The Lord had said to the Jews, The men of Nineveh shall rise in the judgment with tins generation, and shall condemn it; that they should not therefore be care- less, He tells them that not only in the world to come but here also they should suffer grievous tilings; setting forth in a sort of riddle the punishment that should fall upon them ; wheuce He says, When the unclean spirit has gone out of a man. Jerome. Some suppose that this place is spoken of heretics, because the unclean spirit who dwelt in them before when they were Gentiles, is cast out before the confession of the true faith ; when after they went over to heresy, and garnished their house with feigned virtues, then it is that the Devil, having taken to him other seven evil spirits, returns and dwells in them j and their last state becomes worse than their first. And indeed heretics are in a much worse condition than the Gentiles ; for in the heretics was a hope of faith, in the Gentiles a war of discord. Yet though this exposition has a plausibility and a shew of learn- ing, I am doubtful of its truth. For by the concluding words of this, whether it be parable or example, Thus shall it be to. this evil generation, we are compelled to refer it, not to here- tics, or to men in general, but to the Jewish people. So the context of the passage may not shift about loosely and vaguely, and be like unmeaning speeches, but may be consistent with itself from first to last. The unclean spirit then went out from the Jews when they received the Law ; and being cast out of the Jews, he walked through the wilderness of the Gentiles ; as it follows, He ivalketh through dry places seeking rest. Remtg. He calls the hearts of the Gentiles dry places, as lacking all the moisture of wholesome waters, that is of the 472 GOSPEL ACCORDING TO CHAP. XII. holy Scriptures, and of spiritual gifts, and strangers to the pouring in of the Holy Spirit. Kaban. Or, the dry places are the hearts of the faithful, which after they have been purged from the weakness of loose thoughts, the crafty lier- in-wait tries if by any means he may fix his footsteps there ; but flying from the chaste spirit, the Devil finds no resting- place to his mind but in the heart of the wicked ; as it fol- lows, and findeth none. Remig. The Devil supposed he should have rest for ever among the Gentiles, but it is added, and findeth none, because when the Son of God appeared in the mystery of His incarnation, the Gentiles believed. Jerome. And when they believed on the Lord, the Devil, finding no place among the nations, said, I ivill return into my house whence I came out ; I have the Jews from whom I formerly departed. And when he is come, he findeth it empty, swept, and garnished. For the temple of the Jews was empty, and John 14, had not Christ to dwell therein, He having said, Arise, let us go hence. Seeing then they had not the protection of Angels, and were burdened with the useless observances of the Law, and the traditions of the Pharisees, the Devil returns to his former dwelling, and taking to him seven other daemons, in- habits it as before. And the last state of that nation is worse than the first, for they are now possessed by a larger number of daemons in blaspheming Jesus Christ in their synagogues, than they were possessed with in Egypt before they had knowledge of the Law ; for it is one thing to have no belief that He should come, another not to receive Him when He is come. A number seven -fold is joined with the Devil, either because of the sabbath, or from the number of the Is. 11, 2. Holy Spirit; that as in Isaiah upon the bud which comes from the root of Jesse, seven spirits of virtues are related to have descended; so on the other hand an equal number of vices should be poured forth upon the Devil. Beautifully then are seven spirits said to be taken to him, either because of the breaking of the sabbath, or because of the heinous sins which are contrary to the seven gifts of the Holy Spirit. Chrys. Or, herein He may be shewing forth their punishment. As when daemoniacs have been loosed from their infirmity, if they after become remiss, they draw upon themselves more grievous illusions, so shall it be among you — before ye were VER. 43 — 45. ST. MATTHEW. 473 possessed by a daemon, when you worshipped idols, and slew your sons to daemons; yet I forsook you not, but cast out that daemon by the Prophets, and afterwards came Myself seeking to purify you altogether. Since then ye would not hearken to me, but have fallen into more heinous crime, (as it is greater wickedness to slay Christ than to slay the Pro- phets,) therefore ye shall suffer more heavy calamities. For what befel them under Vespasian and Titus, were much more grievous than they had suffered in Egypt, in Babylon, and under Autiochus. And this indeed is not all He shews concerning them, but also that since they were destitute of every virtue, they were more fit for the habitation of daemons than before. It is reasonable to suppose that these things were said not to them only, but also to us. If after being enlightened and delivered from our former evils, we are again possessed by the same wickedness, the punishment of these latter sins will be greater than of the first ; as Christ spake to the paralytic, Behold, thou art made whole, sin not, John 5, 14. lest a worse thing come upon thee. B/Aban. For when any one is converted to the faith, the Devil is cast out of him in Bap- tism, who driven thence wanders up and down through the Greg.Mor. dry places, that is, the hearts of the faithful. Greg. The x dry places where no water is are the hearts of the righteous, which by the power of discipline are dried from all humours of carnal lust. The wet places are the minds of worldly men, which the humour of carnal lust fills, and makes watery ; in such the Devil imprints his footsteps the more deeply, inas- much as in his wanderings he comes down upon such hearts as upon low and marshy ground. Baban. And returning to his house whence he had gone out, he findeth it empty, of good works through slothfulness, swept, that is, of its old vices by Baptism, and garnished with feigned virtues through hypo- crisy. Aug. So that in these words the Lord signifies that Aug. some shall so believe, as not to have strength for the work EvT^. of continence, and shall return to the world. He taketh unto him other seven, is to be understood that when any has fallen from righteousness, he shall also have hypocrisy. For the lust of the flesh being cast out of its wonted works by peni- tence, when it finds not any delights in which it may rest, returns the more greedily, and again takes possession of the 474 GOSPEL ACCORDING TO CHAP. XII. soul, if carelessness has ensued, and there has not been in- troduced as the dweller in the cleansed abode the word of God in sound doctrine. And as he will not only have the seven vices which are the contraries of the spiritual virtues, but will hypocritically feign that he has the virtues, there- fore his old lust, taking to itself seven other worse, that is, this seven-fold hypocrisy, returns to him so as to make the Greg.Mor. last state of that man worse than the former. Greg. For it often happens that the soul in the commencement of its pro- gress is lifted up, and prides itself on its virtues, that it opens an entrance to the adversary who is raging against it, and who shews himself the more violent in breaking into it, by how much he was grieved at being cast out, though but for a short space. 46. While He yet talked to the people, behold, His mother and His brethren stood without desiring to speak with Him. 47. Then one said unto Him, Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee. 48. But He answered and said unto him that told Him, Who is My mother ? and who are My brethren ? 49. And He stretched forth His hand toward His disciples, and said, Behold My mother and My brethren ! 50. For whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother. Hilary. Because He had spoken all the aforesaid things in the power of His Father's majesty, therefore the Evan- gelist proceeds to tell what answer He made to one that told Him that His mother and His brethren waited for Him without ; While He yet spake unto the people, His mother Aug. de and His brethren stood without desiring to see Him. Aug. ii.°40. ' ^e are to understand without doubt that this happened close upon the foregoing; for He begins to tell it with the words, VER. 46 50. ST. MATTHEW. 475 And while He yet spake. What can that yet mean but that it was at the very time He spake the foregoing things ? Mark also follows up that which He had said concerning Mark 3, blasphemy against the Holy Ghost, by saying, And there 31, came His mother and His brethren. Luke has not observed the order of action here, but has placed this earlier as he happened to recollect it. Jerome. From this is taken one Hieron. of Helvidius's propositions, on the ground that mention is pjdvid made in the Gospel of the brethren of the Lord. How, 14, et seq. says he, are they called brethren of the Lord, if they were not His brethren? But now it should be known that in divine Scripture men are said to be brethren in four different ways, by nature, by nation, by kindred, and by affection. By nature, as Esau and Jacob. By nation, as all Jews are called brethren, as in Deuteronomy, Thou shalt not set over Dent. 17, thee a foreigner who is not thy brother. They are called brethren by kindred who are of one family, as in Genesis, Abraham said unto Lot, Let there not be strife between Gen. 13,8. thee and me, for we are brethren. Also men are called brethren by affection; which is of two kinds, special and general. Special, as all Christians are called brethren, as the Saviour says, Go tell My brethren. General, inasmuch John 20, as all men are born of one father, we are bound together by a tie of consanguinity, as in that, Say unto them that Is. 66, 5. hate you, Ye are our brethren. I ask then, after which man- ner these are called the Lord's brethren in the Gospel ? According to nature? But Scripture saith not, neither call- ing them sons of Mary nor of Joseph. By nation? But it is absurd that some few out of all the Jews should be called brethren, seeing that all the Jews that were there might have thus been called brethren. By affection, either of a human sort, or of the Spirit? If that be true, yet how were they more His brethren than the Apostles, whom Pie instructed in the inmost mysteries. Or if because they were men, and all men are brethren, it was foolish to say of them in particular, Behold, Thy brethren seek Thee. It only re- mains then that they should be His brethren by kindred, not by affection, nor by privilege of nation, not by nature. Id. But some suspect the brethren of the Lord to be sons of Hieron. Joseph by another wife, following the idle fancies of apo- 476 GOSPEL ACCORDING TO CHAP. XII. cryphal writers, who have coined a certain woman called Esca. But we understand by the brethren of the Lord, not the sons of Joseph, but cousins of the Saviour, sons of a sister of Mary, an aunt of our Lord, who is said to be the mother Mark 6, 3. of James the Less, and Joseph, and Jude, whom in another place of the Gospel we find called the brethren of the Lord. And that cousins are called brethren, appears from every Chrys. -part of Scripture. Chrys. But mark the loftiness of His xiiv. ' brethren*1; when they should have come in and hearkened with the crowd, or if they would not this, to have waited the end of His speech, and then to have approached Him — they on the contrary call Him out to them, and do this before the multitude, therein shewing their superabundant love of honour, and also, that with all authority they lay their com- mands upon Christ. This the Evangelist covertly hints when he says, While He yet spake ; as much as to say, Was there no other time? But what did they seek to say? Was it aught of the dogmas of truth? then should they have brought it forth before all, that all might profit thereby. But if of other things that concerned themselves alone, they should not have called Him in such haste, whence it is plain Aug. de that they did this out of vainglory. Aug. But whatever Grat. 36. may De decided concerning these brethren, yet concerning the holy Virgin Mary, (for the honour of Christ,) when sin in her is in question, I would not have it brought into doubt. For from this only we might know that more abun- dant grace was conferred upon her that she should overcome sin on all sides, because she merited to conceive and bring forth Him Who it is clear had no sin. It follows; Then said one unto Him, Behold Thy mother and Thy brethren stand without seeking Thee. Jerome. He that delivers this message, seems to me not to do it casually and without meaning, but as setting a snare for Him, whether He would prefer flesh and blood to the spiritual work ; and thus the Lord refused to go out, not because He disowned His mother and His brethren, but that He might confound him that had laid this snare for Him. Chrys. For He said not, Go and say unto her, She is not My mother, but continues His dis- course to him that had brought Him word j as it follows ; a The text of S. Chrys. has upa yovv nal avrys /ecu zkzivwv tj/w airuvoiav. VER. 46 — 50. ST. MATTHEW. 477 But He answered and said unto him that told Him, Who is My mother ? and who are My brethren ? Hilary. And He cannot be held to have thought meanly of His mother, seeing that in His passion He evinced the most extreme carefulness for her. Chrys. But had He desired to disown His mother, He would have done it at the time when the Jews cast His birth in His teeth. Jerome. He did not then, as Marcion and Manichseus say, disown His mother, so as to be thought to be born of a phantasm, but He pre- ferred His Apostles to His kindred, that we also in a com- parison of our affections should set the spirit before the flesh. Ambrose. Nor does He overthrow the duty of filial Ambros. submission, which is conveyed in the command, Honour thy 21 father and thy mother, but shews that He owes more to the Ex.20, 12. mysteries and relationship of His Father, than of His mother; as it follows, And stretching out His hand to His disciples, He said, Behold My mother and My brethren. Gregory. Greg. The Lord deigned to call faithful disciples His brethren, Ey™y]n2i saying, Go, tell My brethren. Since then a man may be made a brother of the Lord by coming to the faith, it should be enquired how one may become also His mother. Be it known by us then, that he that by believing is made brother or sister of Christ, becomes His mother by preaching; for in pouring Him into the heart of the hearer, he may be said to beget the Lord ; and he is made the Lord's mother, when by his word love of the Lord is begotten in the mind of his neighbour. Chrys. And besides what has been said, He taught also somewhat more, namely, that we should not neglect virtue relying on any kindred. For if it profited His mother nothing that she was such, if she had not had virtue, who is there that shall be saved by His kindred ? For there is one only nobility, to do the will of God, and therefore it follows, Whoso shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother. Many women have blessed that holy Virgin and her womb, and have desired to be made such mothers. What is it then that hinders ? Behold, He hath set before you a broad way, and not women only, but men likewise, may become the mother of God. Jerome. Let us also expound in another way. The Saviour is speaking to the 478 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. XII. multitude — that is, He teaches the Gentiles the inward mys- teries ; His mother and His brethren, that is the synagogue and the Jewish people, stand without. Hilary. Although they had like the rest power to come in, yet they abstain John 1,11. from all approach to Him, for He came unto His own, and Greg. His own received Him not. Gregory. Thus also His mother 1 sup* is declared to stand without, as though she was not acknow- ledged, because the synagogue is therefore not acknowledged by its Author, because it held to the observance of the Law, and having lost the spiritual discernment thereof, kept itself without to guard the letter. Jerome. And when they shall have asked and enquired, and sent a messenger, they shall receive for answer, that their will is free, and that they can enter in, if they will believe. CHAP. XIII. 1 . The same day went Jesus out of the house, and sat by the sea side. 2. And great multitudes were gathered together unto Him, so that He went into a ship, and sat ; and the whole multitude stood on the shore. 3. And He spake many things unto them in para- bles, saying, Behold, a sower went forth to sow ; 4. And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up : 5. Some fell upon stony places, where they had not much earth : and forthwith they sprung up, because they had no deepness of earth : 6. And when the sun was up, they were scorched ; and because they had no root they withered away. 7. And some fell among thorns ; and the thorns sprung up, and choked them : 8. But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirty fold. 9. Who hath ears to hear, let him hear. Chrys. When He had rebuked him that told Him of His mother and His brethren, He then did according to their request ; He departed out of the house, having first corrected His brethren for their weak desire of vainglory; He then paid the honour due to His mother, as it is said, The same day Jesus went forth out of the house, and sat down by the 480 GOSPEL ACCORDING TO CHAP. XIIT. Aug. de sea side. Aug. By the words, The same day, he sufficiently ii.°4l. V' shews that these things either followed immediately upon what had gone before, or that many things could not have intervened ; unless indeed ' days' here after the Scripture manner signifies a period. Raban. For not only the Lord's words and actions, but His journeyings also, and the places in which He works His mighty works and preaches, are full of heavenly sacraments. After the discourse held in the house, wherein with wicked blasphemy He had been said to have a daemon, He went out and taught by the sea, to signify that having left Judaea because of their sinful un- belief, He would pass to the salvation of the Gentiles. For the hearts of the Gentiles, long proud and unbelieving, are rightly likened to the swelling and bitter waves of the sea. And who knows not that Judaea was by faith the house of the Lord. Jerome. For it must be considered, that the multitude could not enter into the house to Jesus, nor be there where the Apostles heard mysteries; therefore the Lord in mercy to them departed out of the house, and sat near the sea of this world, that great numbers might be gathered to Him, and that they might hear on the sea shore what they were not worthy to hear within ; And great multitudes were gathered unto Him, so that He went into a ship, and sat doivn, and all the people stood on the shore. Chrys. The Evangelist did not relate this without a pur- pose, but that he might shew the Lord's will therein, who desired so to place the people that He should have none behind Him, but all should be before His face. Hilary. There is moreover a reason in the subject of His discourse why the Lord should sit in the ship, and the multitude stand on the shore. For He was about to speak in parables, and by this action signifies that they who were without the Church could have no understanding of the Divine Word. The ship offers a type of the Church, within which the word of life is placed, and is preached to those without, and who as being barren sand cannot understand it. Jerome. Jesus is in the midst of the waves ; He is beaten to and fro by the waves, and, secure in His majesty, causes His vessel to come nigh the land, that the people not being in danger, not being surrounded by temptations which they could not endure, VER. 1 9. ST. MATTHEW. 481 might stand on the shore with a firm step, to hear what was said. Eaban. Or, that He went into a ship and sat on the sea, signifies that Christ by faith should enter into the hearts of the Gentiles, and should gather together the Church in the sea, that is in the midst of the nations that spake against Him. And the crowd that stood on the sea shore, neither in the ship nor in the sea, offers a figure of those that receive the word of God, and are by faith separated from the sea, that is from the reprobate, but are not yet imbued with heavenly mysteries. It follows \ And He spake many things unto them in parables. Chrys. He had not done thus on the mount j He had not framed His discourse by parables. For there were the multitudes only, and a mixed crowd; but here the Scribes and Pharisees. But He speaks in parables not for this reason only, but to make His sayings plainer, and fix them more fully in the memory, by bringing things before the eyes. Jerome. And it is to be noted, that He spake not all things to them in parables, but many things, for had He spoken all things in parables, the people would have departed without benefit. He mingles things plain with things dark, that by those things which they understand they may be incited to get knowledge of the things they understand not. The multitude also is not of one opinion, but of divers wills in divers matters, whence He speaks to them in many parables, that each according to their several dispositions may receive some portion of His teaching. Chrys. He first sets forth a parable to make His hearers more attentive; and because He was about to speak enigmatically, He attracts the attention by this first parable, saying, Behold, a sower went forth to sow his seed. Jerome. By this sower is typified the Son of God, who sows among the people the word of the Father. Chrys. Whence then went out He who is every where present, and how went He out ? Not in place ; but by His incarnation being brought nearer to us by the garb of the flesh. Forasmuch as we be- cause of our sins could not enter in unto Him, He therefore came forth to us. Raban. Or, He went forth, when having left Judea, He passed by the Apostles to the Gentiles. Jerome. Or, He was within while He was yet in the house, and spake sacraments to His disciples. He went therefore forth from vol. i. 2 i 482 GOSPEL ACCORDING TO CHAP. XIII. the house, that He might sow seed among the multitudes. Chrys. When you hear the words, 'the soiver went out to sow, do not suppose that is a tautology. For the sower goes out oftentimes for other ends; as, to break up the ground, to pluck up noxious weeds, to root up thorns, or perform any other species of industry, but this man went forth to sow. "What then becomes of that seed ? three parts of it perish, and one is preserved ; but not all in the same manner, but with a certain difference, as it follows, And as he solved, some fell by the wayside. Jerome. This parable Valentinus lays hold of to establish his heresy, bringing in three different natures ; the spiritual, the natural or the animal, and the earthly. But there are here four named, one by the wayside, one stony, one thorny, and a fourth the good ground. Chrys. Next, how is it according to reason to sow seed among thorns, or on stony ground, or by the wayside ? Indeed in the material seed and soil of this world it would not be reasonable ; for it is impossible that rock should become soib or that the way should not be the way, or that thorns should not be thorns. But with minds and doctrines it is otherwise ; there it is possible that the rock be made rich soil, that the way should be no more trodden upon, and that the thorns should be extirpated. That the most part of the seed then perished, came not of him that sowed, but of the soil that received it, that is the mind. For He that sowed put no difference between rich and poor, wise or foolish, but spoke to all alike; filling up His own part, though foreseeing all Is. 5, 4. things that should come to pass, so that He might say, What ought I to have done that I have not done? He does not pro- nounce sentence upon them openly and say, this the indolent received and have lost it, this the rich and have choked it, this the careless and have lost it, because He would not harshly reprove them, that He might not alienate them alto- gether. By this parable also He instructs His disciples, that though the greater part of those that heard them were such as perished, yet that they should not therefore be remiss ; for the Lord Himself who foresaw all things, did not on this account desist from sowing. Jerome. Note that this is the first parable that has been given with its interpretation, and we must beware where the Lord expounds His own teach- VER. 10 — 17. ST. MATTHEW. 483 ings, that we do not presume to understand any thing either more or less, or any way otherwise than as so expounded by Him. Raban. But those things which He silently left to our understanding, should be shortly noticed. The wayside is the mind trodden and hardened by the continual passage of evil thoughts; the rock, the hardness of the self-willed mind ; the good soil, the gentleness of the obedient mind ; the sun, the heat of a raging persecution. The depth of soil, is the honesty of a mind trained by heavenly discipline. But in thus expounding them we should add, that the same things are not always put in one and the same allegorical signification. Jerome. And we are excited to the under- standing of His words, by the advice which follows, He that hath ears to hear, let him hear. Remig. These ears to hear, are ears of the mind, to understand namely and do those things which are commanded. 10. And the disciples came, and said unto Him, Why speakest Thou unto them in parables ? 11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12. For whosoever hath, to him shall be given, and he shall have more abundance : but whosoever hath not, from him shall be taken away even that he hath. 13. Therefore speak I to them in parables: be- cause they seeing see not ; and hearing they hear not, neither do they understand. 14. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand ; and seeing ye shall see, and shall not perceive : 15. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed : lest at any time they should see with their eyes, and hear with their ears, and should under- 2i 2 484) GOSPEL ACCORDING TO CHAP. XIII. stand with their heart, and should be converted, and I should heal them. 16. But blessed are your eyes, for they see: and your ears, for they hear. 17. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. Gloss, ap. Gloss. The disciples understanding that the things which were spoken by the Lord to the people were obscure, desired to hint to Him that He should not speak in parables to them. And His disciples came to Him, and said, Why speakest Thou Chrys. to them in parables? Chrys. Wherein it is worthy admi- om. x v. ra^0I^ ^a^. ^e cliscip]es wno desire to learn of Him, know when they ought to ask Him, for they do not this before the multitude. This Matthew declares, when he says, And they Mark 4, came to Him ; and Mark more expressly says, that they came to Him when He ivas alone. Jerome. We must enquire how they could come to Him at that time when Jesus was sitting in the ship ; we may understand that they had at the first entered into the ship, and standing there, made this enquiry of Him. Remig. The Evangelist therefore says, came to him, to express that they eagerly enquired of Him ; or they might indeed approach Him bodily, though the space between them was small. Chrys. And observe moreover their goodness, how great their thought for others, that they enquire about what concerns others, before what relates to themselves. For they say not, ' Why speakest Thou to us in parables V but to them. And He answered and said unto them, Because it is given to you to know the mystery of the kingdom of heaven. Remig. To you, I say, who adhere to Me, and believe in Me. By the mystery of the kingdom of heaven, He intends the Gospel doctrine. To them, that is, to them that are without, and who would not believe on Him, the Scribes namely and Pharisees, and to the rest who continue in unbelief, it is not given. Let us then, with the disciples, come unto the Lord with a pure heart, that He may think us worthy to interpret Deut. to us the evangelic teaching; according to that, They who 33, 3. VER. 10 — 17. ST. MATTHEW. 485 draw near to His feet shall receive of His doctrine. Chrys. In saying this, He does not imply any necessity or fate, but shews at once, that they, to whom it is not given, are the cause of all their own miseries, and yet that the knowledge of the Divine mysteries is the gift of God, and a grace given from above. Yet this does not destroy free will, as is mani- fest from what follows ; for to prevent that either these should despair, or those be remiss, when they hear that to you it is given, He shews that the beginning of all lays with ourselves, and then He adds, For whoso hath, to him shall be given, and he shall abound; and whoso hath not, from him shall be taken what he hath. As much as to say, Whoso has the desire and the zeal, to him shall be given all those things which are of God; but whoso lacketh these, and does not con- tribute that part that pertains to him, to him neither are the things which are of God given, but even those things that he hath are taken from him ; not because God takes them away, but because he hath made himself unworthy of those that he has. Wherefore we also, if we see any hearkening care- lessly, and having exhorted him to attend, he do not heed us, let us be silent ; for should we persevere in urging him, his slothfulness will be the more charged against him. But him that is zealous to learn, we draw onwards, pouring forth many things. And He well said according to another Evan- gelist, That which he seemeth to have ; for, in truth, he has Luke 8, not even that he has. Hemic He that has a desire to read, shall have given to him power to understand, and whoso has not desire to read, that understanding which by the bounty of nature he seems to have, even that shall be taken from him. Or, whoso has charity, to him shall be given the other vir- tues also ; and from him who has not charity, the other vir- tues likewise shall be taken away, for without charity there can be nothing good. Jerome. Or, To the Apostles who be- lieve in Christ there is given, but from the Jews who believed not on the Son of God there is taken away, even whatever good they might seem to have by nature. For they cannot understand any thing with wisdom, seeing they have not the head of wisdom. Hilary. For the Jews not having faith, have lost also the Law which they had ; and Gospel faith has the perfect gift, inasmuch as if received it enriches with new fruit, 486 GOSPEL ACCORDING TO CHAP. XIII. if rejected it subtracts from the riches of ancient possession. Chrys. But that what He had said might be made more manifest He adds, Therefore speak I unto them in parables, because seeing they see not, and hearing they hear not, neither do they understand. Had this been a natural blindness, He ought to have opened their eyes ; but forasmuch as it is volun- tary, therefore He said not simply, ' They see not/ but, See- ing they see not. Tor they had seen the daemons going out, and they said, He casts out daemons by Beelzebub ; they John 9, 16. heard that He drew all men to God, and they say, This man is not of God. Therefore because they spake the very contrary to what they saw and heard, to see and to hear is taken from them ; for they profit nothing, but rather fall under judgment. For this reason He spake to them at first not in parables, but with much clearness ; but because they perverted all they saw and heard, He now speaks in parables. Remig. And it should be noted, that not only what He spake, but also what He did, were parables, that is, signs of things spiritual, which He clearly shews when He says, That seeing they may not see ; but words are heard and not seen. Jerome. This He says of those who were standing on the shore, and separated from Jesus, and who because of the dashing of the waves heard not distinctly what was said. Chrys. And that they should not say, He slanders us as an enemy, He brings forward the Prophet declaring the same opinion, as it follows, That there might be fulfilled in them the prophecy Is. 6, 9. of Isaiah, who said, With the hearing ye shall hear and shall not understand, and seeing ye shall see and shall not behold. Gloss. Gloss. That is; With the hearing ye shall hear words, but shall not understand the hidden meaning of those words ; seeing ye shall see My flesh indeed, but shall not discern the divinity. Chrys. This He said because they had taken away their own sight and hearing, shutting their eyes, and hardening their hearts. For not only did they not hear at all, but they heard obtusely, as it follows, The heart of this people is waxed gross, and they have heard hardly with their ears. Raban. The heart of the Jews is made gross with the grossness of wickedness, and through the abund- ance of their sins they hear hardly the Lord's words, because they have received them ungratefully. Jerome. And that VER. 10 — J 7. ST. MATTHEW. 487 we should not suppose that this grossness of the heart and heaviness of the ears is of nature, and not of choice, He adds the fruit of their own wilfulness, For they have shut their eyes. Chrys. Herein He points out how extreme their wickedness, how determined their aversion. Again to draw them towards Him, He adds, And he converted, and I should heal them ; which shews that if they would be con- verted, they should be healed. As if one should say, If he would ask me I would immediately forgive him, this would point out how he might be reconciled ; so here when He says, Lest they should be converted and I should heal them, He shews that it was possible they should be converted, and having done penitence should be saved. Aug. Otherwise ; Aug. They have shut their eyes lest they should see with their . u^{\ eyes, that is, themselves were the cause that God shut their q. 14. eyes. For another Evangelist says, He hath blinded their eyes. But is this to the end that they should never see ? Or that they should not see so much as this, that becoming discontent with their own blindness and bewailing them- selves, should so be humbled, and moved to confession of their sins and pious seeking after God. For Mark thus ex- presses the same thing, Lest they shoidd be converted, and their sins should be forgiven them. From which we learn, that by their sins they deserved not to understand ; and that yet this was allowed them in mercy that they should con- fess their sins, and should turn, and so merit to be for- given. But when John relating this expresses it thus, There- John 12, on fore they could not believe because Esaias said again, He ' hath blinded their eyes and hardened their heart, that they should not see with their eyes and understand with their heart, and be converted, and L should heal them, this seems to be opposed to this interpretation, and to compel us to take what is here said, Lest they should see with their eyes, not as though they might come to see after this fashion, but that they should never see at all; for he says it plainly, That they should not see with their eyes. And that he says, Therefore they could not believe, sufficiently shews that the blindness was not inflicted, to the end that moved thereby, and grieving that they understood not, they should be con- verted through penitence; for that they could not, unless 488 GOSPEL ACCORDING TO CHAP. XIII. they had first believed, and by believing had been converted, and by conversion had been healed, and having been healed understood ; but it rather shews that they were therefore blinded that they should not believe. For he speaks most clearly, Therefore they could not believe. But if it be so, who would not rise up in defence of the Jews, and pro- nounce them to be free from all blame for their unbelief? For, Therefore they could not believe because He hath blinded their eyes. But because we must rather believe God to be without fault, we are driven to confess that by some other sins they had thus deserved to be blinded, and that indeed this blinding prevented them from believing; for the words of John are these, They could not believe, because that Esaias said again, He hath blinded their eyes. It is in vain then to endeavour to understand it that they were therefore blinded that they should be converted; seeing they could not be converted because they believed not ; and they could not believe because they were blinded. Or perhaps we should not say amiss thus — that some of the Jews were capable of being healed, but that being puffed up with so great swelling pride, it was good for them at first that they should not believe, that they might understand the Lord speaking in parables, which if they did not understand they would not believe; and thus not believing on Him, they together with the rest who were past hope crucified Him ; and at length after His resurrection, they were converted, when humbled by the guilt of His death they loved Him the more because of the heavy guilt which had been forgiven them ; for their so great pride needed such an humiliation to overcome it. This might indeed be thought an inconsistent explanation, Acts 2, 37. did we not plainly read in the Acts of the Apostles that thus it was. This then that John says, Therefore they could not believe, because He hath blinded their eyes that they should not see, is not repugnant to our holding that they were there- fore blinded that they should be converted ; that is to say, that the Lord's meaning was therefore purposely clothed in the obscurities of parables, that after His resurrection they might turn them to wisdom with a more healthy penitence. For by reason of the darkness of His discourse, they being blinded did not understand the Lord's sayings, and not VER. 10 — 17. ST. MATTHEW. 489 understanding them, they did not believe on Him, and not believing on Him they crucified Him ; thus after His resur- rection, terrified by the miracles that were wrought in His name, they had the greater compunction for their great sin, and were more prostrated in penitence ; and accordingly after indulgence granted they turned to obedience with a more ardent affection. Notwithstanding, some there were to whom this blinding profited not to conversion. Remig. In all the clauses the word ( not ' must be understood ; thus ; That they should not see with their eyes, and should not hear with their ears, and should not understand with their heart, and should not be converted, and I should heal them. Gloss. So then the eyes of them that see, and will not be- Gloss, ap. lieve, are miserable, but your eyes are blessed ; whence it nse m* follows ; Blessed are your eyes, for they see, and your ears, for they hear. Jerome. If we had not read above that in- vitation to His hearers to understand, when the Saviour said, He that hath ears to hear let him hear, we might here sup- pose that the eyes and ears which are now blessed are those of the body. But I think that those eyes are blessed which can discern Christ's sacraments, and those ears of which Isaiah speaks, The Lord hath given me an ear. Gloss. The is. 50, \. mind is called an eye, because it is intently directed upon Gloss, ord. what is set before it to understand it ; and an ear, because it learns from the teaching of another. Hilary. Or, He is speaking of the blessedness of the Apostolic times, to whose eyes and ears it was permitted to see and to hear the salvation of God, many Prophets and just men having desired to see and to hear that which was destined to be in the fulness of times; whence it follows; Verily I say unto you, that many Prophets and just men have desired to see the things that ye see, and to hear the things that ye hear, and have not heard them. Jerome. This place seems to be contradicted by what is said elsewhere. Abraham rejoiced Johns, 56. to see My day, and he saw it, and was glad. Raban. Also Isaiah and Micah, and many other Prophets, saw the glory of the Lord ; and were thence called ' seers/ Jerome. But He said not, ' The Prophets and the just men/ but many ; for out of the whole number, it may be that some saw, and others saw not. But as this is a perilous interpretation, that we scimiuL 490 GOSPEL ACCORDING TO CHAP. XIII. should seem to be making a distinction between the merits of the saints, at least as far as the degree of their faith in Christ, therefore we may suppose that Abraham saw in enigma, and not in substance. But ye have truly present with you, and hold, your Lord, enquiring of Him at your conve- will, and eating with Him1. Chrys. These things then which the Apostles saw and heard, are such as His presence, His voice, His teaching. And in this He sets them before not the evil only, but even before the good, pronouncing them more blessed than even the righteous men of old. For they saw not only what the Jews saw not, but also what the righteous men and Prophets desired to see, and had not seen. For they had beheld these things only by faith, but these by sight, aud even yet more clearly. You see how He identifies the Old Testament with the New, for had the Prophets been the servants of any strange or hostile Deity, they would not have desired to see Christ. 18. Hear ye therefore the parable of the sower. 19. When any one heareth the word of the king- dom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it ; 21. Yet hath he not root in himself, but dureth for a while : for when tribulation or persecution ariseth because of the word, by and by he is offended. 22. He also that received seed among the thorns is he that heareth the word ; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23. But he that received seed into the good ground is he that heareth the word, and understandeth it ; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. VER. 18 — 23. ST. MATTHEW. 491 Gloss. He had said above, that it was not given to the Gloss, ap. Jews to know the kingdom of God, but to the Apostles, and therefore He now concludes, saying, Hear ye therefore the parable of the soiver, ye to whom are committed the mys- teries of heaven. Aug. It is certain that the Lord spoke Aug. de the things which the Evangelist has recorded; but what j^"'^ #4# the Lord spake was a parable, in which it is never required that the things contained should have actually taken place. Gloss. He proceeds then expounding the parable; Every Gloss. ap. man who hears the word of the kingdom, that is, My preach- Anselm* ing which avails to the acquiring the kingdom of heaven, and under standeth it not; how he understands it not, is ex- plained by, for the evil one — that is the Devil — cometh and taketh away that which is soivn in his heart ; every such man is that which is sown by the way side. And note that that which is sown, is taken in different senses; for the seed is that which is sown, and the field is that which is sown, both of which are found here. For where He says carrieth away that which is sown, we must understand it of the seed ; that which follows, is sown by the way side, is to be understood not of the seed, but of the place of the seed, that is, of the man, who is as it were the field sown by the seed of the Divine word. Remig. In these words the Lord explains what the seed is, to wit, the word of the kingdom, that is of the Gospel teaching. For there are some that receive the word of the Lord with no devotion of heart, and so that seed of God's word which is sown in their heart, is by daemons straightway carried off, as it were the seed dropped by the way side. It follows, That which is sown upon the rock, is he that heareth the word, §c. For the seed or word of God, which is sown in the rock, that is, in the hard and untamed heart, can bring forth no fruit, inasmuch as its hardness is great, and its desire of heavenly things small; and because of this great hardness, it has no root in itself. Jerome. Note that which is said, is straightway offended. There is then some difference between him who, by many tribulations and torments, is driven to deny Christ, and him who at the first persecution is offended, and falls away, of which He proceeds to speak, That which is sown among thorns. To me He seems here to express figuratively that 492 GOSPEL ACCORDING TO CHAP. XIII. Gen. 3,18. which was said literally to Adam; Amidst briers and thorns thou shalt eat thy bread, that he that has given himself up to the delights and the cares of this world, eats heavenly bread and the true food among thorns. Raban. Rightly are they called thorns, because they lacerate the soul by the prickings of thought, and do not suffer it to bring forth the spiritual fruit of virtue. Jerome. And it is elegantly added, The deceitfulness of riches choke the word ; for riches are treacherous, promising one thing and doing another. The tenure of them is slippery as they are borne hither and thither, and with uncertain step forsake those that have them, or revive those that have them not. Whence the Lord asserts, that rich men hardly enter into the kingdom of heaven, because their riches choke the word of God, and relax the strength of their virtues. Remig. And it should be known, that in these three sorts of bad soil are compre- hended all who can hear the word of God, and yet have not strength to bring it forth unto salvation. The Gentiles are excepted, who were not worthy even to hear it. It follows, That which is sown on the good ground. The good ground is the faithful conscience of the elect, or the spirit of the saints which receives the word of God with joy and desire and devotion of heart, and manfully retains it amid prosperous and adverse circumstances, and brings it forth in fruit ; as it follows, And brings forth fruit, some a hundred-fold, some sixty-fold, some thirty-fold. Jerome. And it is to be noted, that as in the bad ground there were three degrees of dif- ference, to wit, that by the way side, the stony and the thorny ground ; so in the good soil there is a three-fold difference, the hundred-fold, the sixty-fold, and the thirty- fold. And in this as in that, not the substance but the will is changed, and the hearts as well of the unbelieving as the believing receive seed ; as in the first case He said, Then cometh the wicked one, and carrieth off that which is sown in the heart; and in the second and third case of the bad soil He said, This is he that heareth the word. So also in the exposition of the good soil, This is he that heareth the word. Therefore we ought first to hear, then to understand, and after understanding to bring forth the fruits of teaching, either an hundred-fold, or sixty, or thirty. VER. ]8— 23. ST. MATTHEW. 493 Aug. Some think that this is to be understood as though Aug. de the saints according to the degree of their merits delivered ^\J^e1' some thirty, some sixty, some an hundred persons ; and this they usually suppose will happen on the day of judgment, not after the judgment. But when this opinion was ob- served to encourage men in promising themselves impunity, because that by this means all might attain to deliverance, it was answered, that men ought the rather to live well, that each might be found among those who were to intercede for the liberation of others, lest these should be found to be so few that they should soon have exhausted the number allotted to them, and thus there would remain many un- rescued from torment, among whom might be found all such as in most vain rashness had promised themselves to reap the fruits of others. Remig. The thirty-fold then is borne of him who teaches faith in the Holy Trinity ; the sixty-fold of him who enforces the perfection of good works j (for in the number six this world was completed with all its equipments;) Gen. 2, l. while he bears the hundred-fold who promises eternal life. For the number one hundred passes from the left hand to the right ; and by the left hand the present life is denoted, by the right hand the life to come. Otherwise, the seed of the word of God brings forth fruit thirty-fold when it begets good thoughts, sixty-fold when good speech, and an hun- dred-fold when it brings to the fruit of good works. Aug. Aug. Otherwise ; There is fruit an hundred-fold of the martyrs E"# ^ ^ because of their satiety of life or contempt of death ; a sixty-fold fruit of virgins, because they rest not warring against the use of the flesh ; for retirement is allowed to those of sixty years' age after service in war or in public business ; and there is a thirty-fold fruit of the wedded, because theirs is the age of warfare, and their struggle is the more arduous that they should not be vanquished by their lusts. Or otherwise ; We must struggle with our love of temporal goods that reason may be master ; it should either be so overcome and subject to us, that when it begins to rise it may be easily repressed, or so extinguished that it never arises in us at all. Whence it comes to pass, that death itself is despised for truth's sake, by some with brave endurance, by others with content, and by others with 494 GOSPEL ACCORDING TO CHAP. XIII. gladness — which three degrees are the three degrees of fruits of the earth — thirty-fold, sixty-fold, and an hundred-fold. And in one of these degrees must one be found at the time of his death, if any desires to depart well out of this life, vid. Cyp. Jerome. Or, The hundred-fold fruit is to be ascribed to Tr. iv.12. virgins, the sixty-fold to widows and continent persons, the Hieron. thirty-fold to chaste wedlock. Id. For the ioininj? together of the hands, as it were in the soft embrace of a kiss, re- presents husband and wife. The sixty-fold refers to widows, who as being set in narrow circumstances and affliction are denoted by the depression of the finger ; for by how much greater is the difficulty of abstaining from the allurements of pleasure once known, so much greater is the reward. The hundredth number passes from the left to the right, and by its turning round with the same fingers, not on the same hand, it expresses the crown of virginity a. 24. Another parable put He forth unto them, say- ing, The kingdom of heaven is likened unto a man which sowed good seed in his field : 25. But while men slept, his enemy came and sowed tares among.the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field ; from whence then hath it tares ? 28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up ? 29. But he said, Nay ; lest while ye gather up the tares, ye root up also the wheat with them. 30. Let both grow together until the harvest : and in the time of harvest I will say to the reapers, a This alludes to the method of no- tatione,' vol. i. 131. The expression tation by the fingers described by Bede, ' atque suos jam dextra computat an- (with reference to this passage of S. nos,' Juv., will occur immediately tc Jerome,) in his treatise ' De Indigi- the classical reader. VER. 24 — 30. ST. MATTHEW. 495 Gather ye together first the tares, and bind them in bundles to burn them ; but gather the wheat into my barn. Chrys. In the foregoing parable the Lord spoke to such Chrys. as do not receive the word of God ; here of those who xIvi# ' receive a corrupting seed. This is the contrivance of the Devil, ever to mix error with truth. Jerome. He set forth also this other parable, as it were a rich householder refresh- ing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not 'a second parable/ but another; for had He said 'a second/ we could not have looked for a third ; but another prepares us for many more. Eemig. Here He calls the Son of God Himself the kingdom of heaven ; for He saith, The kingdom of heaven is like unto a man that sowed good seed in his field. Chrys. He then points out the manner of the Devil's snares, saying, While men slept, his enemy came and sowed tares in the midst of the wheat and departed. He here shews that error arose after truth, as indeed the course of events testifies ; for the false prophets came after the Prophets, the false apostles after the Apostles, and Antichrist after Christ. For unless the Devil sees somewhat to imitate, and some to lay in wait against, he does not attempt any thing. Therefore because he saw that this man bears fruit an hundred, this sixty, and this thirty-fold, and that he was not able to carry off or to choke that which had taken root, he turns to other insidious prac- tices, mixing up his own seed, which is a counterfeit of the true, and thereby imposes upon such as are prone to be de- ceived. So the parable speaks, not of another seed, but of tares which bear a great likeness to wheat corn. Further, the malignity of the Devil is shewn in this, that he sowed when all else was completed, that he might do the greater hurt to the husbandman. Aug. He says, While men slept, Aug. for while the heads of the Church were abiding in supine- in^tt. ness, and after the Apostles had received the sleep of death, q- 11. then came the Devil and sowed upon the rest those whom the Lord in His interpretation calls evil children. But do well to enquire whether by such are meant hpret^es, or 0 ( 496 GOSPEL ACCORDING TO CHAP. XIII. Catholics who lead evil lives. That He says, that they were sown among the wheat, seems to point out that they were all of one communion. But forasmuch as He inter- prets the field to mean not the Church, but the world, we may well understand it of the heretics, who in this world are mingled with the good ; for they who live amiss in the same faith may better be taken of the chaff than of the tares, for the chaff has a stem and a root in common with the grain. While schismatics again may more fitly be likened to ears that have rotted, or to straws that are broken, crushed down, and cast forth of the field. Indeed it is not necessary that every heretic or schismatic should be corporally severed from the Church; for the Church bears many who do not so publicly defend their false opinions as to attract the attention of the multitude, which when they do, then are they expelled. When then the Devil had sown upon the true Church divers evil errors and false opinions; that is to say, where Christ's name had gone before, there he scattered errors, himself was the rather hidden and unknown; for He says, And went his way. Though indeed in this parable, as we learn from His own interpretation, the Lord may be understood to have signified under the name of tares all stumbling-blocks and such as work iniquity. Chrys. In what follows He more particularly draws the picture of an heretic, in the words, When the blade grew, and put forth fruit, then appealed the tares also. For heretics at first keep themselves in the shade ; but when they have had long license, and when men have held com- munication with them in discourse, then they pour forth Aug. their venom. Aug. Or otherwise; When a man begins to in Matt. De spiritual, discerning between things, then he begins to 9- 12- see errors; for he judges concerning whatsoever he hears or reads, whether it departs from the rule of truth ; but until he is perfected in the same spiritual things, he might be dis- turbed at so many false heresies having existed under the Christian name, whence it follows, And the servants of the householder coming to him, said unto him, Didst thou not sow good seed in thy field? whence then hath it tares? Are these servants then the same as those whom He afterwards calls reapers ? Because in His exposition of the parable, He VER. 24 30. ST. MATTHEW. 497 expounds the reapers to be the Angels, and none would dare to say that the Angels were ignorant who had sowed tares, we should the rather understand that the faithful are here intended by the servants. And no wonder if they are also signified by the good seed ; for the same thing admits of different likenesses according to its different significations ; as speaking of Himself lie says that He is the door, He is the shepherd. Remig. They came to the Lord not with the body, but with the heart, and desire of the soul ; and from Him they gather that this was done by the craft of the Devil, whence it follows, And he saith unto them, An enemy hath done this. Jerome. The Devil is called a man that is an enemy because he has ceased to be God ; and in the ninth Psalm it is written of him, Up, Lord, and let not man have the ver. 19. upper hand. Wherefore let not him sleep that is set over the Church, lest through his carelessness the enemy should sow therein tares, that is, the dogmas of the heretics. Chrys. He is called the enemy on account of the losses he inflicts on men ; for the assaults of the Devil are made upon us, though their origin is not in his enmity towards us, but in his enmity towards God. Aug. And when the servants of God Aug. ubi knew that it was the Devil who had contrived this fraud, sup* whereby when he found that he had no power in open war- fare against a Master of such great name, he had introduced his fallacies under cover of that name itself, the desire might readily arise in them to remove such men from out of human affairs if opportunity should be given them ; but they first appeal to God's justice whether they should so do ; The servants said, Wilt thou that we go and gather them out? Chrys. Wherein observe the thoughtfulness and affec- tion of the servants ; they hasten to root up the tares, thus shewing their anxiety about the good seed; for this is all to which they look, not that any should be punished, but that that which is sown should not perish. The Lord's an- swer follows, And he saith unto them, Nay. Jerome. For room for repentance is left, and we are warned that we should not hastily cut off a brother, since one who is to-day corrupted with an erroneous dogma, may grow wiser to- morrow, and begin to defend the truth ; wherefore it is added, Lest in gathering together the tares ye root out the vol. i. 2 k 493 GOSPEL ACCORDING TO CHAP. XIII. Aus- wheat also. Aug. Wherein He renders them more patient in Matt, find tranquil. For this He says, because good men while q# 12# yet weak, have need in some things of being mixed up with bad, either that they may be proved by their means, or that by comparison with them they may be greatly stimulated and drawn to a better course. Or perhaps the wheat is de- clared to be rooted up if the tares should be gathered out of it, on account of many who though at first tares would after become wheat; yet they would never attain to this commendable change were they not patiently endured while they were evil. Thus were they rooted up, that wheat which they would become in time if spared, would be rooted up in them. It is then therefore He forbids that such should be taken away out of this life, lest in the endeavour to destroy the wicked, those of them should be destroyed among the rest who would turn out good ; and lest also that benefit should be lost to the good which would accrue to them even against their will from mixing with the wicked. But this may be done seasonably when, in the end of all, there remains no more time for a change of life, or of ad- vancing to the truth by taking opportunity and comparison of others' faults ; therefore He adds, Let both grow together until the harvest, that is, until the judgment. Jerome. But l Cor. 5, this seems to contradict that command, Put away the evil from among you. For if the rooting up be forbidden, and we are to abide in patience till the harvest-time, how are we to cast forth any from among us? But between wheat and tares (which in Latin we call ' lolium') so long as it is only in blade, before the stalk has put forth an ear, there is very great resemblance, and none or little difference to distin- guish them by. The Lord then warns us not to pass a hasty sentence on an ambiguous word, but to reserve it for His judgment, that when the day of judgment shall come, He may cast forth from the assembly of the saints no longer on Aug. suspicion but on manifest guilt. Aug. For when any one of Parm^ui tQe number of Christians included in the Church is found in 2. such sin as to incur an anathema, this is done, where danger of schism is not apprehended, with tenderness, not for his rooting out, but for his correction. But if he be not con- scious of his sin, nor correct it by penitence, he will of his VER. 24 — 30. ST. MATTHEW. 499 own choice go forth of the Church and be separated from her communion ; whence when the Lord commanded, Suffer both to grow together till the harvest, He added the reason, saving, Lest when ye would gather out the tares ye root up the wheat also. This sufficiently shews, that when that fear lias ceased, and when the safety of the crop is certain, that is, when the crime is known to all, and is acknowledged as so execrable as to have no defenders, or not such as might cause any fear of a schism, then severity of discipline does not sleep, and its correction of error is so much the more efficacious as the observance of love had been more careful. , . But when the same infection has spread to a large number at once, nothing remains but sorrow and groans. Therefore let a man gently reprove whatever is in his power; what is not so let him bear with patience, and mourn over with affection, until He from above shall correct and heal, and let him defer till harvest-time to root out the tares and win- now the chaff. But the multitude of the unrighteous is to be struck at with a general reproof, whenever there is op- portunity of saying aught among the people; and above all when any scourge of the Lord from above gives opportunity, when they feel that they are scourged for their deserts ; for then the calamity of the hearers opens their ears submis- sively to the words of their reprover, seeing the heart in affliction is ever more prone to the groans of confession than to the murmurs of resistance. And even when no tri- bulation lays upon them, should occasion serve, a word of reproof is usefully spent upon the multitude; for when sepa- rated it is wont to be fierce, when in a body it is wont to mourn. Chrys. This the Lord spake to forbid any putting to death. For we ought not to kill an heretic, seeing that so a never-ending war would be introduced into the world ; and therefore He says, Lest ye root out with them the wheat also; that is, if you draw the sword and put the heretic to death, it must needs be that many of the saints will fall with them. Hereby He does not indeed forbid all re- straint upon heretics, that their freedom of speech should be cut off, that their synods and their confessions should be broken up — but only forbids that they should be put to death. Aug. This indeed was at first my own opinion, Aug. Ep. 2 k 2 93> 17« 500 GOSPEL ACCORDING TO CHAP. XIII. that no man was to be driven by force into the unity of Christ ; but he was to be led by discourse, contended with in controversy, and overcome by argument, that we might not have men feigning themselves to be Catholics whom we knew to be declared heretics. But this opinion of mine was overcome not by the authority of those who contra- dicted me, but by the examples of those that shewed it in fact; for the tenor of those laws in euacting which Princes serve the Lord in fear, has had 'such good effect, that already some say, This we desired long ago ; but now thanks be to God who has made the occasion for us, and has cut off our pleas of delay. Others say, This we have long known to be the truth ; but we were held by a kind of old habit, thanks be to God who has broken our chains. Others again; We knew not that this was true, and had no desire to learn it, but fear has driven us to give our atten- tion to it, thanks be to the Lord who has banished our care- lessness by the spur of terror. Others, We were deterred from entering in by false rumours, which we should not have known to be false had we not entered in, and we should not have entered in had we not been compelled ; thanks be to God who has broken up our preaching by the scourge of persecution, and has taught us by experience how empty and false things lying fame had reported concerning His Church. Others say, We thought indeed that it was of no importance in what place we held the faith of Christ; but thanks be to the Lord who has gathered us together out of our division, and has shewn us that it is consonant to the unity of God that He should be worshipped in unity. Let then the Kings of the earth shew themselves the servants of Aug. Ep. Christ by publishing laws in Christ's behalf. Id. But who 185 32 et 22. ' ^ is there of you who has any wish that a heretic should perish, nay, that he should so much as lose aught ? Yet could the house of David have had peace in no other way, but by the death of Absalom in that war which, he waged against his father; notwithstanding his father gave strict commands to his servants that they should save him alive and unhurt, that on his repentance there might be room for fatherly affection to pardon; what then remained for him but to mourn over him when lost, and to console his domestic VER. 24 — 30. ST. MATTHEW. 501 affliction by the peace winch it had brought to his kingdom. Thus our Catholic mother the Church, when by the loss of a few she gains many, soothes the sorrow of her motherly heart, healing it by the deliverance of so much people. Where then is that which those are accustomed to cry out, That it is free to all to believe ? Whom hath Christ done violence to? AYhom hath He compelled? Let them take the Apostle Paul ; let them acknowledge in him Christ first compelling and afterwards teaching; first smiting and after- wards comforting. And it is wonderful to see him who entered into the Gospel by the force of a bodily infliction 1 Cor. 15, labouring therein more than all those who are called by °' word only. Why then should not the Church constrain her lost sons to return to her, when her lost sons constrained others to perish? Remig. It follows, And hi the time of harvest I ivill say to the reapers, Gather together first the tares, and bind them in bundles to burn them. The harvest is the season of reaping which here designates the day of judgment, in which the good are to be separated from the bad. Chhys. But why does He say, Gather first the tares? That the good should have no fears lest the wheat should be rooted up with them. Jerome. In that He says that the bundles of tares are to be cast into the fire, and the wheat gathered into barns, it is clear that heretics also and hypocrites are to be consumed in the fires of hell, while the saints who are here represented by the wheat are received into the barns, that is into heavenly mansions. Aug. It may be asked why He commands more Aug. than one bundle or heap of tares to be formed ? Perhaps ?u«st" because of the variety of heretics differing not only from q. 12. the wheat, but also among themselves, each several heresy, separated from communion with all the others, is desig- nated as a bundle; and perhaps they may even then begin to be bound together for burning, when they first sever themselves from the Catholic communion, and begin to have their independent church; so that it is the burning and not the binding into bundles that will take place at the end of the world. But were this so, there would not be so many who would become wise again, and return from error into the Catholic Church. Wherefore we must understand the 502 GOSPEL ACCORDING TO CHAP. XIII. binding into bundles to be what shall come to pass in the end, that punishment should fall on them not promiscuously, but in due proportion to the obstinacy and wilfulness of each separate error. Raban. And it should be noted that, when He says, Sowed good seed, He intends that good-will which is in the elect ; when He adds, An enemy came, Fie intimates that watch should be kept against him ; when as the tares grow up, He suffers it patiently, saying, An enemy hath done this, He recommends to us patience; when He says, Lest haply in gathering the tares, fyc. He sets us an example of discretion; when He says, Suffer both to grow together till the harvest, He teaches us long-suffering; and, lastly, He inculcates justice, when He says, Bind them into bundles to burn. 31. Another parable put He forth unto them, say- ing, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32. Which indeed is the least of all seeds : but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. Chets. Seeing the Lord had said above that three parts of the seed perish, and one only is preserved, and of that one part there is much loss by reason of the tares that are sown upon it; that none might say, Who then and how many shall they be that believe; He removes this cause of fear by the parable of the mustard seed : therefore it is said, Another parable put He forth unto them, saying, The kingdom of heaven is like unto a grain of mustard seed. Jerome. The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life, concerning Matt. 21, which it is said to the Jews, The kingdom of God shall be taken from you. It is the kingdom of heaven thus undcr- Aug. stood which is likened to a grain of mustard seed. Aug. E^Til!" A tonU11 °f mustard seed may allude to the warmth of faith, VER. 31, 32. ST. MATTHEW. 503 or to its property as antidote to poison. It follows; Which a man took and solved in his field. Jerome. The man who sows is by most understood to be the Saviour, who sows the seed in the minds of believers ; by others the man himself, who sows in his field, that is, in his own heart. Who indeed is he that soweth, but our own mind and under- standing, which receiving the grain of preaching, and nurtur- ing it by the dew of faith, makes it to spring up in the field of our own breast ? Which is the least of all seeds. The Gospel preaching is the least of all the systems of the schools ; at first view it has not even the appearance of truth, announcing a man as God, God put to death, and pro- claiming the ofFence of the cross. Compare this teaching with the dogmas of the Philosophers, with their books, the splendour of their eloquence, the polish of their style, and you will see how the seed of the Gospel is the least of all seeds. Chrys. Or; The seed of the Gospel is the least of seeds, because the disciples were weaker than the whole of mankind; yet forasmuch as there was great might in them, their preaching spread throughout the whole world, and therefore it follows, But when it is grown it is the greatest among herbs, that is among dogmas. Aug. Dogmas are the Aug. decisions of sects1, the points, that is, that they have deter- J1 * sup* mined. Jerome. For the dogmas of Philosophers when sectarian, they have grown up, shew nothing of life or strength, but watery and insipid they grow into grasses and other greens, which quickly dry up and wither away. But the Gospel preaching, though it seem small in its beginning, when sown in the mind of the hearer, or upon the world, comes up not a garden herb, but a tree, so that the birds of the air (which we must suppose to be either the souls of believers or the Powers of God set free from slavery) come and abide in its branches. The branches of the Gospel tree which have grown of the grain of mustard seed, I suppose to signify the various dogmas in which each of the birds (as explained above) takes his rest. Let us then take the wings of the Ps. 55, 6. dove, that flying aloft we may dwell in the branches of this tree, and may make ourselves nests of doctrines, and soaring above earthly things may hasten towards heavenly. Hilary. Or; The Lord compares Himself to a grain of mustard seed, Mo xix. 1. ubi sup. 50 A GOSPEL ACCORDING TO CHAP. XIII. sharp to the taste, and the least of all seeds, whose strength Greg. is extracted by bruising. Greg. Christ Himself is the grain of mustard seed, who, planted in the garden of the sepulchre, grew up a great tree ; He was a grain of seed when He died, and a tree when He rose again; a grain of seed in the humiliation of the flesh, a tree in the power of His majesty. Hilary. This grain then when sown in the field, that is, when seized by the people and delivered to death, and as it were buried in the ground by a sowing of the body, grew up beyond the size of all herbs, and exceeded all the glory of the Prophets. For the preaching of the Prophets was al- lowed as it were herbs to a sick man; but now the birds of the air lodge in the branches of the tree. By which we understand the Apostles, who put forth of Christ's might, and overshadowing the world with their boughs, are a tree to which the Gentiles flee in hope of life, and having been long tossed by the winds, that is by the spirits of the Devil, Greg. may have rest in its branches. Greg. The birds lodge in its brandies, when holy souls that raise themselves aloft from thoughts of earth on the wings of the virtues, breathe again fiom the troubles of this life in their words and comfortings. 33. Another parable spake He unto them ; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. Chrys. The same thing the Lord sets forth in this para- ble of the leaven ; as much as to say to His disciples, As leaven changes into its own kind much wheat-flour, so shall ye change the whole world. Note here the wisdom of the Saviour; He first brings instances from nature, proving that as the one is possible so is the other. And He says not simply ' put/ but hid ; as much as to say, So ye, when ye shall be cast down by your enemies, then ye shall overcome them. And so leaven is kneaded in, without being destroyed, but gradually changes all things into its own nature ; so shall it come to pass with your preaching. Fear ye not then because I said that many tribulations shall come upon you, for so shall ye shine forth, and shall over- VER. 33. ST. MATTHEW. 505 come them all. He says, three measures, to signify a great abundance; that definite number standing for an indefinite quantity. Jerome. The ' satum' is a kind of measure in use in Palestine containing one modius and a half. Aug. Aug. Or, The leaven signifies love, because it causes activity and Ev.*i!l2 fermentation ; by the woman He means wisdom. By the three measures He intends either those three things in man, with the whole heart, with the whole soul, with the whole mind; or the three degrees of fruitfulness, the hundred-fold, the sixty-fold, the thirty-fold ; or those three kinds of men, Noe, Daniel, and Job. Raban. He says, Until the whole was leavened, because that love implanted in our mind ought to grow until it changes the whole soul into its own perfection; which is begun here, but is completed hereafter. Jerome. Or otherwise; The woman who takes the leaven and hides it, seems to me to be the Apostolic preaching, or the Church gathered out of divers nations. She takes the leaven, that is, the understanding of the Scriptures, and hides it in three measures of meal, that the three, spirit, soul, and body, may be brought into one, and may not differ among themselves. Or otherwise; We read in Plato r. p. that there are three parts in the soul, reason, anger, and *v* * desire; so we also if we have received the evangelic leaven nhu, hn- of Holy Scripture, may possess in our reason prudence, in ^^Ov- our anger hatred against vice, in our desire love of the M°ei5"- virtues, and this will all come to pass by the Evangelic teaching which our mother Church has held out to us. I will further mention an interpretation of some ; that the woman is the Church, who has mingled the faith of man in three measures of meal, namely, belief in the Father, the Son, and the Holy Spirit ; which when it has fermented into one lump, brings us not to a threefold God, but to the know- ledge of one Divinity. This is a pious interpretation, but parables and doubtful solutions of dark things, can never bestow authority on dogmas. Hilary. Or otherwise; The Lord compares Himself to leaven ; for leaven is produced from meal, and communicates the power that it has received to a heap of its own kind. The woman, that is the Syna- gogue, taking this leaven hides it, that is by the sentence of death; but it working in the three measures of meal, 506 GOSPEL ACCORDING TO CHAP. XIII. that is equally in the Law, the Prophets, and the Gospels, makes all one; so that what the Law ordains, that the Prophets announce, that is fulfilled in the developements of the Gospels. But many, as I remember, have thought that the three measures refer to the calling of the three nations, out of Shem, Ham, and Japhet. But I hardly think that the reason of the thing will allow this inter- pretation; for though these three nations have indeed been called, yet in them Christ is shewn and not hidden, and in so great a multitude of unbelievers the whole cannot be said to be leavened. 34. All these things spake Jesus unto the multi- tude in parables ; and without a parable spake He not unto them. 35. That it might be fulfilled which was spoken by the Prophet, saying, I will open My mouth in parables ; I will utter things which have been kept secret from the foundation of the world. Cbrys. Chrys. After the foregoing parables, that none might xlvii think that Christ was bringing forward any thing new, the Evangelist quotes the Prophet, foretelling even this His Mark 4, manner of preaching : Mark's words are, And with many such parables spake He the word unto them, as they were able to hear it. So marvel not that, in speaking of the kingdom, He uses the similitudes of a seed, and of leaven ; for He was discoursing to common men, and who needed to be led forward by such aids. Remig. The Greek word * Parable/ is rendered in Latin * Similitude,' by which truth is explained; and an image or representation of the reality is set forth. Jerome. Yet He spoke not in parables to the disciples, but to the multitude ; and even to this day the multitude hears in parables; and therefore it is said, And without a parable spake He not unto them. Chrys. For though He had spoken many things not in parables, when not speaking before the multitudes, yet at this time spake Aug. He nothing without a parable. Aug. Or, this is said, not in Matt. that IIe uttered nothing in plain words; but that He q. 15. VElt. 34, 35. ST. MATTHEW. 507 concluded no one discourse without introducing a parable in the course of it, though the chief part of the discourse might consist of matter not figurative. And we may indeed find, discourses of His parabolical throughout, but none direct throughout. And by a complete discourse, I mean, the whole of what He says on any topic that may be brought before Him by circumstances, before He leaves it, and passes to a new subject. For sometimes one Evan- gelist connects what another gives as spoken at different times ; the writer having in such a case followed not the order of events, but the order of connexion in his own memory. The reason why He spake in parables the Evan- gelist subjoins, saying, That it might be fulfilled that was spoken by the Prophet, saying, / will open My mouth in Ps. 78, 2. ■parables ; I will utter tilings kept secret from the founda- tion of the world. Jerome. This passage is taken from the seventy-seventh Psalm. I have seen copies which read, ' by Esaias the Prophet,' instead of what we have adopted, and what the common text has, by the Prophet. Remig. From which reading Porphyry took an objection to the believers ; Such was your Evangelist's ignorance, that he imputed to Isaiah what is indeed found in the Psalms. Jerome. But because the text was not found in Isaiah, his name was, I suppose, therefore erased by such as had observed that. Put it seems to me that it was first written thus, 'As was written by Asaph the Prophet, saying ;' for the seventy-seventh Psalm out of which this text is taken is ascribed to Asaph the Prophet ; and that the copyist not understanding Asaph, and imputing it to error in the tran- scription, substituted the better known name Isaiah. For it should be known that not David only, but those others also whose names are set before the Psalms and hymns, and songs of God, are to be considered prophets, namely Asaph, Idithum, and Heman the Esraite, and the rest who are named in Scripture. And so that which is spoken in the Lord's person, I will open My mouth in parables, if con- sidered attentively, will be found to be a description of the departure of Israel out of Egypt, and a relation of all the wonders contained in the history of Exodus. By which we learn, that all that is there written may be taken in 508 GOSPEL ACCORDING TO CHAP. XIII. a figurative way, and contains hidden sacraments ; for this is what the Saviour is there made to preface by the words, Gloss, ap. / wiU 0pen J\[y mouth in parables. Gloss. As though Pie had said, I who spoke before by the Prophets, now in My own person will open My mouth in parables, and will bring forth out of My secret store mysteries which have been hidden ever since the foundation of the world. 36. Then Jesus sent the multitude away, and went into the house : and His disciples came unto Him, saying, Declare unto us the parable of the tares of the field. 37. He answered and said unto them, He that soweth the good seed is the Son of man ; 38. The field is the world : the good seed are the children of the kingdom ; but the tares are the chil- dren of the wicked one ; 39. The enemy that sowed them is the devil ; the harvest is the end of the world ; and the reapers are the angels. 40. As therefore the tares are gathered and burned in the fire ; so shall it be in the end of this wTorld. 41. The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity ; 42. And shall cast them into a furnace of fire : there shall be wailing and gnashing of teeth. 43. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. Chuys. The Lord had spoken to the multitude in parables, that He might induce them to ask Him of their meaning; yet, though He had spoken so many things in parables, no man had yet asked Him aught, and therefore He sends them away; Then Jesus sent the multitude away, and went into the house. None of the Scribes followed Him here, VER. 36 43. ST. MATTHEW. 509 from which it is clear that they followed Him for no other purpose than that they might catch Him in His discourse. Jerome. The Lord sends away the multitude, and enters the house that His disciples might come to Him and ask Him privately of those things which the people neither deserved to hear, nor were able. Raban. Figuratively ; Having sent away the multitude of unquiet Jews, He enters the Church of the Gentiles, and there expounds to believers heavenly sacraments, whence it follows, And His disciples came to Him, saying, Explain to us the parable of the tares of the field. Chrys. Before, though desirous to learn, they had feared to ask ; but now they ask freely and confidently because they had heard, To you it is given to know the mystery of the kingdom of heaven ; and there- fore they ask when alone, not envying the multitude to whom it was not so given. They pass over the parables of the leaven and the mustard-seed as plain ; and ask con- cerning the parable of the tares, which has some agreement with the foregoing parable concerning the seed, and shews somewhat more than that. And accordingly the Lord ex- pounds it to them, as it follows, He answered and said unto them, He that sows the good seed is the Son of man. Remig. The Lord styles Himself the Son of Man, that in that title He might set an example of humility; or perhaps because it was to come to pass that certain heretics would deny Him to be really man; or that through belief in His Humanity we might ascend to knowledge of His Divinity. Chrys. The field is the world. Seeing it is He that sows His own field, it is plain that this present world is His. It follows, The good seed are the children of the kingdom. Remig. That is, the saints, and elect men, who are counted as sons. Aug. The tares the Lord expounds to mean notAug.cont as Manichaeus interprets, certain spurious parts inserted j*j»8tw among the true Scriptures, but all the children of the Evil one, that is, the imitators of the fraud of the Devil. As it follows, The tares are the children of the evil one, by whom He would have us understand all the wicked and impious. Id. For all weeds among corn are called tares. It fol- Aug. lows, The enemy who sowed this is the Devil. Chrys. For Kv.T 10. this is part of the wiles of the Devil, to be ever mixing 510 GOSPEL ACCORDING TO CHAP. XIII. up truth with error. The harvest is the end of the world. John 4,35. In another place He says, speaking of the Samaritans, Lift up your eyes, and consider the fields that they are already Luke 10,2. white for the harvest; and again, The harvest truly is great, hut the labourers are few, in which words He speaks of the harvest as being already present. How then does He here speak of it as something yet to come ? Because He has used the figure of the harvest in two significations; as He says there that it is one that soweth, and another that reapeth ; but here it is the same who both sows and reaps; indeed there He brings forward the Prophets, not to dis- tinguish them from Himself, but from the Apostles, for Christ Himself by His Prophets sowed among the Jews and Samaritans. The figure of harvest is thus applied to two different things. Speaking of first conviction and turning to the faith, He calls that the harvest, as that in which the whole is accomplished; but when He en- quires into the fruits ensuing upon the hearing the word of God, then He calls the end of the world the harvest, as here. Remig. By the harvest is denoted the day of judg- ment, in which the good are to be separated from the evil ; which will be done by the ministry of Angels, as it is said below, that the Son of Man shall come to judgment with His Angels. As then the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth Sis Angels, and they shall gather out of His kingdom all offences, and them which do iniquity. Aug. de Aug. Out of that kingdom in which are no offences ? The xx '()# ' kingdom then is His kingdom which is here, namely, the Aug. Church. Id. That the tares are first separated, signifies Kvfi! 10 *nat kv tribulation the wicked shall be separated from the righteous ; and this is understood to be performed by good Angels, because the good can discharge duties of punish- ment with a good spirit, as a judge, or as the Law, but the wicked cannot fulfil offices of mercy. Cheats. Or we may understand it of the kingdom of the heavenly Church ; and then there will be held out here a two-fold punishment; first that they fall from glory as that is said, And they shall gather out of His kingdom all offences, to the end, that no offences should be seen in His kingdom ; and then that they VER. 44. ST. MATTHEW. 511 are burned. And they shall cast them into a furnace of fire. Jerome. The offences are to be referred to the tares. Gloss. Gloss, non The offences, and, them that do iniquity, are to be distin- guished as heretics and schismatics ; the offences referring to heretics; while by them that do iniquity are to be under- stood schismatics. Otherwise; By offences may be under- stood those that give their neighbour an occasion of falling, by those that do iniquity all other sinners. Raban. Observe, He says, Those that do iniquity, not, those who have done; because not they who have turned to penitence, but they only that abide in their sins are to be delivered to eternal torments. Chrys. Behold the unspeakable love of God to- wards men ! He is ready to shew mercy, slow to punish ; when He sows, lie sows Himself; when He punishes, He punishes by others, sending His angels to that. It follows, There shall be iveeping and gnashing of teeth. Remig. In these words is shewn the reality of the resurrection of the body; and further, the twofold pains of hell, extreme heat, and extreme cold. And as the offences are referred to the tares, so the righteous are reckoned among the chil- dren of the kingdom ; concerning whom it follows, Then the righteous shall shine as the sun in the kingdom of their Father. For in the present world the light of the saints shines before men, but after the consummation of all things, the righteous themselves shall shine as the sun in the king- dom of their Father. Chrys. Not that they shall not shine with higher brightness, but because we know no degree of brightness that surpasses that of the sun, therefore He uses an example adapted to our understanding. Remig. That He says, Then shall they shine, implies that they now shine for an example to others, but they shall then shine as the sun to the praise of God. He that hath ears to ear, let him hear. Raban. That is, Let him understand who has under- standing, because all these things are to be understood mys- tically, and not literally. 44. Again, the kingdom of heaven is like unto treasure hid in a field ; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 512 GOSPEL ACCORDING TO CHAP. XIII. Ciirys. The foregoing parables of the leaven, and the grain of mustard-seed, are referred to the power of the Gospel preaching, which has subdued the whole world ; in order to shew its value and splendour, He now puts forth parables concerning a pearl and a treasure, saying, The kingdom of heaven is like unto treasure hid in the field. For the Gospel preaching is hidden in this world; and if you do not sell your all you will not purchase it ; and this you ought to do with joy ; wherefore it follows, ivhich when a man hath found he hideth it. Hilary. This treasure is indeed found without cost; for the Gospel preaching is open to all, but to use and possess the treasure with its field we may not without price, for heavenly riches are not ob- tained without the loss of this world. Jerome. That he hides it, does not proceed of envy towards others, but as one that treasures up what he would not lose, he hides in his heart that which he prizes above his former possessions. Greg. Gregory. Otherwise; The treasure hidden in the field is E^xM the desire of heaven; the field in which the treasure is hidden is the discipline of heavenly learning; this, when a man finds, he hides, in order that he may preserve it ; for zeal and affections heavenward it is not enough that we protect from evil spirits, if we do not protect from human praises. For in this present life we are in the way which leads to our country, and evil spirits as robbers beset us in our journey. Those therefore who carry their trea- sure openly, they seek to plunder in the way. When I say this, I do not mean that our neighbours should not see our works, but that in what we do, we should not seek praise from without. The kingdom of heaven is therefore com- pared to things of earth, that the mind may rise from things familiar to things unknown, and may learn to love the un- known by that which it knows is loved when known. It follows, And for joy thereof he goeth and selleth all that he hath, and buyeth that field. He it is that selleth all he hath and buyeth the field, who, renouncing fleshly delights, tramples upon all his worldly desires in his anxiety for the Col. 2, 3. heavenly discipline. Jerome. Or, That treasure in which are hid all the treasures of wisdom and knowledge, is either God the Word, who seems hid in Christ's flesh, or the Holy VEB. 45, 40. ST. MATTHEW, 513 Scriptures, in which are laid up the knowledge of the Saviour. Aug. Or, He speaks of the two testaments in Aug. the Church, which, when any hath attained to a partial E"®* {Sm understanding of, he perceives how great things lie hid there, and goetk and selleth all that he hath, and bayeth that ; that is, by despising temporal things he purchases to himself peace, that he may be rich in the knowledge of God. 45. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls : 46. Who when he had found one pearl of great price, went and sold all that he had, and bought it. Chrys. The Gospel preaching not only offers manifold gain as a treasure, but is precious as a pearl ; wherefore after the parable concerning the treasure, He gives that concerning the pearl. And in preaching, two things are required, namely, to be detached from the business of this life, and to be watchful, which are denoted by this merchant- man. Truth moreover is one, and not manifold, and for this reason it is one pearl that is said to be found. And as one who is possessed of a pearl, himself indeed knows of his wealth, but is not known to others, ofttimes concealing it in his hand because of its small bulk, so it is in the preaching of the Gospel; they who possess it know that they are rich, the unbelievers, not knowing of this treasure, know not of our wealth. Jerome. By the goodly pearls may be under- stood the Law and the Prophets. Hear then Marcion and Manichseus ; the good pearls are the Law and the Prophets. One pearl, the most precious of all, is the knowledge of the Saviour and the sacrament of His passion and resurrection, which when the merchantman has found, like Paul the Apostle, he straightway despises all the mysteries of the Law and the Prophets, and the old observances in which he had lived blameless, counting them as dung that he may win Christ. Not that the finding of a new pearl is Phil. 3, 8. the condemnation of the old pearls, but that in comparison of that, all other pearls are worthless. Gregory. Or by Horn." in vol. i. 2 l " Ev* *"■ 2- 514 GOSPEL ACCORDING TO CHAP. XIII the pearl of price is to be understood the sweetness of the heavenly kingdom, which, he that hath found it, selleth all and buyeth. For he that, as far as is permitted, has had perfect knowledge of the sweetness of the heavenly life, readily leaves all things that he has loved on earth ; all that once pleased him among earthly possessions now ap- pears to have lost its beauty, for the splendour of that pre- Aug. cious pearl is alone seen in his mind. Aug. Or, A man in Matt, seeking goodly pearls has found one pearl of great price ; <l- 13- that is, he who is seeking good men with whom he may live profitably, finds one alone, Christ Jesus, without sin; or, seeking precepts of life, by aid of which he may dwell righteously among men, finds love of his neighbour, in which Rom. one rule, the Apostle says, are comprehended all things ; or, seeking good thoughts, he finds that Word in which John 1, 1. all things are contained, In the beginning was the Word, which is lustrous with the light of truth, stedfast with the strength of eternity, and throughout like to itself with the beauty of divinity, and when we have penetrated the shell of the flesh, will be confessed as God. But whichever of these three it may be, or if there be any thing else that can occur to us, that can be signified under the figure of the one precious pearl, its preciousness is the possession of our- selves, who are not free to possess it unless we despise all things that can be possessed in this world. For having sold our possessions, we receive no other return greater than ourselves, (for while we were involved in such things we were not our own,) that we may again give ourselves for that pearl, not because we are of equal value to that, but because we cannot give anything more. 47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind : 48. Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the had away. 49. So shall it be at the end of the world : the VER. 47 — 50. ST. MATTHEW. 515 angels shall come forth, and sever the wicked from the just, 50. And shall cast them into the furnace of fire : there shall be wailing and gnashing of teeth. Chrys. In the foregoing parables He has commended the Gospel preaching; now, that we may not trust in preaching only, nor think that faith alone is sufficient for our salvation, lie adds another fearful parable, saying, Again, the kingdom of heaven is like unto a net cast into the sea. Jerome. In fulfilment of that prophecy of Hieremias, who said, I will send Jer. 16, unto you many fishers, when Peter and Andrew, James and John, heard the words, Follow Me, I will make you fishers of men, they put together a net for themselves formed of the Old and New Testaments, and cast it into the sea of this world, and that remains spread until this day, taking up out of the salt and bitter and whirlpools whatever falls into it, that is good men and bad; and this is that He adds, And gathered of every kind. Gregory. Or otherwise ; The Holy Greg. Church is likened to a net, because it is given into the e"1^1^. hands of fishers, and by it each man is drawn into the heavenly kingdom out of the waves of this present world, that he should not be drowned in the depth of eternal death. This net gathers of every kind of fishes, because the wise and the foolish, the free and the slave, the rich and the poor, the strong and the weak, are called to for- giveness of sin ; it is then fully filled when in the end of all things the sum of the human race is completed; as it follo\fs, Which, when it ivas filled, they drew out, and sit- ting down on the sJiore gathered the good into vessels, but the bad they cast away. For as the sea signifies the world, so the sea shove signifies the end of the world; and as the good are gathered into vessels, but the bad cast away, so each man is received into eternal abodes, while the re- probate having lost the light of the inward kingdom are cast forth into outer darkness. But now the net of faith holds good and bad mingled together in one ; but the shore shall discover what the net of the Church has brought to land. Jerome. For when the net shall be drawn to 2 l2 516 GOSPEL ACCORDING TO CHAP. XIII. the shore, then shall be shewn the true test for separating the fishes. Chrys. Wherein does this parable differ from the parable of the tares ? There, as here, some perish and some are saved ; but there, because of their heresy of evil dogmas; in the first parable of the sower, because of their not attending to what was spoken ; here, because of their evil life, because of which, though drawn by the net, that is, enjoying the knowledge of God, they cannot be saved. And when you hear that the wicked are cast aivay, that you may not suppose that this punishment may be risked, He adds an exposition shewing its severity, say- ing, Thus shall it be in the end of the world; the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire, there shall be wailing and gnashing of teeth. Though He elsewhere declares, that He shall separate them as a shepherd sepa- rates the sheep from the goats; He here declares, that the Angels shall do it, as also in the parable of the tares. Greg, ubi Gregory. To fear becomes us here, rather than to ex- sup# pound ; for the torments of sinners are pronounced in plain terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings. Jerome. For when the end of the world shall be come, then shall be shewn the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered. 51. Jesus saith unto them, Have ye understood all these things? They say unto Him, Yea, Lord. 52. Then said He unto them, Therefore every Scribe which is instructed unto the kingdom of* heaven is like unto a man that is an housholder, which bringeth forth out of his treasure things new and old. Gloss. non Gloss. When the multitude had departed, the Lord spoke occ- to His disciples in parables, by which they were instructed only so far as they understood them ; wherefore He asks VER. 51, 52. ST. MATTHEW. 517 them, Have ye understood all these things? They say unto him, Yea, Lord. Jerome. For this is spoken especially to the Apostles, whom He would have not to hear only as the multitude, but to understand as having to teach others. Chrys. Then He praises them because they had understood; He saith unto them; Therefore every Scribe instructed in the kingdom of heaven is like unto an house- holder who bringeth out of his treasure things new and old. Aug. He said not ' old and new,' as He surely would have Aug. de said had He not preferred to preserve the order of value x^v*4 ei' rather than of time. But the Manichseans while they think they should keep only the new promises of God, remain in the old man of the flesh, and put on newness of error. Id. By this conclusion, whether did Pie desire to shew Aug. whom He intended by the treasure hid in the field — in ^au q* 16 which case we might understand the Holy Scriptures to be here meant, the two Testaments by the things new and old — or did He intend that he should be held learned in the Church who understood that the Old Scriptures were expounded in parables, taking rules from these new Scrip- tures, seeing that in them also the Lord proclaimed many things in parables. If He then, in whom all those old ^Scriptures have their fulfilment and manifestation, yet speaks in parables until His passion shall rend the vail, when there is nothing hid that shall not be revealed, much more those things which were written of Him so long time before we see to have been clothed in parables; which the Jews took literally, being unwilling to be learned in the kingdom of heaven. Gregory. But if by things new and old in this Greg, passage we understand the two Testaments, we deny Abra- u x sup* ham to have been learned, who although he knew indeed some deeds of the Old Testament, yet had not read the words. Neither Moses may we compare to a learned house- holder, for although he composed the Old Testament, yet had he not the words of the New. But what is here said may be understood as meant not of those who had been, but of such as might hereafter be in the Church, who then bring forth things new and old when they speak the preach- ings of both Testaments, in their words and in their lives. Hilary. Speaking to His disciples, He calls them Scribes 518 GOSPEL ACCORDING TO CHAP. XIII. on account of their knowledge, because they understood the things that He brought forward, both new and old, that is from the Law and from the Gospels ; both being of the same householder, and both treasures of the same owner. He compares them to Himself under the figure of a householder, because they had received doctrine of things both new and old ont of His treasury of the Holy Spirit. Jerome. Or the Apostles are called Scribes instrncted, as being the Saviour's notaries who wrote His words and precepts on fleshly tables of the heart with the sacraments of the heavenly kingdom, and abounded in the wealth of a house- holder, bringing forth out of the stores of their doctrine things new and old ; whatsoever they preached in the Gospels, that they proved by the words of the Law and the Prophets. Whence the Bride speaks in the Song of c. 7, 13. Songs ; / have kept for thee my beloved the new with the Greg. old. Gregory. Otherwise; The things old are, that the sup' human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price ; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, fyc. as if He had said, He is a learned preacher in the Church who knows to bring forth things new con- cerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite. 53. And it came to pass, that when Jesus had finished these parables, He departed thence. 54. And when He was come into His own country, He taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works ? 55. Is not this the carpenter's son ? is not His mother called Mary ? and His brethren, James, and Joses, and Simon, and Judas ? VER. 53 — 58. ST. MATTHEW. 519 56. And his sisters, are they not all with us ? Whence then hath this man all these things ? 57. And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58. And He did not many mighty works there, because of their unbelief. Jerome. After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also. Aug. From the foregoing discourse consisting of these para- Aug. de bles, He passes to what follows without any very evident jj0^' connection between them. Besides which, Mark passes from these parables to a different event from what Matthew here gives; and Luke agrees with him, so continuing the thread of the story as to make it much more probable that that which they relate followed here, namely, about the ship in which Jesus slept, and the miracle of the demons cast out ; which Matthew has introduced above. Chrys. By Sis Chrys. own country here, he means Nazareth ; for it was not there xiviiiJ but in Capharnaum that, as is said below, He wrought so many miracles ; but to these He shews His doctrine, causing no less wonder than His miracles. Remig. He taught in their synagogues where great numbers were met, because it was for the salvation of the multitude that He came from heaven upon earth. It follows ; So that they marvelled, and said. Whence hath this man this wisdom, and these many mighty ivorks ? His wisdom is referred to His doctrine, His mighty works to His miracles. Jerome. Wonderful folly of the Nazarenes ! They wonder whence Wisdom itself has wisdom, whence Power has mighty works ! But the source of their error is at hand, because they regard Him as the son of a carpenter; as they say, Is not this the carpenter's son? Chrys. Therefore were they in all things insensate, seeing they lightly esteemed Him on account of him who was regarded as His father, notwithstanding the many instances in old times of sons illustrious sprung from ignoble fathers; as David was the son of a husbandman, Jesse ; Amos the son 520 GOSPEL ACCORDING TO CHAP. XIII. of a shepherd, himself a shepherd. And they ought to have given Him more abundant honour, because, that coming of such parents, He spake after such manner; clearly shewing that it came not of human industry, but of divine grace. Pseudo- Pseudo-Aug. For the Father of Christ is that Divine Work- occg'cf°n man wno ma(^e a^ these works of nature, who set forth Serm.135. Noah's ark, who ordained the tabernacle of Moses, and insti- pp* tuted the Ark of the covenant ; that Workman who polishes the stubborn mind, and cuts down the proud thoughts. Hilary. And this was the carpenter's son who subdues iron by means of fire, who tries the virtue of this world in the judgment, and forms the rude mass to every work of human need; the figure of our bodies, for example, to the divers ministrations of the limbs, and all the actions of life eternal. Jerome. And when they are mistaken in His father, no wonder if they are also mistaken in His brethren. Whence it is added, Is not His mother Mary, and His brethren, James, and Joseph, and Simon, and Judas? And His sisters, are Hieron. in they not all ivith us ? Id. Those who are here called the e vi .14. 2^^ brethren, are the sons of a Mary, His mother's sister ; she is the mother of this James and Joseph, that is to say, Mary the wife of Cleophas, and this is the Mary who is called Aug. the mother of James the Less. Aug. No wonder then that Matt.V.17. any kinsman Dy tne mother's side should be called the Lord's brethren, when even by their kindred to Joseph some are here called His brethren by those who thought Him the son of Joseph. Hilary. Thus the Lord is held in no honour by His own; and though the wisdom of His teaching, and the power of His working raised their admiration, yet do they not believe that He did these things in the name of the Lord, and they cast His father's trade in His teeth. Amid all the wonderful works which He did, they were moved with the contemplation of His Body, and hence they ask, Whence hath this man these things ? And thus they were offended in Him. Jerome. This error of the Jews is our salvation, and the con- demnation of the heretics, for they perceived Jesus Christ to be man so far as to think Him the son of a carpenter. Chrys. Observe Christ's mercifulness ; He is evil spoken of, yet He answers with mildness ; Jesus said unto them, A pro- phet is not without honour, but in his own country, and in his VER. 53 — 58. ST. MATTHEW. 521 own house. Remig. He calls Himself a Prophet, as Moses also declares, when he says, A Prophet shall God raise up Deut. 18, unto you of your brethren. And it should he known, that not ' Christ only, who is the Head of all the Prophets, but Jere- miah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens. Jerome. For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his child- hood; as if they themselves had not passed through the very same stages of age to their maturity. Hilary. Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judsea that He was to be con- demned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from works of divine power because of their unbelief; whence it follows, And He did not there many mighty works because of their unbelief. Jerome. Not that because they did not believe He could not do His mighty works; but that He might not by doing them be condemning His fellow-citizens in their unbelief. Chrys. But if His miracles raised their wonder, why did He not work many? Because He looked not to display of Himself, but to what would profit others ; and when that did not result, He despised what pertained only to Himself that He might not increase their punish- ment. Why then did He even these few miracles? That they should not say, We should have believed had any mira- cles been done among us. Jerome. Or we may understand it otherwise, that Jesus is despised in His own house and country, signifies in the Jewish people ; and therefore He did among them few miracles, that they might not be alto- gether without excuse; but among the Gentiles He does daily greater miracles by His Apostles, not so much in heal- ing their bodies, as in saving their souls. CHAP. XIV. 1. At that time Herod the tetrarch heard of the fame of Jesus. 2. And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him. 3. For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4. For John said unto him, It is not lawful for thee to have her. 5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet. Gloss, non Gloss. The Evangelist had above shewn the Pharisees occ# speaking falsely against Christ's miracles, and just now His fellow-citizens wondering, yet despising Him; he now re- lates what opinion Herod had formed concerning Christ on hearing of His miracles, and says, At that time Herod the tetrarch heard the fame of Jesus. Chrys. It is not without reason that the Evangelist here specifies the time, but that you may understand the pride and carelessness of the tyrant ; inasmuch as he had not at the first made himself acquainted with the things concerning Christ, but now only after long time. Thus they, who in authority are fenced about with much pomp, learn these things slowly, because they do not Aug. de much regard them. Aug. Matthew says, At that time, not, ii. 43. V* ®n that day, or, In that same hour ; for Mark relates the same circumstances, but not in the same order. He places A Kit. 1 5. GOSPEL ACCORDING TO ST. MATTHEW. 523 this after the mission of the disciples to preach, though not implying that it necessarily follows there ; any more than Luke, who follows the same order as Mark. Chlrys. Ob- serve how great a thing is virtue ; Herod fears John even after he is dead, and philosophizes concerning the resurrec- tion j as it follows ; And he saith to his servants, This is John the Baptist, he is risen from the dead, and therefore mighty works are wrought in him. Raban. From this place we may learn how great the jealousy of the Jews was ; that John could have risen from the dead, Herod, an alien-born, here declares, without any witness that he had risen : con- cerning Christ, whom the Prophets had foretold, the Jews preferred to believe, that He had not risen, but had been carried away by stealth. This intimates that the Gentile heart is more disposed to belief than that of the Jews. Je- rome. One of the Ecclesiastical interpreters asks what caused Herod to think that John was risen from the dead; as though we had to account for the errors of an alien, or as though the heresy of metempsychosis was at all supported by this place — a heresy which teaches that souls pass through various bodies after a long period of years — for the Lord was thirty years old when John was beheaded. Raban. All men have well thought concerning the power of the resurrection, that the saints shall have greater power after they have risen from the dead, than they had while they were yet weighed down with the infirmity of the flesh ; wherefore Herod says, Therefore mighty ivorks are wrought in him. Aug. Luke's words are, John have I beheaded : Aug. who is he of whom I hear such things? As Luke has thus ^"9*9. represented Herod as in doubt, we must understand rather that he was afterwards convinced of that which was com- monly said — or we must take what he here says to his servants as expressing a doubt, — for they admit of either of these acceptations. Remig. Perhaps some one may ask how it can be here said, At that time Herod heard, seeing that we have long before read that Herod was dead, and that on that the Lord returned out of Egypt. This ques- tion is answered, if we remember that there were two Herods. On the death of the first Herod, his son Archelaus succeeded him, and after ten years was sent into exile to 524 GOSPEL ACCORDING TO CHAP. XIV. Viemie in Gaul. Then Csesar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded John is the son of that greater Herod under whom the Lord was born ; and this is confirmed by the Gloss.ord. Evangelist adding the tetrarch. Gloss. Having mentioned this supposition of John's resurrection, because he had never yet spoken of his death, he now returns, and narrates how it came to pass. Chrys. And this relation is not set before us as a principal matter, because the Evangelist's only object was to tell us concerning Christ, and nothing beyond, unless so far as it furthered this object. He says Aug. de then, For Herod had seized John, and bound him. Aug. ii. 44*. ' Luke does not give this in the same order, but where he is speaking of the Lord's baptism, so that he took before- hand an event wrhich happened long afterwards. For after that saying of John's concerning the Lord, that His fan is in His hand, he straightway adds this, which, as we may gather from John's Gospel, did not follow immediately. For he relates that after Jesus was baptized, He went into Galilee, and thence returned into Judaea, and baptized there near to the Jordan before John was cast into prison. But neither Matthew nor Mark have placed John's imprison- ment in that order in which it appears from their own writings that it took place ; for they also say that when John was delivered up, the Lord went into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate what took place in the imprisonment and beheading of John. The cause for which he had been cast into prison he shews when he says, On account of Herodias his brother's wife. For John had said unto him, It is 7iot lawful for thee to have her. Jerome. The old history tells us, that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs ; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her hus- band gave her in marriage to his enemy Herod. John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over YER. 6 — 12. ST. MATTHEW. 525 Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock ; it being un- lawful while the own brother yet lives to take his wife. He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending him- self to him. Ciirys. Yet he speaks not to the woman but to the husband, as he was the chief person. Gloss. And Gl OSS. ord. perhaps he observed the Jewish Law, according to whicl John forbade him this adultery. And desiring to kill him, he feared the people. Jerome. He feared a disturbance among the people for John's sake, for he knew that multitudes had been baptized by him in Jordan ; but he was overcome by love of his wife, which had already made him neglect the commands of God. Gloss. The fear of God amends us, the Gloss. fear of man torments us, but alters not our will ; it rather renders us more impatient to sin as it has held us back for a time from our indulgence. 6. Bat when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. 7. Whereupon he promised with an oath to give her whatsoever she would ask. 8. And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. 9. And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10. And he sent, and beheaded John in the prison. 11. And his head was brought in a charger, and given to the damsel : and she brought it to her mother. 12. And his disciples came, and took up the body, and buried it, and went and told Jesus. Gloss. The Evangelist having related John's imprison- Gloss. merit, proceeds to his putting to death, saying, But on nou occ" Herod's birthday, the daughter of Herodias danced in the 526 GOSPEL ACCORDING TO CHAP. XIV. midst. Jerome. We find no others keeping their birthday besides Herod and Pharaoh, that they who were alike in their wickedness might be alike in their festivities. Remig. It should be known that it is customary not for rich only but for poor mothers also, to educate their daughters so chastely, that they are scarce so much as seen by strangers. But this unchaste woman had so brought up her daughter after the same manner, that she had taught her not chastity but dancing. Nor is Herod to be less blamed who forgot that his was a royal palace, but this woman made it a theatre; And it pleased Herod, so that he swore with an oath that he would give her ivhatsoever she should ask of him. Jerome. I do not excuse Herod that he committed this murder against his will by reason of his oath, for per- haps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath's sake, had she asked the death of her mother, or her father, would he have granted it or not ? What then he would have refused in his own person, he ought to have rejected in that Isidore, of the Prophet. Isidore. In evil promises then break faith. iiVo yn' ^hat promise is impious which must be kept by crime; that oath is not to be observed by which we have unwit- tingly pledged ourselves to evil. It follows, And she being before instructed of her mother said, Give me here John Bap- tist's head in a charger. Jerome. For Herodias, fearing that Herod might some time recover his senses, and be reconciled to his brother, and dissolve their unlawful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a reward of blood worthy of the deed of the dancing. Chrys. Here is a twofold ac- cusation against the damsel, that she danced, and that she chose to ask an execution as her reward. Observe how Herod is at once cruel and yielding ; he obliges himself by an oath, and leaves her free to choose her request. Yet when he knew what evil was resulting from her request, he was grieved, And the king was so?Ty, for virtue gains praise and admiration even among the bad. Jerome. Other- wise; It is the manner of Scripture to speak of events as they were commonly viewed at the time by all. So Joseph is called by Mary herself the father of Jesus; so here VER. 6 12. ST. MATTHEW. 527 Herod is said to be sorry, because the guests believed that he was so. This dissembler of his own inclinations, this contriver of a murder displayed sorrow in his face, when he had joy in his mind. For his oath's sake, and them which sat with him at meat, he commanded it to be given. He excuses his crime by his oath, that his wickedness might be done under a pretence of piety. That he adds, and them that sat at meat with him, he would have them all sharers in his crime, that a bloody dish might be brought in in a luxurious feast. Chrys. If he was afraid to have so many witnesses of his perjury, how much more ought he to have feared so many witnesses of a murder ? Remig. Here is a less sin done for the sake of another greater ; he would not extinguish his lustful desires, and therefore he betakes him to luxurious living ; he would not put any restraint on his luxury, and thus he passes to the guilt of murder ; for, He sent and beheaded John in prison, and his head was brought in a charger. Jerome. We read in Roman history, Hieron. that Flaminius, a Roman general, sitting at supper with his xxx'ix 43 mistress, on her saying that she had never seen a man be- headed, gave permission that a man under sentence for a capital crime should be brought in and beheaded during the entertainment. For this he was expelled the senate by the censors, because he had mingled feasting with blood, and had employed death, though of a criminal, for the amuse- ment of another, causing murder and enjoyment to be joined together. How much more wicked Herod, and Herodias, and the damsel who danced ; she asked as her bloody reward the head of a Prophet, that she might have in her power the tongue that reproved the unlawful nuptials. Greg. But not without most deep wonder do I consider, Greg. that he who in his mother's womb was filled with the spirit or-in- • of prophecy, than whom there arose not a greater among them that are born of women, is cast into prison by wicked men, and is beheaded because of the dancing of a girl, and that a man of such severe life dies for the sport of shameful men. Are we to think that there was any thing in his life which this so shameful death should wipe away? God thus oppresses His people in the least things, because He sees how He may reward them in the highest things. And 528 GOSPEL ACCORDING TO CHAP. XIV. hence may be gathered what they will suffer whom He casts Greg. away, if He thus tortures those He loves. Id. And John xxix 7 *s n°k souo'ht out to suffer concerning the confession of Christ, but for the truth of righteousness. But because Christ is truth, he goes to death for Christ in going for truth. It follows, And his disciples came, and took up his body and buried it. Jerome. By which we may understand both the disciples of John himself, and of the Saviour. Raban. Raban. Josephus relates, that John was sent bound to the x viii.q'5. castle of Mecheron, and there beheaded ; but ecclesiastical Machae- history relates that he was buried in Sebastia, a town of Chrys. Palestine, which was formerly called Samaria. Chrys. Ob- Hom. serve how John's disciples are hencefortli more attached xlix. . to Jesus ; they it is who told Him what was done con- cerning John ; And they came and told Jesus. For leaving all they take refuge with Him, and so by degrees after their calamity, and the answer given by Christ, they are set right. Hilary. Mystically, John represents the Law ; for the Law preached Christ, and John came of the Law, preaching Christ out of the Law. Herod is the Prince of the people, and the Prince of the people bears the name and the cause of the whole body put under him. John then warned Herod that he should not take to him his brother's wife. For there are and there were two people, of the circumcision, and of the Gentiles; and these are brethren, children of the same parent of the human race, but the Law warned Israel that he should not take to him the works of the Gentiles and un- belief which was united to them as by the bond of conjugal love. On the birthday, that is amidst the enjoyments of the things of the body, the daughter of Herodias danced; for pleasure, as it were springing from unbelief, was carried in its alluring course throughout the whole of Israel, and the nation bound itself thereto as by an oath, for for sin and worldly pleasures the Israelites sold the gifts of eternal life. She (Pleasure), at the suggestion of her mother Unbelief, begged that there should be given her the head of John, that is, the glory of the Law ; but the people knowing the good that was in the Law, yielded these terms to pleasure, not without sorrow for its own danger, conscious that it ought not to have given up so great glory of its teachers. VER. 13, 14. ST. MATTHEW. 529 But forced by its sins, as by the force of an oath,, as well as overcome by the fear, and corrupted by the example of the neighbouring princes, it sorrowfully yields to the blandish- ments of pleasure. So among the other gratifications of a debauched people the head of John is brought in in a dish, that is by the loss of the Law, the pleasures of the body, and worldly luxury is increased. It is carried by the damsel to her mother ; thus depraved Israel offered up the glory of the Law to pleasure and unbelief. The times of the Law being expired, and buried with John, his disciples declare what is done to the Lord, coming, that is, to the Gospels from the Law. Raban. Otherwise ; Even at this day we see that in the head of the Prophet John the Jews have lost Christ, who is the head of the Prophets. Jerome. And the Prophet has lost among them both tongue and voice. Remig. Otherwise ; The beheading of John marks the in- crease of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the pro- gress of the faith ; whence John had said, He must increase, John 3, 30. but I must decrease. 13. When Jesus heard of it, He departed thence by ship into a desert place apart: and when the people had heard thereof, they followed Him on foot out of the cities. 14. And Jesus went forth, and saw a great multi- tude, and was moved with compassion toward them, and He healed their sick. Gloss. The Saviour having heard the death of His Baptist, Gloss, ap. retired into the desert ; as it follows, which when Jesus had nse m* heard, He departed thence by ship into a desert place, Aug. Aug. de This the Evangelist relates to have been done immediately »^* v* after the passion of John, therefore after this were those things done that were spoken of above, and moved Herod to say, This is John. For we must suppose those things to have been after his death which report carried to Herod, and which moved him to doubt who he could be concerning VOL. I. 2 M 530 GOSPEL ACCORDING TO CHAP. XIV. whom he heard such things ; for himself had put John to death. Jerome. He did not retire into the desert through fear of death, as some suppose, but in mercy to His enemies, that they might not add murder to murder ; putting off His death till the day of His passion ; on which day the lamb is to be slain as the sacrament, and the posts of them that believe to be sprinkled with the blood. Or, He retired to leave us an example to shun that rashness which leads men to surrender themselves voluntarily, because not all perse- vere with like constancy under torture with the which they offered themselves to it. For this reason He says in another place, When they shall persecute you in one city, flee ye to another. Whence the Evangelist says not '.fled/ but elegantly, departed thence, (or, ' withdrew/) shewing that He shunned rather than feared persecution. Or for another reason He might have withdrawn into a desert place on hearing of John's death, namely, to prove the faith of the believers. Chrys. Or; He did this because He desired to prolong the ceconomy of His humanity, the time not being yet come for openly manifesting His deity ; wherefore also He charged His disciples that they should tell no man that He was the Christ. But after His resurrection He would have this made manifest. Therefore although He knew of Himself what was done, yet before it was told Him He withdrew not, that He might shew the verity of His incar- nation in all things ; for He would that this should be assured not by sight only, but by His actions. And when He withdrew, He did not go into the city, but into the desert by ship that none might follow Him. Yet do not the multitudes leave Him even for this, but still follow after Him, not deterred by what had been done concern- ing John ; whence it follows, And when the multitudes had heard thereof, they followed Him on foot out of the cities. Jerome. They followed on foot, not riding, or in carriages, but. with the toil of their own legs, to shew the ardour of their mind. Chrys. And they immediately reap the reward of this ; for it follows, And He went out and saw a great multitude, and He had compassion upon them, and healed their sick. For though great was the affection of those who had left their cities, and sought Him carefully, yet the VER. 15 — 21. ST. MATTHEW. 531 things that were done by Him surpassed the reward of any zeal. Therefore he assigns compassion as the cause of this healing. And it is great compassion to heal all, and not to require faith. Hilary. Mystically; The Word of God, on the close of the Law, entered the ship, that is, the Church ; and departed into the desert, that is, leaving to walk with Israel, He passes into breasts void of Divine knowledge. The multitude learning this, follows the Lord out of the city into the desert, going, that is, from the Synagogue to the Church. The Lord sees them, and has compassion upon them, and heals all sickness and infirmity, that is, He cleanses their obstructed minds and unbelieving hearts for the understanding of the new preaching. Jerome. It is to be observed moreover, that when the Lord came into the desert, great crowds followed Him ; for before He went into the wilderness of the Gentiles, He was worshipped by only one people. They leave their cities, that is, their former conversation, and various dogmas. That Jesus went out, shews that the multitudes had the will to go, but not the strength to attain, therefore the Saviour departs out of His place and goes to meet them. 15. And when it was evening, His disciples came to Him, saying, This is a desert place, and the time is now past ; send the multitude away, that they may go into the villages, and buy themselves victuals. 16. But Jesus said unto them, They need not depart ; give ye them to eat. 17. And they say unto Him, We have here but five loaves, and two fishes. 18. He said, Bring them hither to Me. 19. And He commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, He blessed, and brake, and gave the loaves to His disciples, and the disciples to the multitude. 20. And they did all eat, and were filled : and 2 m 2 532 GOSPEL ACCORDING TO CHAP. XIV. they took up of the fragments that remained twelve baskets full. 21. And they that had eaten were about five thousand men, beside women and children. Chrys. It is a proof of the faith of these multitudes that they endured hunger in waiting for the Lord even till even- ing ; to which purpose it follows, And when it was evening, His disciples came unto Him, saying, This is a desert place, and the time is now past. The Lord, purposing to feed them waits to be asked, as always not stepping forward first to do miracles, but when called upon. None out of the crowd approached Him, both because they stood in great awe of Him, and because in their zeal of love they did not feel their hunger. But even the disciples do not come and say, Give them to eat; for the disciples were as yet in an imperfect condition; but they say, This is a desert place. So that what was proverbial among the Jews to express Ps. 78, 19. a miracle, as it is said, Can He spread a table in the wilder- ness ? this also He shews among His other works. For this cause also He leads them out into the desert, that the miracle might be clear of all suspicion, and that none might suppose that anything was supplied towards the feast from any neighbouring town. But though the place be desert, yet is He there who feeds the world ; and though the hour is, as they say, past, yet He who now commanded was not subjected to hours. And though the Lord had gone before His disciples in healing many sick, yet they were so im- perfect that they could not judge what He would do con- cerning food for them, wherefore they add, Send the mul- titude away, that they may go into the towns, and buy them- selves food. Observe the wisdom of the Master; He says not straightway to them, 'I will give them to eat;' for they would not easily have received this, but, Jesus said unto them, They need not de-part, Give ye them to eat. Jerome. Wherein He calls the Apostles to breaking of bread, that the greatness of the miracle might be more Aua. de evident by their testimony that they had none. Aug. It ii.°46. V* may perplex some how, if the Lord, according to the relation VER. 15 — 21. ST. MATTHEW. 533 of John, asked Philip whence bread was to be found for them, that can be true which Matthew here relates, that the disciples first prayed the Lord to send the multitudes away, that they might buy food from the nearest towns. Suppose then that after these words the Lord looked upon the multi- tude and said what John relates, but Matthew and the others have omitted. And by such cases as this none ought to be perplexed, when one of the Evangelists relates what the rest have omitted. Chrys. Yet not even by these words were the disciples set right, but speak yet to Him as to man ; They answered unto Him, We have here but five loaves and two fishes. From this we learn the philosophy of the disciples, how far they despised food ; they were twelve in number, yet they had but five loaves and two fishes; for things of the body were contemned by them, they were altogether possessed by spiritual things. But because the disciples were yet attracted to earth, the Lord begins to introduce the things that were of Himself; He saith unto them, Bring them hither to me. Wherefore does He not create out of nothing the bread to feed the multi- tude with? That He might put to silence the mouth of Marcion and Manichseus, who take away from God His i.e. deny creatures, and by His deeds might teach that all things created° that are seen are His works and creation, and that it is He the visible world that has given us the fruits of the earth, who said in the beginning, Let the earth bring forth the green herb; for Gen. 1,11. this is no less a deed than that. For of five loaves to make so many loaves, and fishes in like manner, is no less a thing than to bring fruits from the earth, reptiles and other living things from the waters ; which shewed Him to be Lord both of land and sea. By the example of the disciples also we ought to be taught, that though we should have but little, we ought to give that to such as have need. For they when bid to bring their five loaves say not, Whence shall we satisfy our own hunger ? but immediately obey ; And He commanded the multitude to sit down on the grass, and took the five loaves and the two fishes, and looking up to heaven blessed them, and brake. Why did He look to heaven and bless ? For it should be believed concerning Him that He is from the Father, and that He is equal with 53Jj GOSPEL ACCORDING TO CHAP. XIV. the Father. His equality He shews when He does all things with power. That He is from the Father He shews by referring to Him whatsoever He does, and calling upon Him on all occasions. To prove these two things therefore, He works His miracles at times with power, at other times with prayer. It should be considered also that in lesser things He looks to heaven, but in greater He does all with power. When He forgave sins, raised the dead, stilled the sea, opened the secrets of the heart, opened the eyes of him that was born blind, which were works only of God, He is not seen to pray ; but when He multiplies the loaves, a work less than any of these, He looks up to heaven, that you may learn that even in little things He has no power but from His Father. And at the same time He teaches us not to touch our food, until we have returned thanks to Him who gives it us. For this reason also He looks up to heaven, because His disciples had examples of many other miracles, but none of this. Jerome. While the Lord breaks there is a sowing of food; for had the loaves been whole and not broken into fragments, and thus divided into a manifold harvest, they could not have fed so great a multitude. The multitude receives the food from the Lord through the Apostles ; as it follows, And He gave the loaves to His dis- ciples, and the disciples to the multitude. Chrys. In doing which He not only honoured them, but would that upon this miracle they should not be unbelieving, nor forget it when it was past, seeing their own hands had borne witness to it. Therefore also He suffers the multitudes first to feel the sense of hunger, and His disciples to come to Him, and to ask Him, and He took the loaves at their hands, that they might have many testimonies of that that was done, and many things to remind them of the miracle. From this that He gave them, nothing more than bread and fish, and that He set this equally before all, He taught them moderation, frugality, and that charity by which they should have all things in common. This He also taught them in the place, in making them sit down upon the grass ; for He sought not to feed the body only, but to instruct the mind. But the bread and fish multiplied in the disciples' hands; whence it follows, And they did all eat, and were VER. 15 21. ST. MATTHEW. 535 filled. But the miracle ended not here ; for He caused to abound not only whole loaves, but fragments also ; to shew that the first loaves were not so much as what was left, and that they who were not present might learn what had been done, and that none might think that what had been done was a phantasy ; And they took up fragments that were left, twelve baskets full. Jerome. Each of the Apostles fills his basket of the fragments left by his Saviour, that these frag- ments might witness that they were true loaves that were multiplied. Chrys. For this reason also He caused twelve baskets to remain over and above, that Judas might bear his basket. He took up the fragments, and gave them to the disciples and not to the multitudes, who were yet more imperfectly trained than the disciples. Jerome. To the number of loaves, five, the number of the men that ate is apportioned, five thousand; And the number of them that had eaten was about five thousand men, besides women and children. Chrys. This was to the very great credit of the people, that the women and the men stood up when these remnants still remained. Hilary. The five loaves are not multiplied into more, but fragments succeed to fragments ; the substance growing whether upon the tables, or in the hands that took them up, I know not. Raban. When John is to describe this miracle, he first tells us that the passover is at hand ; Matthew and Mark place it immediately after the execution of John. Hence we may gather, that he was beheaded when the paschal festival was near at hand, and that at the passover of the following year, the mystery of the Lord's passion was accomplished. Jerome. But all these things are full of mysteries ; the Lord does these things not in the morning, nor at noon, but in the evening, when the Sun of righteousness was set. Remig. By the evening the Lord's death is denoted ; and after He, the true Sun, was set on the altar of the cross, He filled the hungry. Or by evening is denoted the last age of this world, in which the Son of God came and refreshed the multitudes of those that believed on Him. Raban. When the disciples ask the Lord to send away the multitudes that they might buy food in the towns, it signifies the pride of the Jews towards the multitudes of the Gentiles, whom they judged rather fit 536 GOSPEL ACCORDING TO CHAP. XIV. to seek for themselves food in the assemblies of the Pharisees than to use the pasture of the Divine books. Hilary. But the Lord answered, They have no need to go, shewing that those whom He heals have no need of the food of mercenary doctrine, and have no necessity to return to Judsea to buy food ; and He commands the Apostles that they give them food. Did He not know then that there was nothing to give them ? But there was a complete series of types to be set forth; for as yet it was not given the Apostles to make and minister the heavenly bread, the food of eternal life ; and their answer thus belongs to the chain of spiritual interpretation ; they were as yet confined to the five loaves, that is, the five books of the Law, and the two fishes, that is, the preaching of the Prophets and of John. Baban. Or, by the two fishes we may understand the Prophets, and the Psalms, for the whole of the Old Testament was compre- hended in these three, the Law, the Prophets, and the Psalms. Hilary. These therefore the Apostles first set forth, because they were yet in these things ; and from these things the preaching of the Gospel grows to its more abun- dant strength and virtue. Then the people is commanded to sit down upon the grass, as no longer lying upon the ground, but resting upon the Law, each one reposing upon the fruit of his own works as upon the grass of the earth. Jerome. Or, they are bid to lie down on the grass, and that, according to another Evangelist, by fifties and by hundreds, that after they have trampled upon their flesh, and have subjugated the pleasures of the world as dried grass under them, then by the presence a of the number fifty, they ascend to the eminent perfection of a hundred. He looks up to heaven to teach us that our eyes are to be directed thither. The Law with the Prophets is broken, and in the midst of them are brought forward mysteries, that whereas they partook not of it whole, when broken into pieces it may be food for the multitude of the a Vallarsi reads pcenitentiam; Jerome the number fifty; for fifty twice taken has borrowed the interpretation from makes a hundred; because we must Origen, who refers to the year of jubi- first rest from evil actions, that the lee ; and the Glossa ordinaria on this soul may afterwards more fully repose verse is, "The rest of the Jubilee is in meditation." here contained under the mystery of VER. 22 — 33. ST. MATTHEW. 537 Gentiles. Hilary. Then the loaves are given to the Apo- stles, because through them the gifts of divine grace were to be rendered. And the number of them that did eat is found to be the same as that of those who should believe; for we find in the book of Acts that out of the vast number of the people of Israel, five thousand men believed. Jerome. There partook five thousand who had reached maturity; for women and children, the weaker sex, and the tender age, were unworthy of number ; thus in the book of Numbers, slaves, women, children, and an undistinguished crowd, are passed over unnumbered. Raban. The multitude being hungrj^ He creates no new viands, but having taken what the disciples had, He gave thanks. In like manner when He came in the flesh, He preached no other things than what had been foretold, but shewed that the writings of the Law and the Prophets were big with mysteries. That which the multitude leave is taken up by the disciples, because the more secret mysteries which cannot be compre- hended by the uninstructed, are not to be treated with neglect, but are to be diligently sought out by the twelve Apostles (who are represented by the twelve baskets) and their successors. For by baskets servile offices are per- formed, and God has chosen the weak things of the world to confound the strong. The five thousand for the five senses of the body are they who in a secular condition know how to use rightly things without. 22. And straightway Jesus constrained His dis- ciples to get into a ship, and to go before Him unto the other side, while He sent the multitudes away. 23. And when He had sent the multitudes away, He went up into a mountain apart to pray : and when the evening was come, He was there alone. 24. But the ship was now in the midst of the sea, tossed with waves : for the wind was contrary. 25. And in the fourth watch of the night Jesus went unto them, walking on the sea. 26. And when the disciples saw Him walking on 538 GOSPEL ACCORDING TO CHAP. XIV. the sea, they were troubled, saying, It is a spirit ; and they cried out for fear. 27. But straightway Jesus spake unto them, say- ing, Be of good cheer ; it is I ; be not afraid. 28. And Peter answered Him and said, Lord, if it be Thou, bid me come unto Thee on the water. 29. And He said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. 30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. 31. And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt ? 32. And when they were come into the ship, the wind ceased. 33. Then they that were in the ship came and worshipped Him, saying, Of a truth Thou art the Son of God. Chrys. Desiring to occasion a diligent examination of the things that had been done, He commanded those who had beheld the foregoing sign to be separated from Him ; for even if He had continued present it would have been said that He had wrought the miracle fantastically, and not in verity; but it would never be urged against Him that He had done it in His absence ; and therefore it is said, And straightway Jesus compelled His disciples to get into a ship, and to go before Him to the other side, while He sent the multitudes away, Jerome. These words shew that they left the Lord unwillingly, not desiring through their love for their teacher to be separated from Him even for a moment. Chrys. It should be observed, that when the Lord works a great miracle, He sends the multitudes away, teaching us thereby never to pursue the praise of the multitude, nor to attract them to us. Further, He teaches us that we should VER. 22—33. ST. MATTHEW. 539 not be ever mixed with crowds, nor yet always shunning them ; but that both may be done with profit ; whence it follows, And when He had sent the multitude aivay, He went up into a mountain apart to pray ; shewing us that solitude is good, when we have need to pray to God. For this also He goes into the desert, and there spends the night in prayer, to teach us that for prayer we should seek stillness both in time and place. Jerome. That He withdraws to pray alone, you should refer not to Him who fed five thou- sand on five loaves, but to Him who on hearing of the death of John withdrew into the desert ; not that we would sepa- rate the Lord's person into two parts, but that His actions are divided between the God and the man. Aug. This may Aug. de seem contrary to that Matthew says, that having sent the w^JJ] v* multitudes away, He went up into a mountain that He might pray alone; and John again says, that it was on a mountain that He fed this same multitude. But since John himself says further, that after that miracle He retired to a mountain that He might not be held by the multitude, who sought to make Him a king, it is clear that He had come down from the mountain when He fed them. Nor do Matthew's words, He went up into a mountain alone to pray, disagree with this, though John says, When He knew that they would come to John 6, 15. make Him a king, He withdrew into a mountain Himself alone. For the cause of His praying is not contrary to the cause of His retiring, for herein the Lord teaches us that we have great cause for prayer when we have cause for flight. Nor, again, is it contrary to this that Matthew says first, that He bade His disciples go into the boat, and then that He sent the multitudes away, and went into a mountain alone to pray ; while John relates that He first withdrew to the mountain, and then, when it was late, His disciples went down to the sea, and when they had entered into a boat, fyc. for who does not see that John is relating as afterwards done by His dis- ciples what Jesus had commanded before He retired into the mountain ? Jerome. Rightly had the Apostles departed from the Lord as unwilling, and slow to leave Him, lest they should suffer shipwreck whilst He was not with them. For it follows, Now when it was evening He was there alone ; that is, in the mountain ; but the boat was in the middle of the 540 GOSPEL ACCORDING TO CHAP. XIV. sea tossed with the waves; for the wind was contrary. Chrys. Again, the disciples suffer shipwreck, as they had done before ; but then they had Him in the boat, but now they are alone. Thus gradually He leads them to higher things, and instructs them to endure all manfully. Jerome. While the Lord tarries in the top of the mountain, straight- way a wind arises contrary to them, and stirs up the sea, and the disciples are in imminent peril of shipwreck, which con- tinues till Jesus comes. Chrys. But He suffers them to be tossed the whole night, exciting their hearts by fear, and inspiring them with greater desire and more lasting recollec- tion of Him ; for this reason He did not stand by them immediately, but as it follows, in the fourth watch of the niyht He came to them walking upon the sea. Jerome. The military guards and watches are divided into portions of three hours each. When then he says that the Lord came to them in the fourth watch, this shews that they had been in danger the whole night. Chrys. Teaching them not to seek a speedy riddance of coming evil, but to bear manfully such things as befal them. But when they thought that they were delivered, then was their fear increased, whence it follows, And seeing Him walking upon the sea, they were troubled, saying, It is a vision, and through fear they cried out. For this the Lord ever does; when He is to rescue from any evil, He brings in things terrible and difficult. For since it is impossible that our temptation should continue a long time, when the warfare of the righteous is to be finished, then He increases their conflicts, desiring to make greater gain of them ; which He did also in Abraham, making his hot con- flict his trial of the loss of his son. Jerome. A confused noise and uncertain sound is the mark of great fear. But if, according to Marcion and Manichaeus, our Lord was not born of a virgin, but was seen in a phantasm, how is it that the Apostles now fear that they have seen a phantasm (or vision) ? Chrys. Christ then did not reveal Himself to His disciples until they cried out ; for the more intense their fear, the more did they rejoice in His presence ; whence it follows, And immediately Jesus spoke to them, saying, Be of good cheer, it is I, be not afraid. This speech took away their fear, and prepared their confidence. Jerome. Whereas He VER. 22 — 33. ST. MATTHEW. 541 says, It is I, without saying who, either they might be able to understand Him speaking through the darkness of night ; or they might know that it was He who had spoken to Moses, Say unto the children of Israel, He that is has sent me unto Exod. 3, you. On every occasion Peter is found to be the one of the most ardent faith. And with the same zeal as ever, so now, while the others are silent, he believes that by the will of his Master he will be able to do that which by nature he cannot do; whence it follows, Peter answered and said unto Kim, Lord, if it be Thou, bid me come unto Thee upon the water. As much as to say, Do Thou command, and straightway it will become solid ; and that body which is in itself heavy will become light. Aug. This I am not able by myself, but Aug. in Thee I am able. Peter confessed what he was in himself, 7^5' and what he should receive from Him by whose will he be- lieved he should be enabled to do that which no human infirmity was equal to. Chrys. See how great his warmth, how great his faith. He said not, Pray and entreat for me ; but Bid me ; he believes not only that Christ can Himself walk on the sea, but that He can lead others also thereon ; also he wishes to come to Him speedily, and this so great a thing he asks not from ostentation, but from love. For he said not, Bid me walk upon the waters, but, Bid me come unto Thee. And it seems that having shewn in the first miracle that He has power over the sea, He now leads them to a more powerful sign ; He saith unto him, Come. And Peter, going forth of the boat, walked on the sea, that he might go to Jesus. Jerome. Let those who think that the Lord's body was not real, because He walked upon the yield- ing waters as a light sethereal substance, answer here how Peter walked, whom they by no means deny to be man. Raban. Lastly, Theodorus wrote that the Lord had not bodily weight in respect of His flesh, but without weight walked on the sea. But the catholic faith preaches the contrary; for Dionysius says that He walked on the wave, without the feet being immersed, having bodily weight, and the burden of matter. Chrys. Peter overcame that which was greater, the waves, namely, of the sea, but is troubled by the lesser, the blowing wind, for it follows, But seeing the wind boisterous, he was afraid. Such is human nature, in great trials ofttimes 512 GOSPEL ACCORDING TO CHAP. XIV. Aug. Serin. 76.8. holding itself aright, and in lesser falling into fault. This fear of Peter shewed the difference between Master and dis- ciple, and thereby appeased the other disciples. For if they had indignation when the two brothers prayed to sit on the right and left hand, much more had they now. For they were not yet made spiritual ; afterwards when they had been made spiritual, they every where yield the first place to Peter, and appoint him to lead in harangues to the people. Jerome. Moreover he is left to temptation for a short season, that his faith may be increased, and that he may understand that he is saved not by his ability to ask, but by the power of the Lord. For faith burned at his heart, but human frailty drew him into the deep. Aug. Peter then presumed on the Lord, he tottered as man, but returned to the Lord, as it follows, And when he began to sink, he cried out, saying, Lord, save me. Does the Lord then desert him in his peril of failure whom he had hearkened to when he first called on Him? Immediately Jesus stretched forth His hand, and caught him. Chrys. He bade not the winds to cease, but stretched forth His hand and caught him, because his faith was required. For when our own means fail, then those which are of God stand. Then to shew that not the strength of the tempest, but the smallness of his faith worked the danger, He saith unto him, 0 thou of little faith, why didst thou doubt ? which shews that not even the wind would have been able to hurt him, if his faith had been firm. But as the mother bears on her wings and brings back to the nest her chick which has left the nest before its time and has fallen, so did Christ. And when they were come into the boat, the wind ceased. Then they that were in the boat came and worshipped Him, say- ing, Truly Thou art the Son of God. Raban. This may be understood either of the sailors, or of the Apostles. Chrys. Observe how He leads all gradually to that which is above them ; He had before rebuked the sea, now He shews forth His power yet more by walking upon the sea, by bidding another to do the same, and by saving him in his peril; therefore they said unto Him, Truly Thou art the Son of God, which they had not said above. Jerome. If then upon this single miracle of stilling the sea, a thing wlr.ch .^VUlT" Of flISefrvhappens by accident after even great tempests, the sue ■• *■ Raban. non occ. VER. 22—33. ST. MATTHEW. 513 sailors and pilots confessed Him to be truly the Son of God, how does Arrius preach in the Church itself that He is a creature ? Pseudo-Aug. Mystically ; The mountain is lofti- Pseudo- ness. But what is higher than the heavens in the world ? Seur^'K ^' And Who it was that ascended into heaven, that our faith *• knows. Why did He ascend alone into heaven ? Because no man has ascended into heaven, but He that came down from heaven. For even when He shall come in the end, and shall have exalted us into heaven, He will yet ascend alone, inasmuch as the head with its body is One Christ, and now the head only is ascended. He went up to pray, because He is ascended to make intercession to His father for us. Hilary. Or, that He is alone in the evening, signifies His sorrow at the time of His passion, when the rest were scat- tered from Him in fear. Jerome. Also He ascends into the mountain alone because the multitude cannot follow Him aloft, until He has instructed it by the shore of the sea. Aug. But while Christ prays on high, the boat is tossed with Aug. ubi great waves in the deep ; and forasmuch as the waves rise sup* that boat can be tossed ; but because Christ prays, it cannot be sunk. Think of that boat as the Church, and the stormy sea as this world. Hilary. That He commands His dis- ciples to enter the ship and to go across the sea, while He sends the multitudes away, and after that He goes up into the mountain to pray; He therein bids us to be within the Church, and to be in peril until such time as return- ing in His splendour He shall give salvation to all the people that shall be remaining of Israel, and shall forgive their sins; and having dismissed them into His Father's kingdom, returning thanks to His Father, He shall sit down in His glory and majesty. Meanwhile the disciples are tossed by the wind and the waves ; struggling against all the storms of this world, raised by the opposition of the uncleau spirit. Aug. For when any of a wicked will and Aug. ubi of great power', proclaims a persecution of the Church, then sup* it is that a mighty wave rises against the boat of Christ. Raban. Whence it is well said here, that the ship was in the middle of the sea, and He alone on the land, because the Church is sometimes oppressed with such persecution that her Lord may seem to have forsaken her for a season. 544 GOSPEL ACCORDING TO CHAP. XIV. Aug. Aug. The Lord came to visit His disciples who are tossed u 1 sup* on the sea in the fourth watch of the night — that is, at its close ; for each watch consisting of three hours, the night has thus four watches. Hilary. The first watch was there- fore of the Law, the second of the Prophets, the third His Aug. coming in the flesh, the fourth His return in glory. Aug. ubi sup. Therefore in the fourth watch of the night, that is when the night is nearly ended, He shall come, in the end of the world, when the night of iniquity is past, to judge the quick and the dead. But His coming was with a wonder. The waves swelled, but they were trodden upon. Thus how- soever the powers of this world shall swell themselves, our Head shall crush their head. Hilary. But Christ coming in the end shall find His Church wearied, and tossed by the spirit of Anti-Christ, and by the troubles of the world. And because by their long experience of Anti-Christ they will be troubled at every novelty of trial, they shall have fear even at the approach of the Lord, suspecting deceitful ap- pearances. But the good Lord banishes their fear, saying, It is I; and by proof of His presence takes away their dread Aug. of impending shipwreck. Aug. Or ; that the disciples here say. It is a phantasm, figures those who yielding to the Devil shall doubt of the coming of Christ. That Peter cries to the Lord for help that he should not be drowned, signifies that He shall purge His Church with certain trials even after Cor. 3, the last persecution ; as Paul also notes, saying, He shall be saved, yet so as by fire. Hilary. Or; That Peter alone out of all the number of those that were in the vessel has courage to answer, and to pray that the Lord would bid him come to Him upon the waters, figures the frowardness of his will in the Lord's passion, when following after the Lord's steps he endeavoured to attain to despise death. But his fearfulness shews his weakness in his after trial, when through fear of death, he was driven to the necessity of denial. His crying out here is the groaning of his re- pentance there. Raban. The Lord looked back upon him, and brought him to repentance ; He stretched forth His hand, and forgave him, and thus the disciple found salvation, Rom. 9, which is not of him that willeth or of him that runneth, but of 1(i* God that sheiveth mercy. Hilary. That when Peter was Quaest Ev. i. 1 Id VER. 34 — 36. ST. MATTHEW. 515 seized with fear, the Lord gave him not power of coming to Him, but held him by the hand and sustained him, this is the signification thereof; that lie who alone was to suffer for all alone forgave the sins of all ; and no partner is ad- mitted into that which was bestowed upon mankind by one. Aug. For in one Apostle, namely Peter, first and chief in Aug. the order of Apostles in whom was figured the Church, both kinds were to be signified ; that is, the strong, in his walking upon the waters ; the weak, in that he doubted; for to each of us our lusts are as a tempest. Dost thou love God ? Thou walkest on the sea; the fear of this world is under thy feet. Dost thou love the world ? It swallows thee up. But when thy heart is tossed with desire, then that thou mayest overcome thy lust, call upon the divine person of Christ. Remig. And the Lord will be with thee to help thee, when lulling to rest the perils of thy trials, He restores the confidence of His protection, and this towards the break of day ; for when human frailty beset with difficulties con- siders the weakness of its own powers, it looks upon itself as in darkness ; when it raises its view to the protection of heaven, it straightway beholds the rise of the morning star, which gives its light through the whole of the morning watch. Raban. Nor should we wonder that the wind ceased when the Lord had entered into the boat ; for in whatsoever heart the Lord is present by grace, there all wars cease. Hilary. Also by this entrance of Christ into the boat, and the calm of the wind and sea thereupon, is pointed out the eternal peace of the Church, and that rest which shall be after His return in glory. And forasmuch as He shall then appear manifestly, rightly do they all cry out now in wonder, Truly Thou art the Son of God. For there shall then be a free and public confession of all men that the Son of God is come no longer in lowliness of body, but that He has given peace to the Church in heavenly glory. Aug. For it is here conveyed Aug. to us that His glory will then be made manifest, seeing that ^vT'is. now they who walk by faith see it in a figure. 34. And when they were gone over, they came into the land of Gennesaret. 35. And when the men of that place had know- VOL. i. 2 N 546 GOSPEL ACCORDING TO CHAP. XIV. ledge of Him, they sent out into all that country round about, and brought unto Him all that were diseased ; 36. And besought Him that they might only touch the hem of His garment : and as many as touched were made perfectly whole. Remig. The Evangelist had related above that the Lord had commanded His disciples to enter the boat, and to go before Him across the strait ; he now proceeds with the same intention to relate whither they arrived by their pas- sage, And when they were gone over, they came into the land of Gennezareth. Raban. The land of Gennezar, by the lake of Gennezareth, takes its name from a natural power which it is said to have of spontaneously modulating its waters so as to excite a breeze ; the Greek words importing, ' creating for itself the breeze/ Chrys. But the Evangelist shews that it was now long time since Christ had c:mie into these parts ; for it follows, And when the men of that place knew Him, they sent into all that region. Jerome. They knew Him by fame, not by sight; although indeed by reason of the great- ness of the signs which He did among the people, He was known by face to great numbers. And note how great the faith of the men of the land of Gennezareth, that they were not content with the healing of the men of that country only, but sent to all the towns round about. Chrys. Nor do they now as before drag Him to their houses, and seek the touch of His hand, but they draw Him by their greater faith, for they brought unto Him all them that ivere sick, and besought Him that they might touch but the hem of His garment. For the woman who suffered under the issue of blood had taught them all this wisdom, namely, that by touching the hem only of Christ's garment they might be saved ; therefore it fol- lows, And as many as touched, were made whole. Jerome. If we knew what the word Gennezareth would convey in our tongue, we might understand how under the type of the Apostles and the boat, Jesus guides to shore the Church when He has delivered it from the wreck of persecution, and makes it to rest in a most tranquil harbour. Raban. Genezar VER. 34 — 36. ST. MATTHEW. 547 is interpreted, 'rise/ 'beginning.' For then will complete rest be given to us, when Christ shall have restored to us our inheritance of Paradise, and the joy of our first robe. Hilary. Otherwise ; When the times of the Law were ended, and five thousand out of Israel were entered within the Church, it was then that the people of believers met Him, then those that were saved out of the Law by faith set before the Lord the rest of their sick and weak; and they that were thus brought sought to touch the hem of His garment, because through their faith they would be healed. And as the virtue of the hem proceeded from the whole garment, so the virtue of the grace of the Holy Spirit went forth from our Lord Jesus Christ, and, imparted to the Apostles, who proceeded as it were from the same body, administers salvation to such as desire to touch. Jerome. Or, by the hem of the garment understand His least commandment, which whosoever trans- gresses, shall be called least in the kingdom of heaven; or, again, His assumption of the body, by which we come to the Word of God. Chrys. But we have not a hem or a garment only of Christ, but have even His body, that we may eat thereof. If then they who touched the hem of His garment derived so much virtue therefrom, much more they that shall receive Himself whole. 2 n 2 CHAP. XV. 1. Then came to Jesus Scribes and Pharisees, which were of Jerusalem, saying, 2. Why do Thy disciples transgress the tradition of the elders ? for they wash not their hands when they eat bread. 3. But He answered and said unto them, Why do ye also transgress the commandment of God by your tradition ? 4. For God commanded, saying, Honour thy father and mother : and, He that curseth father or mother, let him die the death. 5. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me ; 6. And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Raban. The men of Gennezareth and the less learned believe ; but they who seem to be wise come to dispute with Him; according to that, Thou hast hid these things from the icise and prudent, and hast revealed them unto babes. Whence it is said, Then came to Him from Jerusalem Scribes Aug. de and Pharisees. Aug. The Evangelist thus constructs the ii°49. ' order of his narrative, Then came unto Him, that, as appeared in the passage over the lake, the order of the events that Chrys. followed that might be shewn. Chrys. For this reason also ora* l' the Evangelist marks the time that He may shew their VER. 1 6. GOSPEL ACCORDING TO ST. MATTHEW. 5 19 iniquity overcome by nothing ; for they came to Him at a time when He had wrought many miracles, when He had healed the sick by the touch of His hem. That the Scribes and Pharisees are here said to have come from Jerusalem, it should be known that they were dispersed through all the tribes, but those that dwelt in the Metropolis were worse than the others, their higher dignity inspiring them with a greater degree of pride. Remig. They were faulty for two reasons ; because they had come from Jerusalem, from the holy city; and because they were elders of the people, and doctors of the Law, and had not come to learn but to reprove the Lord ; for it is added, Saying, Why do Thy disciples transgress the tradition of the elders ? Jerome. Wonderful infatuation of the Pharisees and Scribes ! They accuse the Son of God that He does not keep the traditions and commandments of men. Chrys. Observe, how they are taken in their own question. They say not, ' Why do they transgress the Law of Moses V but, the tradition of the elders ; whence it is manifest that the Priests had introduced many new things, although Moses had said, Ye shall not add ought to the word Deut. 4, 2. which I set before you this day, neither shall ye take ought away from it; and when they ought to have been set free from observances, then they bound themselves by many more; fearing lest any should take away their rule and power, they sought to increase the awe in which they were held, by setting themselves forth as legislators. Remig. Of what kind these traditions were, Mark shews when he says, The Pharisees and all the Jews, except they wash their Mark 7, 3. hands oft, eat not. Here then also they find fault with the disciples, saying, For they wash not their hands when they eat bread. Bede. Taking carnally those words of the Pro- Beda in phets, in which it is said, Wash, and be ye clean, they arc*7' ■ observed it only in washing the body ; hence they had laid it down that we ought not to eat with unwashen hands. Jerome. But the hands that are to be washed are the acts not of the body, but of the mind ; that the word of God may be done in them. Chrys. But the disciples now did not eat with washen hands, because they already despised all things superfluous, and attended only to such as were necessary; thus they accepted neither washing nor not washing as a 550 GOSPEL ACCORDING TO CHAP. XV. rule, but did either as it happened. For how should they who even neglected the food that was necessary for them, have any care about this rite? Remig. Or the Pharisees found fault with the Lord's disciples, not concerning that washing which we do from ordinary habit, and of necessity, but of that superfluous washing which was invented by the tradition of the elders. Chrys. Christ made no excuse for them, but immediately brought a counter charge, shewing that he that sins in great things ought not to take offence at the slight sins of others. He answered and said unto them,, Why do ye also transgress the commandment of God because of your tradition ? He says not that they do well to trans- gress that He may not give room for calumny ; nor on the other hand does He condemn what the Apostles had done, that He may not sanction their traditions ; nor again does He bring any charge directly against them of old, that they might not put Him from them as a calumniator; but He points His reproof against those who had come to Him ; thus at the same time touching the elders who had laid down such a tradition; saying, Jerome; Since ye because of the tradition of men neglect the commandment of God, why do ye take upon you to reprove My disciples, for bestowing little regard upon the precepts of the elders, that they may observe the commands of God? For God hath said, Honour thy father and thy mother. Honour in the Scriptures is shewn not so much in salutations and courtesies as in alms and iTim.5,3. gifts. Honour, says the Apostle, the widows who are widows indeed; here ' honour' signifies a gift. The Lord then having thought for the infirmity, the age, or the poverty of parents, commanded that sons should honour their parents in providing them with necessaries of life. Chrys. He desired to shew the great honour that ought to be paid to parents, and therefore attached both a reward and a penalty. But in this occasion the Lord passes over the reward promised to such as did honour their parents, namely, that they should live long upon the earth, and brings forward the terrible part only, namely, the punishment, that He might strike these dumb and attract others; And he that cur seth father and mother, let him die the death; thus He shews that they deserved even death. For if he who dishonours his parent VER. 1 6. ST. MATTHEW. 5.")1 even in word is worthy of death, much more ye who dis- honour him in deed ; and ye not only dishonour your parents, but teach others to do so likewise. Ye then who do not deserve even to live, how accuse ye My disciples ? But how they transgress the commandment of God is clear when He adds, But ye say, Whoso shall say to his father or his mother, It is a gift, whatsoever thou mightest be profited by Me. Jerome. For the Scribes and Pharisees desiring to overturn this foregoing most provident law of God, that they might bring in their impiety under the mask of piety, taught bad sons, that should any desire to devote to God, who is the true parent, those things which ought to be offered to parents, the offering to the Lord should be preferred to the offering them to parents. Gloss. In this interpretation the Gloss, ap. sense will be, What I offer to God will profit both you and Anselm' myself; and therefore you ought not to take of my goods for your own needs, but to suffer that I offer them to God. Jerome. And thus the parents refusing what they saw thus dedicated to God, that they might not incur the guilt of sacrilege, perished of want, and so it came to pass that what the children offered for the needs of the temple and the service of God, went to the gain of the Priests. Gloss. Or Gloss, ap. the sense may be, Whosoever, that is, of you young men, shall say, that is, shall either be able to say, or shall say, to his father or mother, O father, the gift that is of me devoted to God, shall it profit thee ? as it were an exclamation of surprise ; you ought not to take it that you may not incur the guilt of sacrilege. Or, we may read it with this ellipsis, Whosoever shall say to his father, fyc. he shall do the com- mandment of God, or shall fulfil the Law, or shall be worthy of life eternal. Jerome. Or it may briefly have the follow- ing sense; Ye compel children to say to their parents, What gift soever I was purposing to offer to God, you take and consume upon your living, and so it profits you ; as much as to say, Do not so. Gloss. And thus through these argu- Gloss, ap. ments of your avarice, this youth shall Honour not his father Anselm- or his mother. As if He had said ; Ye have led sons into most evil deeds ; so that it will come to pass that afterwards they shall not even honour their father and mother. And thus ye have made the commandment of God concerning the 552 GOSPEL ACCORDING TO CHAP. XV. support of parents by their children vain through your A\ig. cont. traditions, obeying the dictates of avarice. Aug. Christ et Proph? here clearly shews both that that law which the heretic "• L blasphemes is God's law, and that the Jews had their traditions foreign to the prophetical and canonical books ; Aug. cont. such as the Apostle calls profane and vain fables. Id. The 24# ' ' Lord here teaches us many things ; That it was not He that turned the Jews from their God; that not only did He not infringe the commandments, but convicts them of infringing them; and that He had ordained no more than those by the Aug. hand of Moses. Id. Otherwise; The gift whatsoever thou EvTi! 16 °jfer est on My account, shall profit thee; that is to say, "Whatsoever gift thou offerest on My account, shall henceforth remain with thee; the son signifying by these words that there is no longer need that parents should offer for him, as he is of age to offer for himself. And those who were of age to be able to say thus to their parents, the Pharisees denied that they were guilty, if they did not shew honour to their parents. 7. Ye hypocrites, well did Esaias prophesy of you, saying, 8. This people draweth nigh unto Me with their mouth, and honoureth Me with their lips; but their heart is far from Me. 9. But in vain they do worship Me, teaching for doctrines the commandments of men. 10. And He called the multitude, and said unto them, Hear, and understand : 1 1 . Not that which goeth into the mouth defileth a man ; but that which cometh out of the mouth, this defileth a man. ■ Chrys. The Lord had shewn that the Pharisees were not worthy to accuse those who transgressed the commands of the elders, seeing they overthrew the law of God themselves; and He again proves this by the testimony of the Prophet ; Hypocrites, well did Esaias prophesy of you, saying, This VER. 7 — 11. ST. MATTHEW. 553 people honoureth Me with their tips, but their heart is far from Me. Remtg. Hypocrite signifies dissembler, one who feigns one thing in his outward act, and bears another thing in his heart. These then are well called hypocrites, be- cause under cover of God's honour they sought to heap up for themselves earthly gain. Raban. Esaias saw be- fore the hypocrisy of the Jews, that they would craftily oppose .the Gospel, and therefore he said in the person of the Lord, This people honoureth Me with their lips, §c. Remig. For the Jewish nation seemed to draw near to God with their lips and mouth, inasmuch as they boasted that they held the worship of the One God ; but in their hearts they departed from Him, because after they had seen His signs and miracles, they would neither acknow- ledge His divinity, nor receive Him. Raban. Also, they honoured Him with their lips when they said, Master, we Matt. 22, know that Thou art true, but their heart was far from Him when they sent spies to entangle Him in His talk. Gloss. Gloss, ap. Or, They honoured Him in commending outward purity; nbe m* but in that they lacked the inward which is the true purity, their heart was far from God, and such honour was of no avail to them ; as it follows, But ivithout reason do they worship Me, teaching doctrines and commandments of men. Raban. Therefore they shall not have their reward with the true worshippers, because they teach doctrines and commandments of men to the contempt of the law of God. Chrys. Having added weight to His accusation of the Pharisees by the testimony of the Prophet, and not having amended them, He liow ceases to speak to them, and turns to the multitudes, And lie called the multitude, and said unto them, Hear and understand. Because He was about to set before them a high dogma, and full of much philo- sophy, He does not utter it nakedly, but so frames His speech that it should be received by them. First, by exhibiting anxiety on their account, which the Evangelist expresses by the words, And He called the multitude to Him. Secondly, the time He chooses recommends His speech ; after the victory He has just gained over the Pharisees. And He not merely calls the multitude to Him, 554 GOSPEL ACCORDING TO CHAP. XV. but rouses their attention by the words, Hear and under- stand; that is, Attend, and give your minds to what ye are to hear. But He said not unto them, The observance of meats is nought; nor, Moses bade you wrongly; but in the way of warning and advice, drawing His testimony from natural things ; Not what entereth in at the mouth defileth a man, but what gaeth forth of the mouth that defileth a man. Jerome. The word here a ' makes a man common' is peculiar to Scripture, and is not hackneyed in common parlance. The Jewish nation, boasting themselves to be a part of God, call those meats common, of which all men partake ; for example, swine's flesh, shell-fish, hares, and those species of animals that do not divide the hoof, and chew the cud, and among the fish such as have not scales. Acts 10, Hence in the Acts of the Apostles we read, What God hath cleansed, that call not thou common. Common then in this sense is that which is free to the rest of mankind, and as though not in part of God, is therefore called unclean. Aug. cont. Aug. This declaration of the Lord, Not that ivhich entereth ^aigSt* into the mouth defileth a man, is not contrary to the Old Tit. l 15. Testament. As the Apostle also speaks, To the pure all iTim.4,4. things are pure; and Every creature of God is good. Let the Manichseans understand, if they can, that the Apostle said this of the very natures and qualities of things ; while that letter (of the ritual law) declared certain animals un- clean, not in their nature but typically, for certain figures which were needed for a time. Therefore to take an instance in the swine and the lamb, by nature both are clean, because naturally every creature of God is good ; but in a certain typical meaning the lamb is clean, and the swine unclean. Take the two words, ( fool/ and ' wise/ in their own nature, as sounds, or letters, both of them are pure, but one of them because of the meaning attached to it, not because of any thing in its own nature, may be said to be impure. And perhaps what the swine are in typical representation, that among mankind is the fool; and the animal, and this word of two syllables (stultus) signify some a Jtrome reads ' communicat.' The Vulg. has ' coinquinat.' VER. 7 — 11. ST. MATTHEW. 555 one and the same thing. That animal is reckoned unclean in the law because it does not chew the cud ; but this is not its fault but its nature. But the men of whom this animal is the emblem, are impure by their own fault, not by nature ; they readily hear the words of wisdom, but never think upon them again. Whatever of profit you may hear, to summon this up from the internal region of the memory through the sweetness of recollection into the mouth of thought, what is this but spiritually to chew the cud ? They who do not this are represented by this species of animal- Such resemblances as these in speech, or in ceremonies, having figurative signification, profitably and pleasantly move the rational mind ; but by the former people, many such things were not only to be heard, but to be kept as precepts. For that was a time when it behoved not in words only but in deeds, to prophesy those things which hereafter were to be revealed. When these had been revealed through Christ, and in Christ, the burdens of observances were not imposed on the faith of the Gentiles ; but the authority of the prophecy was yet confirmed. But I ask of the Manichoeans, whether this declaration of the Lord, when He said that a man is not defiled by what enters into his mouth, is true or false ? If false, why then does their doctor Adimantus bring it forward against the Old Testament ? If true, why contrary to its tenor do they consider that they are thus defiled? Jerome. The thoughtful reader may here object and say, If that which entereth into the mouth defileth not a man, why do we not feed on meats offered to idols ? Be it known then that meats and every creature of God is in itself clean ; but the invocation of idols and daemons makes them unclean with those at least who with conscience of the idol eat that which is offered to idols ; and their conscience being weak is polluted, as the Apostle says. Remig. But if any one's faith be so strong that he understands that God's creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer ; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks. 556 GOSPEL ACCORDING TO CHAP. XV. 12. Then came His disciples, and said unto Him, Knowest Thou that the Pharisees were offended, after they heard this saying ? 13. But He answered and said, Every plant, which My heavenly Father hath not planted, shall be rooted up. 14. Let them alone : they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. Jerome. In one of the Lord's discourses the whole superstition of Jewish observances had been cut down. They placed their whole religion in using or abstaining from certain meats. Chrys. When the Pharisees heard the things that went before, they made no reply to them, because He had so mightily overthrown them, not only refuting their arguments, but detecting their fraud, but they, not the multitudes, were offended at them ; Then came His disciples unto Him and said, Knowest Thou thai the Pharisees were offended after they heard this saying ? Jerome. As this word 'scandalum' (offence or stumblingbloek) is of such frequent use in ecclesiastical writings, we will shortly explain it. We might render it in Latin, ' offendiculum/ or 'ruina,' or 'impactio;' and so when we read, Whosoever shall scandalize, we understand, Whoso by word or deed has given an occasion of falling to any. Chrys. Christ does not remove the stumblingbloek out of the way of the Pharisees, but rather rebukes them ; as it follows, But He answered and said, Every plant which My heavenly Father has not planted shall be rooted up. This Manichasus affirmed was spoken of the Law, but what has been already said is a sufficient refutation of this. For if He had said this of the Law, how would He have above contended for the Law, saying, Why transgress ye the commandment of God through your tradition? Or would he have cited the Pro- phet ? Or how, if God said, Honour thy father and thy mother, is not this, being spoken in the Law, a plant of God? Hilary. What He intends then by a plant not planted of His Father, is that tradition of men under cover VER. 12 14. ST. MATTHEW. 557 of which the Law had been transgressed, this He instructs them must be rooted up. Remig. Every false doctrine and superstitious observance, with the workers thereof, cannot endure ; and because it is not from God the Father, it shall be rooted up with the same. And that only shall endure which is of God. Jerome. Shall that plant also be rooted up of which the Apostle says, I planted, Apollos watered ? 1 Cor. The question is answered by what follows, but God gave the ' increase. He says also, Ye are God's husbandry, a building of God-, and in another place, We are workers together of God. And if when Paul plants, and Apollos waters, they are in so doing workers together with God, then God plants and waters together with them. This passage is abused by some who apply it at once to two different kinds of men ; they say, ' If every plant which the Father hath not planted shall be rooted up, then that which He has planted cannot be rooted up.' But let them hear these words of Jeremiah, / had planted thee a true vine, wholly a right seed, how Jer. 2, then art thou turned into the bitterness of a strange vine ? ' God indeed has planted it, and none may root up His planting. But since that planting was through the dis- position of the will of him which was planted, none other can root it up unless its own will consents thereto. Gloss. Or, the plant here spoken of may be the doctors of Gl the Law with their followers, who had not Christ for their foundation. Why they are to be rooted up, He adds, Let them alone; they are blind, leaders of the blind. Raban. They are blind, that is, they want the light of God's com- mandments ; and they are leaders of the blind, inasmuch as they draw others headlong, erring, and leading into error; whence it is added, If the blind lead the blind, they loth fall into the ditch. Jerome. This is also the same as that Apostolic injunction, A heretic after the first and second Tit. 3. admonition reject, knoiving that such a one is perverse. To ' the same end the Saviour commands evil teachers to be left to their own will, knowing that it is hardly that they can be brought to the truth. 15. Then answered Peter and said unto Him, De- clare unto us this parable. OSS. interlin. 558 GOSPEL ACCORDING TO CHAP. XV. 16. And Jesus said, Are ye also yet without under- standing ? 17. Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught ? 18. But those things which proceed out of the mouth come forth from the heart ; and they defile the man. 19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies : 20. These are the things which defile a man : but to eat with unwashen hands dehleth not a man. Remig. The Lord was used to speak in parables, so that Peter when he heard, That which entereth into the mouth defileth not a man, thought it was spoken as a parable, and asked, as it follows ; Then answered Peter, and said unto Him, Declare unto us this parable. And because he asked this on behalf of the rest, they are all included in the rebuke, But He said, Are ye also yet without understanding ? Jerome. He is reproved by the Lord, because He supposed that to be spoken parabolically, which was indeed spoken plainly. "Which teaches us that that hearer is to be blamed who would take dark sayings as clear, or clear sayings as obscure. Chrys. Or, The Lord blames him, because it was not from any uncertainty that he asked this, but from offence which he had taken. The multitudes had not understood what had been said; but the disciples were offended at it, whence at the first they had desired to ask Him concerning the Pharisees, but had been stayed by that mighty declara- tion, Every plant, fyc. But Peter, who is ever zealous, is not silent even so ; therefore the Lord reproves him, adding a reason for His reproof, Do ye not understand, that what- soever entereth in at the mouth goeth into the belly, and is cast out into the draught ? Jerome. Some cavil at this, that the Lord is ignorant of physical disputation in saying that all food goes into the belly, and is cast out into the draught; VER. 15 20. ST. MATTHEW. 559 for that the food, as soon as it is taken, is distributed through the limbs, the veins, the marrow, and the nerves. But it should be known, that the lighter juices, and liquid food after it has been reduced and digested in the veins and vessels, passes into the lower parts through those passages which the Greeks call f pores/ and so goes into the draught. Aug. The nourishment of the body being first changed into Aug. de corruption, that is, having lost its proper form, is absorbed 1^40. e" into the substance of the limbs, and repairs their waste, passing through a medium into another form, and by the spontaneous motion of the parts is so separated, that such portions as are adapted for the purpose are taken up into the structure of this fair visible, while such as are unfit are rejected through their own passages. One part consisting of faeces is restored to earth to reappear again in new forms ; another part goes off in perspiration ; and another is taken up by the nervous system for the purposes of reproduction of the species. Chrys. But the Lord in thus speaking answers His disciples after Jewish infirmity; He says that the food does not abide, but goes out ; but if it did abide, yet would it not make a man unclean. But they could not yet hear these things. Thus Moses also pronounces that they continued unclean, so long as the food continued in them; for he bids them wash in the evening, and then they should be clean; calculating the time of digestion and egestion. Aug. And the Lord includes herein man's two Aug. mouths, one of the body, one of the heart. For when He xv> 10. ' says, Not all that goeth into the mouth defileth a man, He clearly speaks of the body's mouth ; but in that which follows, He alludes to the mouth of the heart; But those things which proceed out of the mouth, come forth from the heart, and they defile a man. Chrys. For the things which are of the heart, remain within a man, and defile him in going out of him, as well as in abiding in him ; yea, more in going out of him ; wherefore He adds, Out of the heart proceed evil thoughts; He gives these the first place, because this was the very fault of the Jews, who laid snares for Him. Jerome. The principle therefore of the soul is not according to Plato in the brain, but according to Christ in the heart, and by this passage we may refute 560 GOSPEL ACCORDING TO CHAP. XV. those who think that evil thoughts are suggestions of the Devil, and do not spring from our proper will. The Devil may encourage and abet evil thoughts, but not originate them. And if he be able, being always on the watch, to blow into flame any small spark of thought in us, we should not thence conclude that he searches the hidden places of the heart, but that from our manner and motions he judges of what is passing within us. For instance, if he see us direct frequent looks towards a fair woman, he understands that our heart is wounded through Gloss. the eye. Gloss. And from evil thoughts proceed evil deeds non occ. an(j eyjj worc[s^ which are forbidden by the law ; whence He adds Murders, which are forbidden by that commandment of the Law, Thou shall not kill; Adulteries, fornications, which are understood to be forbidden by that precept, Tliou shall not commit adultery; Thefts, forbidden by the command, Thou shalt not steal; False ivitness, by that, Thou shalt not bear false witness against thy neighbour ; Blasphemies, by that, Thou shalt not take the name of God in vain, Kemig. Having named the vices which are forbidden by the divine Law, the Lord beautifully adds, These are they that defile a man, that is, make him unclean and impure. Gloss. Gloss. And because these words of the Lord had been occasioned by the iniquity of the Pharisees, who preferred their traditions to the commands of God, He hence con- cludes that there was no necessity for the foregoing tradi- tion, But to eat with unwashen hands defileth not a man. Chrys. He said not that to eat the meats forbidden in the Law defiles not a man, that they might not have what to answer to Him again ; but He concludes in that con- cerning which the disputation had been. 21. Then Jesus went thence, and depaited into the coasts of Tyre and Sidon. 22. And, behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, Thou Son of David ; my daughter is grievously vexed with a devil. non occ. VER. 23 — 28. ST. MATTHEW. 561 23. But He answered her not a word. And His disciples came and besought Him, saying, Send her away ; for she crieth after us. 24. But He answered and said, I am not sent but unto the lost sheep of the house of Israel. 25. Then came she and worshipped Him, saying, Lord, help me. 26. But He answered and said, It is not meet to take the children's bread, and to cast it to dogs. 27. And she said, Truth, Lord : yet the dogs eat of the crumbs which fall from their master's table. 28. Then Jesus answered and said unto her, O woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made whole from that very hour. Jerome. Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon, that He may heal the Tyrians and Sidonians; And Jesus went thence, and departed into the coasts of Tyre and Sidon. Kemig. Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananseans, and Sidon the boundary of the Chananreans towards the north. Chrys. Chrys. It should be observed, that when He delivered the Jews om' from the observance of meats, He then also opened the door to the Gentiles, as Peter was first bidden in the vision to break this law, and was afterwards sent to Cornelius. But if any should ask, how it is that He bade His disciples go not into the way of the Gentiles, and yet now Himself walks this way ; we will answer, first, that that precept which He had given His disciples was not obligatory on Him ; secondly, that He went not to preach, whence Mark even says, that He purposely concealed Himself. Kemig. He went that He might heal them of Tyre and Sidon; or that He might deliver this woman's daughter from the daemon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; And, behold, a woman, a Chananite, came out vol. i. 2 o 562 GOSPEL ACCORDING TO CHAP. XV. from those parts. Chrys. The Evangelist says that she was a Chanansean, to shew the power of Christ's presence. For this nation, which had been driven out that they might not corrupt the Jews, now shewed themselves wiser than the Jews, leaving their own borders that the}' might go to Christ. And when she came to Him, she asked only for mercy, as it follows, She cried unto Him, saying, Have Gloss, ap. mercy on me, Lord, Thou Son of David. Gloss. The great nse m. f^^ 0f tliis Chananaean woman is herein shewed. She believes Him to be God, in that she calls Him Lord; and man, in that she calls Him Son of David. She claims nothing of her own desert, but craves only God's mercy. And she says not, Have mercy on my daughter, but Have mercy on me ; because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, My daughter is sore vexed by a damon; thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says is sore vexed; its nature, Chrys. by a dcemon. Chrys. Note the wisdom of this woman, qiuedam sne went not to men who promised fair, she sought not loca, xivii. useless bandages, but leaving all devilish charms, she came <piau. to the Lord. She asked not James, she did not pray John, or apply to Peter, but putting herself under the protection of penitence, she ran alone to the Lord. But, behold, a new trouble. She makes her petition, raising her voice into a shout, and God, the lover of mankind, answers not a word. Jerome. Not from pharisaical pride, or the super- ciliousness of the Scribes, but that He might not seem to contravene His own decision, Go not into the way of the Gentiles. For Pie was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles Gloss, ap. for the season of His passion and resurrection. Gloss. And by this delay in answering, He shews us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her ; shewing herein that the prayers of the Saints are necessary in order to obtain any thing; as it follows, And His disciples came unto Him, saying, Send her away, for she crieth after us. Jerome. The disciples, as yet ignorant of the mysteries VER. 23 — 28. ST. MATTHEW. 563 of God or moved by compassion, beg for this Chananasan woman ; or perhaps seeking to be rid of her importunity. Aug. A question of discrepancy is raised upon this, thatAug.de Mark says the Lord was in the house when the woman H°^' came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house, and yet to have been relating the same event ; but when he says, that the disciples suggested to the Lord, Send her away, for she crieth after us, he seems to indicate clearly that the woman raised her voice in supplication, in following the Lord who was walking. We must understand then, that, as Mark writes, she entered in where Jesus was, that is, as lie had noticed above, in the house ; then, that as Matthew writes, He answered her not a word, and during this silence of both sides, Jesus left the house ; and then the rest fol- lows without any discordance. Chrys. I judge that the dis- ciples were sorry for the woman's affliction, yet dared not say 'Grant her this mercy/ but only Send her away, as we, when we would persuade any one, oftentimes say the v; ry contrary to what we wish. He answered and said, I am not sent but to the lost sheep of the house of Israel. Jerome. He says that He is not sent to the Gentiles, but that He is sent first to Israel, so that when they would not receive the Gospel, the passing over to the Gentiles might have just cause. Remig. In this way also He was sent specially to the Jews, because He taught them by His bodily presence. Jerome. And He adds of the house Of Israel, with this design, that we might rightly interpret by this place that other parable concerning the stray sheep. Chrys. But when the woman saw that the Apostles had no power, she became bold with commendable boldness; for before she had not dared to come before His sight, but, as it is said, She crieth after us. But when it seemed that she must now retire without being relieved, she came nearer, But she came and worshipped Him. Jerome. Note how perseveringly this Chanansean woman calls Him first Son of David, then Lord, and lastly came and worshipped him, as God. Chrys. And therefore she said not Ask, or Pray God for me, but Lord, help me. But the more the woman urged her petition, the more He strengthened His 2 o 2 564 GOSPEL ACCORDING TO CHAP. XV. denial ; for He calls the Jews now not sheep but sons, and the Gentiles dogs ; He answered and said unto her, It is not meet to take the children's bread, and give it to dogs. Gloss, ap. Gloss. The Jews were born sons, and brought up by the Anselm. jjftw -n tjie wors}1ip 0f one Q0a# The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from the children and given to the Gentiles, who are dogs, till the Jews refuse them. Jerome. The Gentiles are called dogs because of their idolatry ; who, given to the eating of blood, and dead bodies, turn to madness. Chrys. Observe this woman's prudence; she does not dare to contradict Him, nor is she vexed with the commendation of the Jews, and the evil word applied to herself; But she said, Yea, Lord, yet the dogs eat of the crumbs which fall from their master's table. He said, 7/ is not good; she answers, 'Yet even so, Lord;' He calls the Jews children, she calls them masters; He called her a dog, she accepts the office of a dog; as if she had said, I cannot leave the table of my Lord. Jerome. Wonderful are shewn the faith, patience, and humi- lity of this woman; faith, that she believed that her daughter could be healed ; patience, that so many times overlooked, she yet perseveres in her prayers ; humility, that she com- pares herself not to the dogs, but to the whelps. I know, she says, that I do not deserve the children's bread, and that I cannot have whole meat, nor sit at the table with the master of the house, but I am content with that which is left for the whelps, that through humble fragments I may come to the amplitude of the perfect bread. Chrys. This was the cause why Christ was so backward, that He knew what she would say, and would not have her so great excellence hid; whence it follows, Then Jesus answered and said unto her, 0 woman, great is thy faith, be it unto thee according to thy will. Observe how the woman herself had contributed not a little to her daughter's healing; and therefore Christ said not unto her, ' Let thy daughter be healed/ but, Be it unto thee according to thy will ; that you may perceive that she had spoken in sincerity, and that her words were not words of flattery, but of abundant faith. Gen. l, 6. And this word of Christ is like that word which said, Let VER. 23 — 28. ST. MATTHEW. 565 there be a firmament, and it was made ; so here, And her daughter was made whole from that hour. Observe how she obtains what the Apostles could not obtain for her ; so great a thing is the earnestness of prayer. He would rather that we should pray for our own offences ourselves, than that others should pray for us. Remig. In these words is given us a pattern of catechizing and baptizing children ; for the woman says not ' Heal my daughter/ or ' Help her/ but, Save mercy upon me, and help me. Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman's faith her daughter was healed, so by