(25) But one deserves glory, if he is as his master or lord; therefore, he adds, it is enough for the disciple to be like his master . For as in nature a thing is perfect, when it can produce another like itself, so one is a perfect disciple, when he is most like his master; similarly, for a servant. Therefore, it should not be burdensome to you, if you are as I am; hence it says in 1 Peter (2:1): "Christ suffered for us, leaving us an example to follow in his footsteps."
Then he calls them members of his household: If they have called the master of the house Beelzebub, how much more will they malign those of his household? He calls them members of the household for greater intimacy; hence it is a great gift to suffer for Christ, as it says in James (1:2): "Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces patience," and in Acts (5:41): "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name of Jesus." Hence it is not extraordinary for a member of a household to suffer for a friend: "You are fellow citizens with the saints and members of the household of God" (Eph 2:19). Hence if they call the master of the house Beelzebub , it is not strange, if they say insulting things to you. What is Beelzebub? It should be noted that Ninus is named the son of Bel; hence he made the image of his father be honored and called it Bel. Later it was translated into another language and called Beelzebub. Zebub means fly; for the sacrifice to him involved much blood where many flies gathered.
(26) So have no fear of them... Here he exhorts them not to give in to tribulations. First, he strengthens them; secondly, he mentions a comparison; thirdly, he applies it to his purpose. He says, therefore, "they will persecute you," but have no fear, because you should fear evil only; but it is a great good to bear what the Lord has borne. Hence Paul to the Galatians (6:17): "I bear on my body the marks of Jesus." Nothing is covered that will not be revealed . This can be referred to the preceding or to what follows. To the preceding thus: they will call you Beelzebub; but you should not worry, because in the end their malice will be revealed. Therefore, have no fear, because nothing is covered that will not be revealed , as it says in 1 Corinthians (4:5): "Therefore, do not judge before the time, until the Lord comes, who will reveal the hidden things of darkness and will manifest the counsels of hearts." And hidden , which differs from covered. For the hidden is something not manifest, as what one has in his heart, according to what was said above (9:4): "Why do you think evil in your hearts?" Something covered, however, is that which, although manifest, is concealed by something else. Or it can be explained thus: have not fear, because if your truth is not evident at once, it will be clear later.
(27) Then the Lord instructs them as an advocate is instructed, because he is first taught how to present proof, before making it known to others. Thus, the Lord had chosen disciples to spread his word to all people; therefore, he chose to teach them first in secret, saying, what I tell you in the darkness, utter in the light . There are two senses involved in a disciple's learning, namely, hearing and sight. What is said in the darkness is hidden; in like manner, what is heard by the ear. What I tell you in the dark, utter in the light , because in the light all things are made manifest. Again, that is hidden which is heard by the ear; therefore, he says, what you hear whispered, proclaim upon the housetops . But opposed to this is something in John (18:20): "I have spoken nothing in secret." But this must be understood in the following way: in secret I have spoken nothing that could not have been spoken publicly. Or in this way: what I tell you in the dark , i.e., among the Jews, who are darkness: "At one time you were darkness" (Eph 5:8). Or, what I say to you, who are darkness, utter in the light : "He will bring to light the things now hidden in darkness, and will disclose the purposes of the heart" (1 Cor 4:5). And what you hear whispered, preach upon the housetops : "Wise men hide their knowledge" (Pr 10:14); "What has been heard, explore with the mind" (Jb 5:27). On the rooftops , because in some regions the roofs were flat, so that even there manifestation can be made to all. Mystically, one preaches on the rooftops , when, subjecting the flesh to himself, he preaches to others.
(28) And do not fear those who kill the body . Above he showed that they should not depart from confessing the truth both by reason of an example and by reason of the reward. Here he shows that they should not depart by reason of God's judgment, because deeds are subject to divine justice. Or it can be connected in another way. He taught how persecutions are to be avoided; here he teaches that they should not cease performing their office on some account. But three things could prevent them: dishonor, fear of death and personal affection.
Therefore, he taught that they should not cease because of dishonor; here, not because of the fear of death; finally, not because of personal affection (v. 34).
Hence according to this he first teaches them not to fear those who kill the body, lest the preaching of the truth be forsaken; secondly, they are not to be feared, because they can do little harm; thirdly, he shows who should be feared, because he can do much.
First, therefore, he says, do not fear those who kill the body . And why? Because the body is destined to die; therefore, he is not doing anything that will not happen anyhow: "If Christ is in you, your body is indeed dead on account of sin" (Rom 7:10). Also because the killing of the body for the sake of glory is desirable: "Who will free me from the body of this death?" (Rom 7:24). Again, because it is brief and momentary: "For we who are living are always being delivered up to death" (2 Cor 4:11). And so, do not fear : "Who are you that you are afraid of man who dies, of the son of man who withers like grass?" (Is 51:12).
But cannot kill the soul . Here he shows that they can do little, because they cannot kill the soul; hence the spirit always lives: "Before a man are life and death, and whichever he chooses will be given to him" (Sir 15:17). For as the body lives in virtue of the soul, so the soul in virtue of God; and so God is the life of the soul. Therefore, they are not to be feared, for they can do little. So do not fear them; rather fear him who can destroy both soul and body in hell [gehenna] . If you say that those should be feared who kill the body, he is more to be feared who can even destroy the soul. Note that the word gehenna , as Jerome says, is not found in the Old Testament, but it is taken by the savior from Jeremiah (14:6) where it says: "The days are coming when this place shall no more be called the valley of the sons of Ennon but the valley of slaughter." Hence Ennon is the valley at the foot of the mountain in Jerusalem. It was very fertile and called the valley of Ennon [Hinnim]. But it happened that the place was consecrated to an idol; and so, because the inhabitants turned to pleasures, the Lord threatened to kill them and the place would not be called Ennon but corander, i.e., the tomb of the dead.
Hence he says, Do not fear those only who kill the body; rather fear him who can destroy both body and soul in gehenna , because God is not to be served through fear of punishment but through love of justice, as it says in Romans (8:15): "You did not receive the spirit of slavery to fall back into sin, but you received the spirit of sonship" And note that he excludes two errors. For some said that when the body dies, the soul perishes; he rejects this when he says, who can destroy [send] the soul into gehenna. Hence it is clear that it continues after the body. It was also the opinion of some that there would not be a resurrection, as it says in 1 Corinthians (15:12). He excludes this, because if both body and soul are sent into gehenna, it is obvious that there will be a resurrection; and this is obtained from Rev (20:9): "In the resurrection they will be thrown into the lake of fire and brimstone."
(29) Are not two sparrows sold for a penny? It has already been stated that they are not to be feared, because they cannot... Again, if they are not to be feared, because the little they can do cannot be done without divine providence. First, he shows divine providence over the birds of the air; secondly, over men (v. 30); thirdly, he inculcates security (v. 31).
He says, therefore, Are not two sparrows... By sparrows he gives us to understand small birds, sold for a penny? In this he notes their low value, because, as one is the smallest number, so a penny the smallest coin. But note, according to Augustine, that something is said to be valuable in two ways: either according to the order of nature, and then one sparrow is more valuable than a denarius; or according to our use, and then a denarius is more valuable. But it is objected that Luke (12:6) says five sparrows and two pennies. The answer is that the difference is small: if two are soled for a penny and five for two pennies, there is only a slight difference. And not one of them will fall to the ground without your father , i.e., without his providence. Why does he say this Because it agrees with the word of the Law (Lev c. 14) that when anyone is cured of leprosy, he offered two sparrows. One was immolated, but the other was dipped with cedar wood and hyssop in the blood of the bird that was killed; later the living bird was set free. He wills, therefore, that two be accepted and one not killed; and this is not done without God's providence. Hilary explains it this way: "By the two sparrows are understood the body and the soul, and they are surrendered for a penny, i.e., for a slight pleasure: 'Behold, for your iniquities you were sold and for your transgressions your mother was put away' (Is 50:1). And only one of them falls to the earth, namely, the body, but the soul moves to judgment." But it is written that God has no care for oxen; therefore, neither for sparrows. But it should be known that he provides for all creatures according to the mode of their nature; although among creatures is this diversity that some are naturally free and the rest not. The free creature has the power to do what he wills; the unfree does not have this power. Hence he provides for the rational creatures as free, but he provides for the rest as slave, just as the head of a household provides for the free in one way and for the slaves in another. For he provides for the free for their own sakes, for the slaves in as much as they are of use to the master and according as each is more capable of serving. In the same way divine mercy distributes to the rational creatures for their own sake, because all is done on account of their good or of their evil. Hence all things are reward or punishments for them in view of their merits. But everything done for the irrational creature is either for man's welfare or for the completeness of the universe, as it says in 1 Kings (c. 13) that a certain prophet was killed by a lion, and this on account of his guilt. As a mouse is killed by a cat to preserve the good of the universe; for this is the order of the universe, that one animal lives off another.
(30) Then he shows that care for men is different from that for brutes; hence he says, even the hairs of hour head are all numbered . He shows that God's providence varies, in as much as he provides in diverse ways. For he had said about sparrows that not one falls to the ground without the Father; but here he says that not only you will not fall but not even the hairs of your head. And here he points out the providence over the slightest acts, because everything in them is ordained to them, and the Lord makes provision for them. but it should be noted that he says, are numbered . The reason is that it is customary for a person to count things he wishes to keep; whatever he wishes to dispose of he gives to someone. Hence this is the difference between providence over rational creatures and others, that the former are immediately ordained to God but the others not. Again, what we count we wish to keep for ourselves; therefore, he did not say that the sparrows are counted, because they will not exist forever. But there is a question here: If the hairs are numbered, will they not all be restored in the resurrection, even those that have been cut off? If so, the length will be unsightly. Some say that the matter will not perish, but that what is superfluous in one section will be transferred to another section. But if no hair has been lost, what then?
Here are three opinions: Some say that nothing will be resurrected except what pertains to the truth of human nature. Others say that only what has been cut off by Adam will rise, for his grew so much. But others say that not only what was cut off by Adam but also by our own immediate parent. Hence whatever is added, if it is truly human, will rise; but whatever does not pertain to the quantity of the parts will not rise. but against this it seems that heat acting on something moist and nourishing acts also on the root, and so a man does not consume one without the other, since they are mixed together. Therefore, it seems that a different answer must be given, namely, that whatever is of the truth will remain only in so far as it pertains to completeness. But by the truth of human nature I mean what is specifically flesh; but the other, materially flesh. The flesh will rise as to its species, though not according to matter. But what is meant by flesh according to its species? I answer that man's parts can be considered either as to form or as to matter: as to form he remains always; but if we consider the matter removed, something is lost and then replenished, as happens in fire. So if logs are added to fire, the fire remains the same specifically; yet there was matter according to the removal of the logs. Hence the more perfect will rise. Consequently, he does not say, "your hair is weighed," but numbered . Therefore, they will rise not in weight but in number. Fear not, therefore...
(31) Here he assures them on the ground that they can do little, and what they can do, they cannot accomplish without God's providence. Fear not, therefore, you are of more value than many sparrows : "You have put all things under his feet, all sheep and oxen, and also the beasts of the field" (Ps 8:6); and Genesis (1:26): "Let us make man to our image and likeness; and let him have dominion over the fish of the sea and over the birds of the air, and over the cattle, and over the earth, and over every creeping thing that creeps upon the earth."
(32) So everyone who acknowledges me before men I will acknowledge before my Father . Here he touches on the advantage which accrues from acknowledging him; secondly, the loss which comes from denying him (v. 33).
He says, therefore: Thus I will that you suffer and die. Why? Certainly for your benefit, because he that acknowledges me before men ... And he crushes the error of the one who said that it is not necessary to confess the faith except before God in the heart but not with the tongue before men. This is false, because "one believes with the heart unto righteousness, but confession is made with the mouth unto salvation" (Rom 10:4). I will acknowledge him before my Father , namely, when I shall have access to the Father, when it will be said: "Come, you blessed of my Father..." (Mt 25:34). But they could say: You are on earth, so this has little value; therefore, he adds, who is in heaven , and he has power.
(33) But whoever denies me before men in word, as Peter, or in action, as those of whom it says in Titus (1:16):"Some profess with their mouth that they know God, but in their deeds they deny him." I also will deny them , when he will say, as above (7:23): "I have never known you," i.e., I have never approved you.
(34) Do not think I have come to bring peace on earth... Above he urged the disciples not to abandon preaching the truth either on account of reproaches or fear of death. Here he urges that they not cease even on account of personal attachment. First, he shows that the separation from personal attachment is close at hand for them; secondly, how they should act in this matter (v. 37). In regard to the first he does three things: first, he excludes a supposed intention; secondly, he proposes his own plan (v. 34b); thirdly, he explains (v. 35).
He says, therefore: They could think thus: Why is it, Lord, that so many things will happen to us? With your coming we believed that we would have peace. Therefore, he says, Do no thing... But what is he saying? Is it not recorded in Luke (2:14) that at the Lords' birth the angels sang, "Glory to God in the highest, and on earth peace to men of good will"? And the first time the bishop turns toward the people he says, "Peace be to you," and above the Lord announced peace. So it must be said that there are two kinds of peace, namely, good and bad. By the word "peace" is signified concord. There is evil peace, about which Wisdom (14:22) says: "They live in great strife due to ignorance, and they call such great evils peace." That is the peace of personal affections. I have not come to bring such peace; hence Revelation (6:4): "Its ride was permitted to take peace from the earth." There is also a good peace, about which Ephesians (2:14) says: "He is our peace who made both one"; wherefore, the angels said: "And on earth peace to men of good will. Therefore, I have not come to bring peace but a sword . It is the function of a sword to divide. This sword is the word of God: "The word of God is living and efficacious, and more piercing than a two-edged sword" (Heb 4:12). Hence, too: "The sword of the spirit, which is the word of God" (Eph 6:17). That sword was brought to this earth. Some believed and some did not. Consequently, a war takes place, as it says in Galatians (4:9): "How are you turned again to the weak and needy elements, which you want to serve again...?" Hence he came to separate that division. Therefore, he came to bring a sword..., i.e., the word, but partly; because some believed, and this came from him, and some did not, and this was from their own wickedness. Yet this, too, is caused by him, because he permits it, as it says in Romans (1:26); "For this reason God gave them over to their wicked desires."
(35) But someone could say: You have come to separate. Between whom have you come? Was it not between distant persons and strangers? He shows that it was not, but between those most closely united. For , he says, I have come to set a man against his father... For the closest union is twofold: one is the natural union; the other, domestic, or of the household; therefore, he brings a a word against both. Natural friendship is based on a natural act, which is generation, or the union of man and wife; domestic or household, on kinship. Against the first, therefore, I have come to separate a man from his father.
But there is a question. It was stated above, "I have come not to destroy the Law, but to fulfill it." But the Law commands that one honor his father... I answer that you are obliged to obey him, when it does not draw one from the love of God; but when it does draw one away, you are not bound to obey. And a daughter against a mother ; and this is in regard to generation. And a daughter-in-law against her mother-in-law . And in this the New Law shares with the Old, as it is recorded in Exodus (32:26): "Whoever is on the Lord's side, come to me. And all the sons of Levi gathered themselves together to him. And he said to them: 'Put every man his sword on his side..., and let him slay his brother and friend.'" And this was regarded as worthy of praise for the Levites, as it says in Deuteronomy (33:8): "Of Levi he said, 'Your perfection and doctrine from your holy man,'" and he continues: "He said to his father and mother, 'I regard them not'; he disavowed his brothers and ignored his children." But a question arises: Why does he list six persons, whereas Luke (12:53) lists only three? The answer is that it is the same in both accounts, because one's mother is mother-in-law of his wife.
(36) Likewise he mentions those who pertain to the household, where he says, and a man's enemies will be those of his own household . And it says in Jeremiah (20:10): "For I hear many whisperings. Terror is on every side. 'Denounce him! Let us denounce him!' say all my familiar friends who were at peace with me." And notice that it is all in Micah (7:6): "The son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house."
(37) He who loves father or mother more than me is not worthy of me . Here he shows how they should conduct themselves in that division. If you wish to receive the Lord's sword, it is important that you be separated form those he mentioned. But someone will say: I do not want to be separated from my father and those others; therefore, he says, He who loves father and mother more than me is not worthy of me . The Lord's exhortation is that he be preferred to all familial love: first, he gives the exhortation; secondly, the advantage it brings (v. 40). And he mentions three degrees. For it is natural that a man love his father, but more natural that a father love his son; also it is much more natural that he love himself. Why then does a father love his son more, and not the son love the father more?
Some give the reason that the father knows more about the son, if he is a son, than the son about the father. Also, the longer one clings to another, the more firmly established becomes the love.