(Vers. 26.)
(Verse 26.) Woe to you when all men speak well of you!
Does it not seem to you that these are the ones who, not long ago in the council of Ariminum, as authors of treacherous apostasy, lost the grace of God while following the favor of the emperor? Those who seek to please the powerful have subjected themselves to a perpetual curse.
72. Therefore, the holy Matthew incited the people to virtue and faith by the rewards: he also deterred them from crimes and sins by the threat of future punishments. He did not come to the place of blessings until he had advanced through the enumeration of many heavenly deeds, not in vain, so that he might teach the people, strengthened by divine miracles, to progress beyond the path of the Law and to follow in the footsteps of virtue. It is necessary to be cautious there, where the hearts of the weak people still wavered: here, virtue was to be aroused by the sound of the trumpet. This book teaches what is revealed in the prefaces and what is expounded in the course of the discourse. There, those who are weak are still nourished with a certain milk of the Law, and therefore are led through the path of the Law to grace: they hear what the Law is, so that by following the Law, they may go beyond the Law. Here, the more firmly established Church is not nourished with milk, but is nourished with food; for charity is a stronger food. Finally, among the three greatest virtues, faith, hope, and charity, charity is the greatest.
73. (V. 27.) Therefore, charity is ordained when it is said: Love your enemies, so that what is spoken in the Church may be fulfilled, which was said before: Ordain in me charity (Song of Solomon 2:4); For charity is ordained when the precepts of charity are formed. See how it begins from higher things and rejects the Law behind the blessings of the Gospel. The Law commands the cycle of vengeance (Exodus 21:24); The Gospel imparts charity in enmities, kindness in hatred, blessings in curses, help to persecutors, patience to the hungry, and the grace of reward. How much more perfect is the athlete who does not feel injury!
74. (Verse 31.) And so that the Lord may not appear to dissolve the Law, He keeps the principle of reciprocity in benefits, which He neglects in injuries. But nevertheless, by saying: As you wish that men would do to you, do so to them likewise, the reciprocity itself is more abundant when actions are equal to desires. For virtue does not know the measure of grace: nor is it satisfied to return what it has received, it desires to multiply what it has taken: so that it may not be inferior in bestowing kindness, even if it is equal in duty. For it is not only the quantity, but also the order and timing, that determine the value of benefits; for in equal benefaction, the one who begins first is considered prior; for the one who begins the act of kindness is the benefactor, and the one who returns it is the debtor. Therefore, the priority of benefaction is a different kind of benefit; for if someone returns the money, they do not pay back the favor, and they remain a debtor of favor, even if they no longer owe money: why do we think that the return of a favor can void gratitude, when its repayment is more a testimony of acknowledgement than an absolution?
75. (Verse 32.) Therefore, the Christian is imbued with a good example; so that not content with natural law, he seeks the grace of God. For if love is common to all, even sinners, then a profession of higher rank should also have a more abundant zeal for virtue, so that he may love even those who do not love him. For although no merits exclude the use of love, they do not exclude the virtue of love. Just as in the one who loves you, it is shameful not to return the favor; and through the love of gratitude, love for the person grows in you whom you did not previously love: so also in the one who does not love, you must love virtue; so that while you love virtue, you may begin to love the person whom you do not love: since rare and temporary rewards are for lovers, eternal rewards are for virtue.
But what is so surprising as to offer the other cheek to one who strikes the jaw? Does not every impulse of indignation break, is not anger appeased? Does not patience bring it about that, after your assailant has struck you, you strike him more with your own remorse? Thus you will both repel injury and seek favor. And often the greatest causes for love arise when patience is offered to insolence, when kindness is returned for injury. Indeed, as I remember hearing, we think that philosophy expresses this idea in that one raised eyebrow; that is, justice seems to have divided itself into three parts: one for God, which is called piety; another for parents, or the rest of the human race; and the third for the dead, so that due rites may be performed for them. But indeed, the Lord Jesus, having surpassed the oracle of the Law and the pinnacle of philosophy, extended the duty of piety even to those who had wounded him. For if an enemy who has fought with you in war and with weapons, having laid down his arms, obtains mercy for his own salvation, and this usually happens either by contemplating nature or by the right of war itself, so that life is granted to the conquered: how much more should it be extended with a better view of religion! For when the desire for preservation of health does not move the warrior, what should move the soldier of peace?
Therefore, that apostolic teaching, because love is patient, is kind, does not envy, does not boast... is perfected in these precepts. If it is patient, it must endure the one who strikes it: if it is kind, it must not respond to curses: if it does not seek what is its own, it must not resist the one who takes it away: if it does not envy, it must not hate the enemy. And yet the Apostles have an abundance of divine precepts of piety; for it is greater to give than to yield: it is greater to love enemies than not to envy them. All of this the Lord both said and did. When He was cursed, He did not curse in return; when He was struck, He did not strike back; when He was stripped, He did not resist; when He was crucified, He asked forgiveness for His persecutors, saying: Father, forgive them, for they do not know what they are doing (Luke 23:34). He defended his accusers from the accusation. They prepared the cross for Him, and He repaid them with salvation and grace.
78. (Verse 35.) And yet, since the very pursuit of virtues becomes sluggish without reward, and He has set before us both an example and a promised reward from heaven, promising that we shall be the sons of God, if we are imitators of Him. For he who hastens to the reward ought not to despise the example, because the more excellent the reward, the more strenuous the duty. But what a reward is the mercy that is obtained through the right of divine adoption! Therefore, follow mercy, so that you may deserve grace.
79. (Verse 36.) The kindness of God extends widely: it rains on the ungrateful, the earth does not withhold its abundant produce from the wicked. The same sun of the world equally illuminates the sacrilegious and the religious. Or, to understand these things mystically, the Lord watered the people of the Jews with rains and shone with the rays of the eternal sun, even though they did not deserve it. But since they were soaked with worldly dew, the Church of God is admitted to the heavenly light, yet in such a way that the prerogative of mercy is preserved for them also if they believe.
He added, do not judge hastily, lest being conscious of your own guilt, you are forced to pass judgment on another.
81. (Verse 44.) It is also a great discipline not to seek fruitful things from unfruitful ones, nor to expect the produce of fertility from uncultivated ones. For to each one, their cultivation gives fruit. In the thorns of this world, that fig cannot be found which, because it is better with fruitful fruits, is well suited to the appearance of resurrection for it is written: They put forth their green figs (Song of Songs 2:13); which immature, useless, and perishable fruit preceded in the Synagogue: or because our life is immature in the body, mature in the resurrection. And therefore, we must distance ourselves from secular worries, which gnaw at the soul and burn the mind, so that we may attain the ripe fruits of diligent cultivation, which cannot be found in the uncultivated parts of this world. For figs are not gathered from thorns, nor grapes from thistles. One is concerned with the world and resurrection, the other with the soul and body: either because no one acquires the fruit of their soul's sins, which, like a grape close to the ground, rots in the higher realms; or because no one can escape the damnation of the flesh, except for those whom Christ has redeemed, who hung on the cross like a grape. Therefore, let us distance ourselves from that flesh, which is commanded to bring forth thorns for the condemned man (Gen. III, 18), let us raise our spiritual eyes, let us stretch out our hands; so that we may be able to harvest Christ.
82. (Verse 46.) But it teaches that the foundation of all things is the obedience of virtues to heavenly precepts, through which our house cannot be shaken by the flood of pleasures, the assault of spiritual wickedness, the worldly rain, or the foggy disputes of heretics.
83. (Chapter VII - Verse 1) And when he had finished giving these instructions, he teaches his disciples to follow the example of their teachers. For immediately the servant of a Gentile centurion is offered to the Lord to be healed, in whom the people of the nations, who were held captive by the bonds of earthly servitude and tormented by deadly passions, are expressed to be healed by the grace of the Lord. But what he said about the servant dying did not deceive the Evangelist; for he would indeed have died if he had not been healed by Christ. Therefore, he fulfilled the commandment with heavenly love, who loved his enemies in this way: that he might rescue them from death and bring them into the hope of eternal salvation.
84. (Verse 6.) But how remarkable is the humility of the divine that the Lord of heaven did not scorn to visit the servant of a centurion! Faith shines forth in works, but humanity operates more in emotions. He certainly did not do this because he could not care for him in his absence, but to give you a form to imitate in humility, by teaching you to be submissive to those who are lower and deferential to those who are higher. Finally, in another place, he says: Go, your son lives (John 4:50); so that you may know both the power of divinity and the grace of humility. He did not want to continue there, lest he appear to have bestowed his riches more on his adopted son: he himself went ahead, lest he appear to have despised the lowly status of a centurion's servant; for we are all one in Christ, slave and free.
85. But see the faith as a prerogative of medicine. Also note that even among the pagan people there is insight into the mystery. The Lord continues: the centurion is excused, with his military command, due to his humbleness, and he shows reverence, and he is quick to have faith and honor. And Luke also mentions that friends were sent by the centurion to meet Jesus; so that his presence would not burden the dignity of the Lord, and to show respect for his duty. Haec moraliter.
But the people of the nations wished for the mystic one, whom the Jewish people crucified, to remain uninjured by injustice; and as for faith, they believed in the word, that is, in the power of God, and expected that healing would be given to people by Christ. But as for the mystery, they saw that Christ was not yet penetrable in the hearts of the still pagan people. And therefore, because he had not yet washed away the stains of past thoughts, he considered himself to be burdened rather than helped by the Lord's favor. So that widow of Sarepta considered herself unworthy of prophetic hospitality (III Kings 17:18). And for this reason the Lord preferred faithfulness of the Gentiles in that one.
87. (Verse 9.) And indeed, if you read it thus: In no one have I found such great faith in Israel, the understanding is simple and easy. But if you read it according to the Greeks: Nor in Israel have I found such great faith, this faith is even preferred to the chosen and to those who see God.
88. (Verse 10.) But consider the economy: the faith of the master is proven, and the health of the servants is strengthened. Therefore, the merit of the master can help the servants not only by the merit of faith, but also by the zeal of discipline. Also, observe another aspect of the Lord's humility: He does not promise, but He acts; for although He had not yet commanded healing, the servants who were sent found the servant boy in good health.
(Vers. 12-14.)
(Verses 12-14.) When he was approaching the gate of the city, behold, a dead man was being carried out, the only son of his mother, and she was a widow, and a large crowd from the city was with her. When the Lord saw her, he was moved with pity for her and said to her, “Do not weep.” Then he came forward and touched the coffin.
89. And this place is overflowing with both forms of grace, so that we may believe in the quickening divine mercy of the widow's mother through her lamentation, especially her who is broken by the toil or death of her only son; yet, the merit of the widow's sorrow is won over by the mass of funeral rites; and this widow, surrounded by the multitude of peoples, seems to be more than a woman, who has deserved to obtain the resurrection of her only young son through her tears; because the holy Church calls the younger people away from the pomp of the funeral and the ultimate rest of their graves back to life by contemplating tears; for they are forbidden to weep, since resurrection is owed to them.
90. He, who indeed was dead in the tomb, was carried to the grave with four material elements; but he had hope of rising again, because he was carried on wood. And although this did not benefit us before; yet after Jesus touched it, it began to advance towards life; so that it would be a sign of salvation to the people to be given back through the instrument of the cross. Therefore, upon hearing the word of God, those harsh carriers of that funeral stood still, who were pressing the human body, weighed down by the deadly flow of material nature. For what else do we lie lifeless, as if in a kind of bier, that is, the instrument of our final burial, when either the fire of excessive desire burns, or cold sweat overflows, or the strength of our souls is maintained by a sluggish state of the body, or our spirit, solidified by vice, nourishes the mind void of pure light? These are the bearers of our funeral.
But although the hope of life has been abolished for all by the finality of death, and the bodies of the deceased lie nearby in the tomb; nevertheless, by the word of God, the corpses that are about to die rise again, the voice returns, the son is returned to his mother, he is called back from the tomb, he is snatched away from the sepulcher. What is your tomb, if not evil morals? Your tomb is deceit, your sepulcher is your throat: For their throat is an open sepulcher (Psalm V, 11), from which dead words are uttered. From this tomb Christ liberates you, from this mound you will arise, if you listen to the word of God.