Luke 19 · The Lantern

Jesus and Zacchaeus

And having entered, he was passing through Jericho.

And behold, a man by name being called Zacchaeus; and he himself was a chief tax collector, and he himself rich.

Zacchæus in the sycamore, the blind man by the way side: upon the one our Lord waits to show mercy, upon the other He confers the great glory of abiding in his house. The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud.

Zacchaeus was leader of the tax collectors, a man entirely abandoned to greed, whose only goal was the increase of his gains. This was the practice of the tax collectors, although Paul calls it idolatry, possibly as being suitable only for those who have no knowledge of God.

Therefore there follows the attraction of the sinner; on account of which it continues: And behold, a man by the name of Zacchaeus: whose name was well-known and widely spoken of, not on account of the fame of virtue, but the infamy of rapacity. Whence he adds: And he was a chief of the tax collectors, who pursued the profits of the world by right and by wrong.

And he was seeking to see Jesus, who he is, and he was not able because of the crowd, because he was small in stature.

The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican's wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles to his seeing Him.

The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchæus therefore, while he was in the crowd, saw not Christ, but having advanced beyond the vulgar ignorance, was thought worthy to entertain Him, whom he desired to look upon.

Whence it is also added: And he sought to see Jesus, who he was; which he would not have done so eagerly unless he loved him, nor would he have loved or believed unless he had been preceded by his grace, because John 6: "No one comes to me unless my Father who sent me draws him." Jesus drew this man so that he might be an example to others.

And having run to the front, he went up into a sycamore-fig tree so that he may see him, for he was soon to pass that way.

But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i. e. Jesus, passing by.

(Mor. 27. c. 46.) Or because the sycamore is from its name called the foolish fig, the little Zacchæus gets up into the sycamore and sees the Lord, for they who humbly choose the foolish things of this world are those who contemplate most closely the wisdom of God.

Third, as to the facilitating factor, which indeed was the height of the sycamore tree, he adds: And running ahead, he climbed up into a sycamore tree to see him, because he was about to pass that way. In this his eagerness appears both in running ahead and in climbing up high, so that what he lacked in himself he might supply through an external aid.

And as he came to the place, having looked up, Jesus said to him, “Zacchaeus, having hurried, come down; for today it behooves me to stay in your house.”

And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee?" "The Son of man hath not where to lay His head;"-the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking bac…

"But of those who are present, whom shall I choose but Zacchaeus, to whom also the Lord went in and rested, judging him worthy to be saved?" And having said this, he laid his hand upon Zacchaeus, who stood by, and forced him to sit down in his own chair.

And when he had come etc. After he expressed the eagerness of Zacchaeus to see Christ, here secondly he expresses the hospitality toward receiving Christ. In describing this, three things are introduced, namely the condescension on the part of Christ, the devotion on the part of Zacchaeus, and the murmuring on the part of the perverse people.

And having hurried, he came down and received him rejoicing.

But Zacchæus made no delay in what he did, and so was accounted worthy of the favour of God, which gives sight to the blind, and calls them who are afar off.

Jesus, seeing him, commands him to come down quickly, as He is to be in his house. Zacchaeus did not delay, for one must not hesitate when Christ commands something, but came down and "received Him joyfully," though many murmured. Let us see, then, what fruits he bears on the occasion of Christ's visit.

(Hom. de caec. et Zacc.) Observe the gracious kindness of the Saviour. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican's house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness.

And having seen it, all were grumbling, saying that, “With a sinful man he has entered to stay.”

And when they saw it, they all murmured, saying that he had turned aside to a sinner's house. It is evident that the Jews always hated the salvation of the nations, for it is written: "On the following Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy.

Third, with regard to the murmuring of the perverse people, he adds: And when all saw, namely with the eye of perverse judgment, concerning which Sirach 11: "Like a spy watching for the fall of his neighbor: for the plotter, turning good things into evil, places a stain even upon the elect." And because murmuring follows upon evil judgment, he therefore adds: They murmured, say…

(Hom. de caec. et Zacc.) But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.

Then having stood, Zacchaeus said to the Lord, “Behold, the half of my possessions, Lord, I give to the poor; and if of anyone I have defrauded anything, I restore it fourfold.”

Now, that the law did beforehand teach mankind the necessity of following Christ, He does Himself make manifest, when He replied as follows to him who asked Him what he should do that he might inherit eternal life: "If thou wilt enter into life, keep the commandments." But upon the other asking "Which?" again the Lord replies: "Do not commit adultery, do not kill, do not steal,…

Zacchaeus must be praised. His riches were unable to keep him from the royal threshold. He should be greatly praised because his riches brought him to the threshold of the kingdom. From this, we understand that wealth is not a hindrance but a help to attaining the glory of Christ.

(Hom. de caec. et Zacc.) And so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys.

Then Jesus said to him that, “Today salvation has come to this house, because he himself also is a son of Abraham;

Nay, He bids Zaccheus and Matthew, the rich tax-gathers, entertain Him hospitably. And He does not bid them part with their property, but, applying the just and removing the unjust judgment, He subjoins, "To-day salvation has come to this house, for as much as he also is a son of Abraham." He so praises the use of property as to enjoin, along with this addition, the giving a sh…

Jesus said to him: "Today salvation has come to this house, because he too is a son of Abraham." Zacchaeus is called a son of Abraham, not because he was born of his lineage, but because he imitated his faith.

Secondly, with regard to the accepting reception of Christ, he adds: But Jesus said to him: Because today salvation has been made for this house, through the bestowal of divine grace, which was given at Christ's presence, through which the Church is dedicated and sanctified: the Gloss: "Salvation, which once filled the house of the Jews, today has shone forth upon the people of…

for the Son of Man came to seek and to save that having been lost.”

The Parable of the Ten Minas

Now when they are hearing these things, having proceeded, he spoke a parable, because of him being near to Jerusalem, and they thinking that the kingdom of God is about to appear immediately.

There were some who thought that our Saviour's kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father.

The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly shows to them, that as God He knew their thoughts, putting to them the following parable, A certain nobleman, &c.

As they were hearing these things, etc. After He approved liberality in distributing temporal goods by an explicit example, here by a parabolic example He commends diligence in multiplying spiritual goods, and conversely reproves negligence. Moreover, this diligence consists in the liberal distribution of spiritual goods themselves, and negligence in their concealment.

He said therefore, “A certain man of noble birth proceeded to a distant country to receive for himself a kingdom and to return.

"And there was given unto Him the kingly power," which (in the parable) "He went away into a far country to receive for Himself," leaving money to His servants wherewithal to trade and get increase -even (that universal kingdom of) all nations, which in the Psalm the Father had promised to give to Him: Ask of me, and I will give Thee the heathen for Thine inheritance.

(de Qu. Ev. lib. ii. qu. 40.) Or the far country is the Gentile Church, extending to the uttermost parts of the earth. For He went that the fulness of the Gentiles might come in; He will return that all Israel may be saved.

He said therefore: A certain man etc. After the occasion for introducing the parable, there follows here the ordered exposition of what has been introduced: concerning which there is first described the state of merit and demerit; and secondly, the state and form of judgment, at the passage: And it came to pass, that he returned, having received the kingdom etc.

Then having called ten servants of his own, he gave to them ten minas and said to them, ‘Trade in that I come back.’

What you have offered to God you shall receive back multiplied. Something like this, although put in another way, is related in the Gospels when in a parable someone received a pound that he might engage in business, and the master of the house demanded the money. If you have caused five to be multiplied to ten, then they are given to you.

To those who believe in him, the Savior distributes a variety of divine gifts. We affirm that this is the meaning of the talent. Truly great is the difference between those who receive the talents and those who have even completely denied his kingdom. They are rebels that throw off the yoke of his scepter, while the others are endowed with the glory of serving him.

Second, with regard to the conferral of grace in the sending of the Holy Spirit, he adds: And having called his ten servants, he gave them ten minas.

But his citizens were hating him, and sent a delegation after him, saying, ‘We are not willing for this man to reign over us.’

And it came to pass on the returning of him, having received the kingdom, that he directed these servants to be called to him, to whom he had given the money, in order that he may know what they had gained by trading.

This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen, for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice.

But when Christ returns, having taken unto Himself His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it is added, Then came the first, saying, Lord, thy pound has gained ten pounds.

And it came to pass, that he returned, etc. After he described the state of merit, he here describes the form and state of judgment, which indeed the Evangelist describes: first, generally with respect to all; second, with respect to the faithful servants, at the passage: And the first came saying; third, with respect to the negligent, at the passage: And the third came saying;…

Then the first came up, saying, ‘Master, your mina has produced ten more minas.’

But the ten cities are the souls over whom he is rightly placed who has deposited in the minds of men his Lord's money and the holy words, which are tried as silver is tried in the fire. For as Jerusalem is said to be built as a city, (Ps. 121:3.) so are peace-making souls. And as angels have rule, so have they who have acquired the life of angels.

The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its teaching it united to itself the people who were subject to the law.

But the first came etc. After he describes the form of judgment with respect to all, here he consequently describes it with respect to the faithful servants.

And he said to him, ‘Well done, good servant! Because in very little you were faithful, be having authority over ten cities.’

It follows, And he said unto him, Well done, thou good servant: because thou hast been faithful in a very little, &c. The servant is faithful in a very little who does not adulterate the word of God. For all the gifts we receive now are but small in comparison of what we shall have.

Second, with regard to the acceptance of the heavenly judgment, he adds: And he said to him: Well done, good servant, because you have been faithful in a little.

(Evagrius.) Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jerusalem, which is built with precious stones, because they have had their conversation honest in Christ; so little do they purge their…

And the second came, saying, ‘Your mina, Master, has made five minas.’

Then he said also to this one, ‘And you yourself be over five cities.’

And another came, saying, ‘Master, behold your mina, which I was keeping lying in a piece of cloth;

for I was afraid of you, because you are a harsh man; you take up what you did not lay down, and you reap what you did not sow.’

"For I feared you," he says, "because you take up what you did not lay down." Many excuse themselves with such a pretext. Not wishing to be of benefit to anyone, they say: where God has not sown giftedness and ability, do not seek a harvest there. He did not create such-and-such a person gifted and capable of learning — so why demand from me that I be of benefit to him?

Secondly, as to the wicked excuse, he adds: For I feared you, because you are an austere man; in which he excuses himself as a sluggard through fear; Proverbs twenty-two: "The sluggard says: There is a lion in the way, a lioness in the paths, and I shall be killed in the midst of the streets." Whence also that word of the Psalm applies to such people: "They trembled with fear w…

He says to him, ‘Out of your mouth I will judge you, evil servant. You knew that I myself am a harsh man, taking up what I did not lay down and reaping what I did not sow;

And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter…

You knew that I am a harsh man, taking what I did not lay down, and reaping what I did not sow, and why did you not give my money to the table? What he had thought to say as an excuse turns into his own fault.

Thirdly, as to the just reproof of the servant, it is added: He says to him: Out of your own mouth I judge you, wicked servant. Wicked servant he calls him, because he was slothful in neglecting, because he was proud in justifying himself, and wicked in accusing the lord.

then because of why did you not give my money to a bank, and I myself, having come, would have collected it with interest?’

In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only bound diligently to keep, but we are commanded to increase; and hence it follows, that at my coming I might have required the same with usury.

And I coming, would have certainly demanded it with interest. He who receives the money of the word from the teacher, and acquires it by believing, must necessarily repay it with interest by working, so that what he has learned by hearing, he may carry out in action. Indeed, through interest, money even not given is received.

And why did you not put my money at the bank? through the diligence of watchfulness, by which he ought to have multiplied the money of evangelical preaching by evangelizing, lest through negligence he incur divine wrath.

And to those having stood by he said, ‘Take the mina from him, and give it to the one having the ten minas.’

And they said to him, ‘Master, he has ten minas.’

I say to you that to everyone who is having, it will be given; however, from the one not having, even that which he has will be taken away.

And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed.

But I say to you that to everyone who has, it will be given. But from him who does not have, even what he has will be taken away. This saying refers to the previous teachings, showing that even he who has the gift of God can lose it if he does not use it, and it will be increased in him who has it and uses it well.

Therefore he pronounces judgment generally for all, adding: But I say to you, that to everyone who has, it shall be given, and he shall abound: The Gloss: "To one who uses what he has." But from him who does not have, namely right use, even what he has, namely the divine gift, shall be taken away from him, by divine judgment.

Furthermore, these enemies of mine, those not having been willing for me to reign over them, bring here and slay them before me.”

The Triumphal Entry

And having said these things, he was going on ahead, going up to Jerusalem.

Because the Lord had said, The kingdom of heaven is at hand, they that saw Him going up to Jerusalem thought that He was going then to commence the kingdom of God.

And having said these things, he advanced, going up to Jerusalem. The parable being finished, he went up to Jerusalem, to show that the parable had been particularly about the outcome of this very city, which not long after would both kill him and, owing to the hatred of his reign, be destroyed by hostile calamity.

And having said these things, he went ahead ascending to Jerusalem. Second, as regards intimating the person of the rebels, he adds: And having said these things, he went ahead ascending to Jerusalem, as if by this very deed he shows that he spoke the foregoing things on account of the Jerusalemites, who were going to deny that he was their king.

And it came to pass, as he drew near to Bethphage and Bethany toward the mount which is being called Olivet, he sent two of the disciples,

Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Saviour sends His disciples to loose the ass's colt.

And it came to pass, when he approached Bethphage and Bethany, to the mountain called the Mount of Olives, he sent two of his disciples, saying: Go into the village opposite you. Bethphage was a village of priests on the Mount of Olives.

And it came to pass, when he had drawn near, etc. After he refuted the deceitfulness, impiety, and curiosity of the Jews, here follows the fourth principal part, in which he refutes their unbelief, which in the hearts of the Jews was the cause and root of all the foregoing things.

speaking, “Go into the village ahead, in which entering you will find a colt tied, on which no one of men has ever yet sat; and having untied it, bring it.

And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact.

(de con. Ev. lib. ii. cap. 66.) Nor matters it that Matthew speaks of an ass and its foal, while the others say nothing of the ass; for when both may be conceived, there is no variance even though one relate one thing, and another another, much less where one relates one thing, another both.

And therefore he adds: He sent two of his disciples, saying: Go into the village which is over against you. By the two disciples sent is understood the universality of disciples sent to convert the world and especially the people of the Gentiles.

And if anyone shall ask you, ‘Because of why do you untie it?’ thus will you say, ‘Because the Lord has need of it.’”

Then having departed, those sent found it even as he had said to them.

So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven.

But they who were sent went away and found the colt standing, as he had told them. Mark writes that the colt was found tied at the door outside, in the street. Now the door itself is He who says: I am the door of the sheep; by me, if any man enter in, he shall be saved, and shall go in and out, and find pasture (John X).

And those who had been sent went away, etc. After he has manifested the royal power in Christ through excellence in commanding, here secondly he manifests it through the obedience of the disciples in complying. In explaining this, there is shown in the disciples the perfection of obedience in going, carrying out, and returning.

Then when they are untying the colt, its masters said to them, “Why do you untie the colt?”

And they said that: “The Lord has need of it.”

And they led it to Jesus, and having cast their garments on the colt, they put Jesus on it.

Then the disciples put "their garments upon the donkey" and make the Savior sit upon it. They take up the Word of God and set it upon the souls of the hearers. They strip off their garments, they "spread" them "in the way". Upon us are the garments of the apostles; their good works are our adornments: the apostles wish their garments to be trodden by us.

The Lord sits upon the colt for two purposes at one and the same time: first, to fulfill the prophecy which says, "Behold, your King comes," sitting upon a beast of burden (Zech. 9:9); and second, to figuratively let us know that He would subdue to Himself a new, unclean, and untamed people of the Gentiles.

(non occ.) The disciples waited upon Christ not only in bringing the colt of another, but also with their own garments, some of which they placed upon the ass, others they strewed in the way.

Then when he is going, they were spreading their garments on the road.

Then when he is drawing near, already at the descent of the Mount of Olives, all the multitude of the disciples, rejoicing, began to praise God in a loud voice for all the mighty works which they had seen,

As long as our Lord was in the mount His Apostles only were with Him, but when He began to be near the descent, then there came to Him a multitude of the people.

Christ therefore sits upon the colt. Since he now came to the descent of the Mount of Olives close to Jerusalem, the disciples went before him praising him. They were called to bear witness to the wonderful works that he performed and of his godlike glory and sovereignty. We likewise should always praise him, considering who and how great he is.

Second, as regards the expression of devotion in speech, there is added: And when he was now approaching the descent of the Mount of Olives, on account of the fittingness of the place, because it was near Jerusalem.

saying: “Blessed is the coming King in the name of the Lord! In heaven peace, and glory in the highest.”

Blessed is the King who comes in the name of the Lord; peace in heaven and glory in the highest. But blessed is the King who comes in the name of the Lord is rather to be understood as in the name of the Lord, in the name of God the Father, although it can also be understood in His own name, because He Himself is the Lord.

That is, the ancient warfare, wherein we were at enmity against God, has ceased. And glory in the highest, inasmuch as Angels are glorifying God for such a reconciliation. For this very thing, that God visibly walks in the land of His enemies, shows that He has peace with us.

Saying: Blessed, etc. After the devotion of those praising, there is described here secondly the sublimity of the divine praises. There is described, therefore, the excellent praise of Christ from the mouth of the crowds excellently praising Christ the King, both as regards the excellent person of the one coming and as regards the excellent efficacy of his coming.

And some of the Pharisees from the crowd said to him, “Teacher, rebuke your disciples.”

The children were shouting and saying, "Hosanna to the Son of David!" This displeased the chief priests and the scribes, and they said to him, "Do you not hear what these are saying?" That means, "If these praises do not please you, make them keep silent." At his birth and at his death, children were intertwined in the crown of his sufferings.

And some of the Pharisees from the crowd said to Him: Teacher, rebuke Your disciples. The dementia of the envious is remarkable, who do not doubt to call Him Teacher because they knew He taught the truth; yet, they think His disciples should be rebuked, as if they were better taught, and they advise Him to correct those He instructed, whom they see manifest as God by His approv…

And some of the Pharisees etc. After the devotion of those praising and the sublimity of the praises, there is added the confutation of the envious, in describing which two things are introduced, namely the indignation of the envious and the approbation of those who praised.

And answering he said, “I say to you, if these will be silent, the stones will cry out.”

When we also are silent, (that is, when the love of many waxeth cold,) the stones cry out, for God can from stones raise up children to Abraham.

To whom He Himself says: I tell you that if these should keep silent, the stones would cry out. All His acquaintances stood at a distance when the Lord was crucified, fearing to confess God whom they saw fixed to the wood, but while these were silent, the stones and rocks with a great voice proclaimed the King who comes in the name of the Lord.

Second, regarding the approbation of those who praised, it is added: To whom he said: I tell you, that if these shall be silent, the stones will cry out, as if to say that it is the will of God that they should praise, according to that of Matthew twenty-one: "But he said: Have you never read, that out of the mouth of infants and sucklings you have perfected praise"?

Jesus Weeps over Jerusalem

And as he drew near, having seen the city, he wept over it,

And because they had committed these crimes, and had failed to understand that Christ "was to be found" in "the time of their visitation," their land has been made "desert, and their cities utterly burnt with fire, while strangers devour their region in their sight: the daughter of Sion is derelict, as a watch-tower in a vineyard, or as a shed in a cucumber garden,"-ever since…

(Hom. 39. in Ev.) For our Redeemer does not cease to weep through His elect whenever he perceives any to have departed from a good life to follow evil ways. Who if they had known their own damnation, hanging over them, would together with the elect shed tears over themselves.

That He possesses the promised pontifical compassion, He shows through four things. And when he drew near etc. After he described how the Lord showed himself to be the promised Christ with respect to royal power, here secondly he shows the same thing with regard to pontifical piety.

saying that, “If you had known in this day, even you yourself, the things for peace — now, however, they are hidden from your eyes.

Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: "Wist ye not that I must be about My Father's business?" Thus, they say, He announced to them the Father of whom they were ignorant.

If thou hadst known, even thou. The Jews were not worthy to receive the divinely inspired Scriptures, which relate the mystery of Christ. For as often as Moses is read, a veil overshadows their heart that they should not see what has been accomplished in Christ, who being the truth puts to flight the shadow.

Secondly, as to the foolish joy of the royal city, he adds: Saying: If you had known, even you, through foresight, you would have wept, supply: through penitence; whence the Gloss: "If you had known the ruin that threatens, you would have wept." And here there is an omission of a necessary expression, but the Lord speaks in a broken manner after the fashion of one who grieves,…

For days will come upon you, that your enemies will cast around you a barricade, and they will surround you and they will hem you in on every side;

But our Jerusalem is also wept over, because after sin enemies surround it, (that is, wicked spirits,) and cast a trench round it to besiege it, and leave not a stone behind; especially when a man after long continency, after years of chastity, is overcome, and enticed by the blandishments of the flesh, has lost his fortitude and his modesty, and has committed fornication, they…

(Hom. 39. in Ev.) Or else; The evil spirits lay siege to the soul, as it goes forth from the body, for being seized with the love of the flesh, they caress it with delusive pleasures.

Third, as to the approaching destruction of the royal city, he adds: Because the days shall come upon you, and your enemies shall surround you with a rampart, through siege, according to that passage of Ezekiel four: "Take to yourself a brick, and you shall draw upon it the city of Jerusalem.

and will level you to the ground, and your children within you; and they will not leave a stone upon a stone within you, because which you did not know the season of your visitation.”

He therefore charged us Himself to fast these six days on account of the impiety and transgression of the Jews, commanding us withal to bewail over them, and lament for their perdition. For even He Himself "wept over them, because they knew not the time of their visitation."

Because you did not recognize the time of your visitation. For the Creator of all things deigned to visit this city through the mystery of the Incarnation, but it did not remember His fear and love.

And they shall dash you to the ground, and your children who are in you, through the destruction of the city; Lamentations 2: "The Lord purposed to destroy the wall of the daughter of Sion; he stretched out his line and did not turn away his hand from destruction.

Jesus Cleanses the Temple

And having entered into the temple, he began to cast out those selling,

If any then sells, let him be cast out, and especially if he sells doves. For of those things which have been revealed and committed to me by the Holy Spirit, I either sell for money to the people, or do not teach without hire, what else do I but sell a dove, that is, the Holy Spirit?

There was in it a crowd of merchants and others guilty of the charge of the shameful love of money. I mean moneychangers or keepers of exchange tables, sellers of oxen, dealers of sheep, and sellers of turtledoves and pigeons. All these things were used for the sacrifices according to the legal ritual.

That he possesses the promised judicial equity, he shows through three things. And having entered into the temple, etc. After the Evangelist described how Christ showed himself by his deed to possess royal power and pontifical compassion, here in the third place it is explained how he showed himself to possess judicial equity.

saying to them, “It has been written: ‘And my house will be a house of prayer;’ however, you yourselves made it a den of robbers.”

She has none to whom to make such a promise; and if she have had, she does not make it; since even the earthly temple of God can sooner have been called by the Lord a "den of robbers," than of adulterers and fornicators.

(Hom. 39. in Ev.) And these make the house of God a den of thieves, because when corrupt men hold religious offices, they slay with the sword of their wickedness their neighbours, whom they ought to raise to life by the intercession of their prayers.

Secondly, as regards the truth of law, he adds: Saying to them: It is written: My house is a house of prayer. Now this is written in Isaiah fifty-six: "Their holocausts and their sacrifices shall be pleasing to me upon my altar, for my house shall be called a house of prayer for all peoples, says the Lord God, who gathers the dispersed of Israel." Whence David also says in the…

And he was teaching every day in the temple; however, the chief priests and the scribes were seeking to destroy him, and the foremost of the people,

and they were not finding what they may do; for all the people were hanging on his words, listening.

But the people held Christ in far higher estimation than the Scribes and Pharisees, and chiefs of the Jews, who not receiving the faith of Christ themselves, rebuked others. Hence it follows, And they could not find what they might do: for all the people were very attentire to hear him.

For all the people were hanging on to hear him. This can be understood in two ways: either the people feared a tumult and did not find what they might do to Jesus whom they had determined to destroy; or they sought to destroy Jesus because, neglecting their teaching, they saw so many flock to hear him.

Third, as to the graciousness of Christ's teaching, by which it was pleasing to the devout, it is added: And they could not find what they might do to him, because he was accepted by the people. Whence below in chapter twenty: "The chief priests and scribes sought to lay hands on him, but they feared the people"; and this because they loved him as a faithful and good teacher.