22. It does not seem reasonable that we should consider him a simple and faithful judge who is rejected by the favor of the Lord; when he had promised the unwearied service of his obedience; for the Lord seeks not the appearance of obedience, but the purity of affection. Finally, he says above:
(Vers. 48.)
(Verse 48.) Whoever receives this child in my name.
23. In the place where the Lord teaches that simplicity should be without arrogance, charity without envy, and devotion without anger: for even children are advised to receive this with a more advanced affection; because while a child claims nothing for himself, he follows the form of virtue: and if he does not know reason, he is ignorant of fault. However, because simplicity without reason seems like weakness to many, in order for you to receive true admonition, that is, to diligently fulfill the duty of nature, you are reminded. Et ideo ait:
(Ibid.) Whoever receives this child in my name, receives me. And whoever receives me, receives him who sent me.
For whoever receives the imitator of Christ, receives Christ; and whoever receives the image of God, receives God. But because we were not able to see the image of God, the presence was made to us through the incarnation of the Word; so that the divinity that is above us may be reconciled to us.
25. However, because John greatly loved and therefore was greatly loved due to his fervent devotion to charity, he believes that someone who does not make use of a favor should be excluded, is not rightly condemned, but rather instructed. They are not condemned because they acted out of love, but rather instructed, so that they may know the difference between the weak and the strong. And therefore, although the Lord rewards the stronger ones, He does not exclude the weak.
(Vers. 50)
(Verse 50) Allow them, and do not hinder them; for whoever is not against you is for you.
Well, Lord, for both Joseph and Nicodemus, hidden disciples because of fear, did not deny you their service in the time of your suffering. But nevertheless, because you have said elsewhere: Whoever is not with me is against me, and whoever does not gather with me scatters; reveal to us, lest it appear to be otherwise. And I believe that if anyone considers the examiner of minds, they should not doubt that the actions of each person can be discerned by the mind. Finally, some say, follow me; others, foxes have dens. He is compelled, that one is removed; so that you may know that the faithful are admitted and the unfaithful are excluded.
27. (Verse 53-59.) But in fact, he rebuked his disciples because they wanted fire to come down on those who did not receive Christ: it is shown to us that we should not always seek revenge on those who have sinned; because sometimes it is more beneficial to you to have mercy for patience, in order to correct the fallen (23, q. 4, cap. Quod Christus). Finally, the Samaritans believed more quickly, from whom fire is kept away in this place. At the same time, learn that he did not want to receive from those whom he knew were not converted with a sincere mind; for if he had wanted to, he would have made the unfaithful faithful. But why did they not receive him? The evangelist himself explains, saying: Because his appearance was disliked by everyone in Jerusalem. However, the disciples were eager to be received in Samaria. But it is God who calls those whom he deems worthy, and he makes whom he wills to be religious. The disciples are not sinning when they follow the Law; for they knew that Phineas was considered righteous for killing the sacrilegious and that fire came down from heaven at the prayers of Elijah in order to avenge the prophet's mistreatment. But the one who fears will be avenged; he does not seek vengeance, he who does not fear. At the same time, it is shown to us in the apostles that they had the merits of the prophets, since they presumptuously assume the same power that the great prophet earned to obtain by right. And they assume rightly because fire descended from heaven at their words; for they are sons of thunder.
28. But the Lord marvels at all things, and does not easily accept one who offers himself without reason; nor is He moved by those who impiously refute their own Lord, in order to show that perfect virtue does not have a desire for vengeance, nor does it have any anger when there is fullness of charity; nor is weakness to be excluded, but rather to be helped. Far from the religious is indignation; far from the magnanimous is the desire for vengeance; far also from the prudent is thoughtless alliance and careless simplicity. And it is also said of them: Foxes have dens: nor is the courtesy of one with whose duty is not approved of admitted. For the hospitality of faith ought to be cautious; lest while we open the innermost parts of our home to unbelievers, we fall into the snares of another's treachery with unthinking credulity.
29. But lest we seem to have imprudently passed over this, why here we deny that those who can command unclean spirits by the imposition of hands in the name of Jesus should be prohibited: but according to Matthew, he says to them: I never knew you: depart from me, all workers of iniquity (Matt. VII, 23). We must take note that there is no difference in meaning or disagreement in opinions: but it is considered that not only the duties of the clergy, but also the works of virtue are required; and that the name of Christ is so powerful that it can help even those who are not very holy for protection; although it does not help for grace. Where no one should boast, nor should a redeemed man claim grace for himself, in whom the power of eternal name, not some possibility of human frailty, has worked; for it is not by your own merit but by his own hatred that the devil is conquered.
30. A man can exhibit sincere faith and observe the commandments with a religious mind, so that he may not be told: foxes have dens. For indeed the deceitful animal, always intent on traps, exercises the plunder of deception. Nothing is safe, nothing is idle, nothing is allowed to be secure, as it seeks prey amidst the very lodgings of men.
31. He compares heretics to foxes. Finally, when he calls the nations, he excludes heretics. For the fox is a creature full of deceit, preparing a pit, and always desiring to hide in the pit: so are the heretics, who do not know how to prepare a home for themselves, but try to deceive others with their tricks. Jacob dwells in a house: the heretic is in a pit, always intending the deceitful scheme of that Evangelical hen, about which it is written: How often have I desired to gather your children together, like a hen gathering her chicks, and you were not willing? Behold, your house will be left deserted (Matt. 23:37-38). Therefore, they deserve to have ditches, because they have lost the house they had. This animal never becomes tame; hence the Apostle says, 'Reject a heretical man after one...rebuke' (Titus 3:10). He is of no use, or benefit, not even as food; for Christ did not say of this: 'My food is to do the will of my Father, who is in heaven' (John 4:34). Moreover, it also drives them away from its fruits: 'Catch the little foxes for us, the ones destroying the vineyards' (Song of Solomon 2:15); that is, those that destroy the smaller vineyard, not the larger. And that is why Samson tied torches to their tails and let them loose in the fields of the foreigners (Judges 15:4); because heretics attempt to burn the fruits of others, more with loud barking than with refined words (for whoever denies the Word does not have a voice), for the present they speak freely with their mouths, but in the future, with their tails bound and burning with torches, they signify the fiery end of themselves.
Moreover, the birds of the sky, which are frequently derived in likeness to evil spirits, construct certain nests within the hearts of the wicked. And for this reason, the Son of Man, because wickedness abounds, has no place to rest his head. Indeed, when cunning rules, there is no place for simplicity, and no possession can exist in the affections of individuals for divinity: For the head of Christ is God (1 Corinthians 11:3), who, when he approves a pure mind, in a manner reclines above it with the power of his majesty: which seems to be evident by the fact that a certain overflowing grace is implanted in the hearts of the good.
33. (Verse 59.) Therefore, understand that God does not reject worship, but rather fraud: he rejected the deceitful one and chose the innocent, saying, 'Follow me.' But he said this to whom he already knew the father was dead, the same father of whom it was said to him, 'Forget...the house of your father' (Psalm 44:11). So see that the Lord, whom he shows mercy to, also calls those who are unaware, and he responds to the one who asks for paternal forgiveness:
(Vers. 60.)
(Verse 60) Let the dead bury their own dead, but you go and proclaim the kingdom of God.
Therefore, when we undertake the religious duty of burying the dead, just as here the burial of a father is also prohibited, unless you understand that human matters should be subordinate to divine matters. It is a good pursuit, but a greater hindrance; for whoever divides their pursuit, also divides their devotion (Acts 6:2 et seq.); and whoever divides their care, defers their progress (Luke 10:4). Therefore, the greatest things must be done first; for even the apostles, so that they would not be occupied with the pursuit of distributing, appointed ministers for the poor: and when they themselves were sent by the Lord, no one was prescribed the duty of administering salvation along the way: not because the duty of benevolence was displeasing, but because the intention of pursuing devotion pleased more.
35. However, how can the dead bury the dead, unless the body of one who has lost their heart and soul to infidelity is buried, so that their soul may be with God? Or is it because death is understood here in two ways, one as the end of nature, the other as the consequence of sin? There is also a third death, in which we die to sin and live for God, just as Christ died for sin. For he who died to sin died once, but he who lives lives to God (Rom. 6:10).
Therefore, death, by which the bond between body and soul is separated, is not to be feared, not to be dreaded; since it seems to be a departure of ourselves, not a punishment: not to be feared by the brave, desired by the wise, sought after by the wretched, of which it is said: Men will seek death, and shall not find it (Apocalypse 9:6).
37. There is also another death that brings the destruction of worldly pleasures: in it, not nature, but sins perish. We undergo this death when we are buried with baptism, and as dead with Christ from the elements of this world, we suffer the deeds of our former life to be forgotten. This death, when Balaam prophesied, he desired to live for God, and so he said: Let my soul die with the souls of the just, and let my seed be as their seed (Num. 23:10).
There is also a third death, when Christ, who is our life, is not known: but to know Christ is eternal life, which is now present to the just in shadow, but in the future it will be face to face; for the Lord Christ is the Spirit before our face (Lamentations 4:20), of whom it is said: In his shadow we live among the nations (Psalm 56:2). David hoped in the shadow of his wings, he longed for the shadow of him, and the Church sits in his shadow (Song of Solomon 2:3).
39. If only, Lord Jesus, does your shadow contribute as much as truth will bring? How will we live when we are no longer in the shadow but in life itself? For now our life is hidden with Christ in God. But when Christ appears, our life, then we will also appear with him in glory (Colossians 3:3-4). That sweet life is the one that does not have death: but this life of the body has death due to the transgression of nature, which is often even desired. The soul itself often experiences the death of sin: For the soul that sins, it shall die (Ezekiel XVIII, 4). But when it begins to be strengthened by the firmness of blessedness and is no longer subject to sin, it will no longer be mortal, but will obtain eternal life.