86. (Verse 2.) And the prince is well introduced to the tax collectors. For who despairs of themselves when even he, who obtained his wealth through fraud, has arrived? And he himself says he's rich. So that you may know that not all rich people are greedy.
87. (Vers. 3.) What does it mean that Scripture expresses the stature of no other person except this one, because he was of low stature? See, lest perhaps he was of low malice or still of small faith; for he had not yet promised when he ascended, he had not yet seen Christ, and he was still of low merit. Finally, John was great because he saw both Christ and the Spirit descending like a dove and remaining upon Christ, as he himself says: I saw the Spirit descending like a dove, and remaining upon him (John 1:32).
88. But what crowd, if not the foolish confusion of the multitude, who cannot see the pinnacle of wisdom? Therefore, as long as Zacchaeus is in the crowd, he does not see Christ; he ascends above the crowd and sees; that is, surpassing the ignorant mob, he deserved to behold the one he desired. Moreover, he added beautifully:
(Vers. 4.)
(Verse 4.) Because the Lord was going to pass through that part.
89. Whether he was under a fig tree or whether he was about to believe, in order to preserve the mystery and sow grace: for he had come to pass through the Jews to the Gentiles.
90. So Zachaeus looked up high; for now, by the height of faith, he stood out among the fruits of new works like a tree flourishing in its abundant altitude. And since we have shifted from type to moral meaning, it is pleasing to the many desires of believers to ease their minds on the Lord's day and mix in festivities. Zachaeus in the sycamore tree, indeed the new fruit of the new time, so that this may also be fulfilled: The fig tree has produced its thick branches (Song of Solomon 2:13); for this reason, Christ came, so that not fruits, but men would be born from trees. We read elsewhere: When you were under the fig tree, I saw you (John 1:48). Therefore, Nathanael was not under the tree, that is, above the root, because he is just; for the root is holy. However, Nathanael was under the tree, because he was under the Law; Zacchaeus was above the tree, because he was above the Law: the former hidden defender of the Lord, the latter public preacher. The former still sought Christ from the Law, the latter was already above the Law, leaving behind his own things and following the Lord.
(Verse 16) Behold, your mina has acquired ten minas.
91. As a good order, so that he would call the nations and order the killing of the Jews, who did not want Christ to rule over them, he sent this comparison ahead, so that it might not be said: He had given nothing to the Jewish people, from where could he become better; or what is demanded from someone who has received nothing? This is not a small amount, which the woman in the Gospel because she did not find, lit a lamp, and with the light, she searched, rejoicing when she found it (Luke 15:8).
92. (Verse 18.) Finally, out of ten minas one made another, and another five. Perhaps these have a moral meaning, because there are five senses of the body: those ten, being double, that is, the mystical and moral teachings of the Law. Hence, Matthew placed five talents and two talents (Matt. 25:15): the five talents to represent moral teachings, and the two talents to represent both mystical and moral teachings. Thus, the lower number is more productive. And here we can understand the ten minas as ten words, that is, the doctrine of the Law: the five minas as the teachings of the master's discipline. But I want the law to be perfect in all things; for the kingdom of God is not in speech but in virtue.
93. But indeed, because he speaks about the Jews, two alone are carrying multiplied money; not certainly of bronze, but of a dispute's interest. For the money of interest is one thing, the interest of heavenly doctrine is another.
Finally, when the Lord says, 'Why did you not put my money on the table?' (Matthew 25, 18), he seeks interest not on our money, but on his own.
95. One person hides himself within the earth, because he overwhelms the reason that was given to us, which leads to the image and likeness of God, with the pursuit of pleasure, and he hides himself like a pit of flesh. As for others, they are silenced, who, like spendthrift debtors, have lost what they received. (Luke 20:10). In those two instances, there are only a few who have been appointed as vineyard workers twice: in the rest, all are Jews. (Matthew 24:18). Matthew also wanted to apply this comparison to us, that just as the rich person who does not share his wealth with the poor is likewise guilty, so too is the person who does not share the grace of his teaching with the inexperienced, even though he is able to teach, guilty of no small fault. (Book 5, On Faith, Chapter 1). Of which, since we have already spoken about in the books written concerning faith, it would be better to move on.
However, there can be ten cities, unless perhaps the souls to whom the Lord entrusts money and who have approved chaste words like silver, have lent money to the minds of men. For just as Jerusalem is said to be built like a city, so are peaceful souls. And just as angels preside, so do those who have earned the life of angels.
Book Nine
(Vers. 29, 30.)
(Verse 29, 30.) And it came to pass, when he came near to Bethphage and Bethany, at the mount called the Mount of Olives, he sent two of his disciples, saying: Go into the village opposite, in which when you enter you will find a colt tied, on which no one has ever sat.
1. Beautifully, the Jews having been left behind, the Lord ascended the temple, in which the Lord is worshipped not in letter, but in spirit. This is the true temple, in which the series of faith, not the structure of stones, founded. Therefore, those who hated are abandoned, and those who were loved are chosen.
2. And therefore he came to the Mount of Olives, to plant new olive trees with sublime virtue, whose mother is she who is above Jerusalem. In this mountain is that heavenly farmer, so that all planted in the house of God may be able to say individually: But I am like a fruitful olive tree in the house of the Lord (Psalm 51:10). And perhaps this mountain is Christ himself. For who else would bear such fruits of olive trees, not with the fertility of withering berries, but with the fullness of the Holy Spirit of fruitful nations? He himself is the one through whom we ascend, and the one to whom we ascend. He himself is the door, he himself is the way, who is opened and who opens, who is knocked upon by those entering, and adored by those departing.
Therefore, he was in the castle, and a colt was tied with a donkey: it could not be untied, except by the command of the Lord: the apostolic hand untied it: such an act, such a life, such grace. Be such that you can also untie the tied.
Now let us consider who those were, who, after their error was detected, were cast out of paradise and are confined in a castle. And you see how those whom death had expelled, life has restored. (Matthew 21:2). And therefore, according to Matthew, we read about both the donkey and the foal, so that just as both sexes were expelled in two individuals, both sexes are restored in two animals. Therefore, there, in the mother donkey, the error is figuratively represented as Eve; but here, in the foal, the universality of the gentile people is expressed; and therefore, the foal is placed upon the donkey.
5. And well: In which no one has sat; because no one before Christ called the nations to the Church. Finally, according to Mark, you have this: But no one has yet sat of the human race (Mk. XI, 2). However, he was bound by the chains of perfidy, held captive by injustice, serving in error to a false master: but he could not claim dominion over himself, whom he had made guilty not by nature, but by fault. And therefore, when the Lord is said to be one, he is understood to be alone; for there are many gods and many lords, but in a general sense: yet for us, there is only one God and one Lord. Therefore, although not explicitly expressed, the Lord is defined not by the addition of a person but by the totality of nature.
But Marcus brought the bound man before the door (Mark. XI, 4); for whoever is outside Christ is on the way: but whoever is in Christ is not outside. In passing, he added, where there is no certain possession, there is no crib, no nourishment, no stable. Miserable servitude for whom the right is uncertain; for he has many masters who has none. They bind others to possess; he sets free in order to hold; for he knows that gifts are more powerful than chains.
And not idle is that which the two disciples are directed, Peter to Cornelius, Paul to the others (Acts 10:23 and 13:3). And therefore he did not designate persons, but defined the number; however, if there is someone who demands persons, he can consider Philip whom the Spirit sent to Gaza (Acts 8:26), when he baptized the eunuch of the queen Candace, and from Azotus he sowed the word of the Lord in Caesarea through all the cities. And not to be overlooked is what he asserts should be sent back soon; because there were those who needed to be directed to preach the Lord Jesus in the territories of the Gentiles.
8. (Verse 34.) So they went and brought the colt: but they used not their own words, but that which Jesus had spoken. That you may know, that they did not infuse faith to the people of the Gentiles by their own speech, but by the word of God; and that the powers which claimed obedience from nations yielded to the divine command, not to their own authority, to the name of Christ.