Above he set down a parable in which the impediment to the evangelical doctrine from an extrinsic cause was shown; here another parable is set down, in which the impediment to hearing the doctrine that is from an intrinsic cause is set down, because in this parable those things are drawn to us by which minds are accustomed to be preoccupied. First, therefore, he teaches about the origin of good and evil; secondly, about their progress; thirdly, about their end. The second is at and when the blade was sprung up etc. The third at and in the time of the harvest I will say to the reapers etc. Regarding the first, two things are noted. First, about the origin of good; secondly, of evil, at but while men were asleep etc. He says therefore, he proposed another parable to them . And to whom? To them. I say not to the apostles only, but also to the crowds. Hence, when he had expounded the first parable in the boat to the apostles, he turned to the crowds. Another : not a second; because he proposed not only two parables, but several; whereas "the other" is said of one of two. But he set down several, so as to provide for diverse dispositions. For some are moved by one thing, and some by another. The kingdom of heaven is likened to a man who sowed good seed in his field . In the kingdom are contained the king and those who are ruled: and these are heavenly men, who have been made equal to the angels; Psalm 90:11: he has given his angels charge over you, to keep you in all your ways etc. A man who sowed good seed . Three parables are set down consecutively about seed. The first about seed that is sown; the second about seed that is introduced; the third about seed that is multiplied. According to the intention of the letter, seed is taken differently here than above. For the seed that is sown in a man is the word of God, as is found in Luke 22. But here the man himself, in whom the seed is sown, is what is meant. And this is clear, because below he says that this seed is the children of the kingdom; hence no other exposition should be made than the one the Lord himself made. And it is called seed , because just as seed is the beginning of propagation, so good men are the foundation of the entire faith; hence from the apostles the whole Church sprouted forth. Hence Isaiah 1:9: unless the Lord of hosts had left us seed, we had been as Sodom . And this was good seed, concerning which Isaiah 6:13 says: the holy seed shall be what stands therein . Christ sowed this, and where? In his field , i.e., in the world. For the world is called a field, in which there are good and evil, which the Lord brought forth by creation; hence John 1:10: the world was made through him . And Psalm 49:11: the beauty of the field is with me . But while men were asleep etc. Having treated the origin of good, here he treats of the origin of evil. And first the occasion of the evil inflicted is set down; secondly, the manner. And first a twofold occasion is set down: one on the part of the guardians, the second on the part of the sower. On the part of the guardians he says, but while men were asleep etc., i.e., the overseers of the human race, who were appointed to guard, were sleeping , namely, by the sleep of death. The holy apostles, namely, who knew that heretics had mingled themselves with the wheat in the Church; hence Paul says: I know that after my departure ravening wolves will enter in among you, not sparing the flock . Then another occasion is set down; hence he says, his enemy came etc., i.e., the devil; Psalm 73:23: the pride of them that hate you ascends continually : of those who hate you, i.e., of the demons. Now this enmity is according to the perversity of the will. But there is a question. Is it true that any creature hates God? It should be said that love is only of a thing known. Now God can be known in two ways: in himself, or in his effects. In himself, it is impossible that he not be loved; for whatever is loved is loved under the aspect of good. Since therefore he is the first goodness, he cannot be hated. But in his effects, it is not impossible. For the demons, insofar as they exist, love him from whom they are; but certain effects displease them, namely, that they are punished against their will, that they do not punish men according to their will, and similar things. There follows the manner: and oversowed cockle . The individual words have great significance. Let us see therefore what is sown and what the manner is. What is sown is cockle, which is similar to wheat and is called darnel. What is signified by the cockle? The children of wickedness, and all who love iniquity, especially heretics. There are three kinds of evil persons: wicked Catholics, schismatics, and heretics. Wicked Catholics are signified by the chaff, concerning which it was said above in chapter 3:12: the chaff he will burn with fire . Schismatics by the husks. Heretics by the cockle. They are sown therefore in the field, i.e., in this world. Likewise, cockle has a resemblance to wheat; so these men put on an appearance of goodness, as is found in 1 Timothy 1:7: desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm . And note that above it says he sowed , and here it does not; because Catholics existed before heretics. For the devil, seeing the Church expand, envied it and sowed what was corruptive, and stirred the hearts of heretics so as to do greater harm; hence they went out from us , according to what is found in 1 John 2:19, but they were not of us, for if they had been of us, they would no doubt have remained with us . Likewise, he says in the midst of the wheat . The devil does not care that some are heretics among the Gentiles, because he possesses them all, but in the midst of the wheat and the faithful people. And this is what is said in Job 4:18: and in his angels he found wickedness . And Augustine says that no society is so good that there is not someone wicked in it; hence in the company of the apostles one was wicked, namely, Judas. Likewise, he says, and went his way : where the malice of the devil is signified. He went his way , i.e., he made himself hidden. For when he instigates, he does not always cooperate; for if everything were to succeed according to his wish, he could easily be discerned; therefore he sometimes yields to his own malice; Psalm 9:9: he lies in ambush in secret, like a lion in his den . Consequently, the progress of good and evil is treated. And when the blade was sprung up . And that you may understand, three things are considered. First, the manifestation of the good from the evil is set down; secondly, the zeal of the good against the evil; thirdly, tolerance. He says therefore, when the blade had sprung up and had brought forth fruit, then appeared the cockle also etc. For at the beginning, when it is sown, it does not appear, but when the blade grows. And this can be referred to both, both to the wheat and to the cockle. Augustine expounds it of the wheat, because when a man is small, he cannot discern; but when he grows and bears fruit and becomes spiritual, then he knows; 1 Corinthians 2:15: the spiritual man judges all things . Chrysostom expounds it of the cockle, because at first it does not appear, because heretics at first hide their teaching, because first they say and preach certain good things to the laity, and afterwards introduce certain evil things about the clergy, which are willingly heard; and so they turn the people away from love of the clergy, and so consequently from the Church. But afterwards, when they gain acceptance for their doctrine, they manifest their malice. For at first they say nothing but mild things, but afterwards they manifest themselves and their doctrine, which is understood by the wine; concerning which wine Proverbs 23:31 says: it goes in pleasantly, but in the end it will bite like a serpent . And the servants of the master of the house came etc. Here the zeal of the good against the evil is set down. And first they inquire about the origin of the evil; secondly, they are moved by zeal for the extirpation of the evil, at and the servants said etc. He says, and they came etc. First, let us see who these servants are. Below he speaks of the reapers; but these are not servants, but angels. These are good men: and this is not unfitting, since the Lord is called both the door and the doorkeeper. And the servants came , by faith; Psalm 33:6: come to him and be enlightened . They said: Lord, did you not sow good seed in your field? Did not the apostles sow good doctrine? Indeed they did. God saw all the things that he had made, and they were very good , Genesis 1:31. From where then does it have cockle? A similar question is found in Jeremiah 2:21: I planted you a chosen vineyard; how then are you turned unto me into the depraved ways of a strange vineyard? The Lord answers, and he said to them: an enemy has done this . And note that this is not from the original creation, but is what exists in men from the devil; Wisdom 2:24: by the envy of the devil, death came into the world . The devil is called a man on account of his falling away from divinity; Psalm 9:20: arise, O Lord, let not man be strengthened . This man is called an enemy on account of his consummate malice; Genesis 3:15: I will put enmities between you and him . And the servants said . Here it is said that the servants are moved by zeal for the extirpation of the evil. Will you that we go and gather it up? Two praiseworthy things are said of them here: that they are moved to destroy evil; 1 Corinthians 5:13: put away the evil one from among yourselves . Likewise, another praiseworthy thing, that they did not wish to do this of their own initiative, but by the command of the Lord; hence Tobit 4:20: bless God at all times, and let all your counsels abide in him . And he said to them . Note, this is the third point, namely, the tolerance of the wicked; concerning this, Ecclesiastes 8:11 says: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear . And first he shows his purpose; secondly, he assigns the reason; thirdly, he sets down the limit of tolerance, because he will not always tolerate. He says therefore, no , i.e., I do not will that you gather them yet; 2 Peter 3:9: the Lord does not delay his promise, but deals patiently . Lest perhaps : here he sets down the reason. And at first glance you should note that good is great and victorious over evil, because good can exist without evil, but evil cannot exist without good; therefore the Lord tolerates many evils, so that they may come, or even so that many goods may not perish. Therefore he says, lest perhaps, gathering up the cockle , i.e., the wicked, or heretics etc., you root up the wheat also together with it . There are four reasons why the wicked should not be rooted up because of the good. One reason is that through the wicked, the good are exercised; 1 Corinthians 11:19: there must be heresies, that they who are approved may be made manifest among you ; Proverbs 11:29: the fool shall serve the wise . If there had been no heretics, the knowledge of the saints, of Augustine and others, would not have shone forth. Hence he who would root out the wicked would root out many goods as well. Likewise, it happens that he who is now wicked later becomes good, like Paul. Hence if Paul had been killed, we would lack the teaching of so great a master, which God forbid. Therefore, if you wish to root out, you will root up the wheat as well, namely, him who will be wheat; Psalm 67:23: the Lord said: I will bring back from Basan, I will bring back into the depths of the sea . The third reason is that some seem wicked and are not; therefore if you wished to root out the wicked, you would immediately uproot many good persons. And this is apparent, because God did not wish them to be gathered until they reached perfect maturity; hence 1 Corinthians 4:5: judge not before the time . The fourth reason is that someone is sometimes of great power; therefore if he is excluded, he draws many with him, and so with that one wicked man, many perish. Therefore a congregation is not excommunicated, nor a prince of the people, lest with one many should fall. Concerning such a one is understood what is said in Apocalypse 12:4, that the dragon drew the third part of the stars with him, etc. And Genesis 18:25: far be it from you to do this thing and to slay the just with the wicked . But will they always be spared? No, but until a time; hence he says, let both grow until the harvest etc. A similar statement is found in Apocalypse 22:11: he that hurts, let him hurt still; and he that is filthy, let him be filthy still . Let both grow until the harvest . Against this statement it is objected that Isaiah 1:16 says: take away the evil of your thoughts etc. Likewise, 1 Corinthians 5:7: purge out the old leaven, that you may be a new lump, as you are unleavened etc. What then does he mean by let them be etc.? Chrysostom says that he is speaking about killing. Hence heretics are not to be killed, because many evils would follow from it. Augustine, in a certain letter, says that it once seemed to him that they should not be killed; but afterwards he learned by experience that many are converted through force: for the Lord draws some by force, as he drew Paul. Hence this one who was converted by compulsion profited more than all the others who believed voluntarily. And Augustine treated this opinion (or question). Hence according to Chrysostom's view, if it cannot be done without danger, it should not be done, except where a greater danger is feared. And this is clear by induction in all cases, because even if they are wicked, they are useful for the exercise of the good. Yet because it is more to be feared that the evangelical doctrine may perish through them in others, therefore, etc. Likewise, some who are now wicked later become good. It is true that they should not be killed immediately, but, as is found in Titus 3:10, a man that is a heretic, after the first and second admonition, avoid . To the other objection, the third one, that many seem wicked who are good, it is true if it were done indiscriminately, as is found in 1 Timothy 4. Likewise, as to what was said, that a prince of the people should not be excommunicated, if you see that the scandal would be greater if he were excommunicated than in the offense he commits, he should not be excommunicated; but if he had done something that endangered the faith, without doubt he should be excommunicated, whatever damage might follow. And in the time of the harvest I will say to the reapers etc. Above, the Lord expounded parabolically the origin of good and evil, and the progress of each; here the end of each is treated. And first the time of the end is set down; secondly, the ministers are set down; thirdly, the manner and order, each of which is ordered to the end. The time is touched on when he says, in the time of the harvest etc. The time of harvest is the time of the gathering of the fruit that is expected from the seeds. Now there is a twofold gathering: one in the present Church, another in the heavenly Church. And therefore there is a twofold harvest: one of the gathering of fruits in the present; concerning this, John 4:35: lift up your eyes and see the countries, for they are white already to harvest . Likewise, the time of harvest in the Church triumphant; hence below, in the same place, it is said that the harvest is the consummation of the world ; therefore it is deferred until that time. Who are the ministers? The reapers. Hence, I will say to the reapers . The reapers of the first harvest were the apostles: for they gathered and converted the whole world, of whom John 4:38 says: I have sent you to reap that which you did not sow . In the second harvest the reapers will be angels; Apocalypse 14:15, it was said to a certain angel: thrust in your sickle and reap, for the hour is come to reap, for the harvest of the earth is ripe etc. For those things which are done through God are to be believed to be done through the ministry of angels; hence it is said of the angels in Psalm 102:21: his ministers, who do his will . But let us see the order, and in what way they attain the end, and what end. And first concerning the wicked; secondly, concerning the good. Concerning the wicked, it should be known that first they are gathered; secondly, they are bound; thirdly, they are burned. In the first is the separation of the wicked from the good. As long as this present time endures, the wicked are with the good, the cockle with the wheat, the lily among thorns, as is found in Song of Songs 2:2; below at 25:31: when the Son of man shall come, he shall separate the good from the wicked, the goats from the lambs . Hence he says, gather up first the cockle etc. At present, good things and evil things fall upon the good and the wicked almost indiscriminately: and this is what is said in Ecclesiastes 9:3, that this is the worst among all things that are done under the sun, that the same things happen to all; but then good things shall be rendered to the good, and evil things to the evil. Therefore, lest they be entangled, they must be separated and bound. Hence, and bind it into bundles . In the binding is signified the perpetuity of punishment; Psalm 149:8: to bind their kings in fetters etc.; below at 22:13: bind his hands and feet and cast him into the exterior darkness , which signifies the impenitence and irrevocability of eternal damnation. Into bundles . All will be separated from the vision of God: the punishment of loss will be equal for all; therefore they will be placed in bundles, as is found in Leviticus 13, where it is taught to discern between blood and blood, between leprosy and leprosy; and Isaiah 27:8: in measure against measure . And for what purpose? To burn them , i.e., they shall be delivered to eternal fire. Concerning this, Luke 16:24 says: I am tormented in this flame . Then when he says, but gather the wheat into my barn , the end of the good is set down; and, conversely, three things are set down, namely, purity, unity, and tranquility. Purity, when he says wheat . But note that the cockle was bound, and therefore was not winnowed; but the wheat was winnowed. And this signifies that the wicked will be sent to hell with their defilements; but the good will be thoroughly purified; Isaiah 35:8: it shall be called the holy way; the unclean shall not pass over it . Likewise, there is among them unity; hence gather . Among the wicked there are always quarrels, and therefore they have no unity; but the good are gathered together; Psalm 49:5: gather together his saints to him, who set his covenant above sacrifices etc.; and below at 24:28: wherever the body shall be, there shall the eagles also be gathered together . Likewise, there shall be among them tranquility; hence he says into my barn . A barn is made for the preservation of the harvest; so that homeland will be the barn of the saints, where they shall be with praise and everlasting joy, as is found in Isaiah 35:10.
13—3
Mt 13:31-43
31. Another parable he proposed unto them, saying: The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field. 32. Which is the least indeed of all seeds; but when it is grown up, it is greater than all herbs, and becometh a tree, so that the birds of the air come, and dwell in the branches thereof. 33. Another parable he spoke to them: The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened. 34. All these things Jesus spoke in parables to the multitudes: and without parables he did not speak to them. 35. That it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world. 36. Then having sent away the multitudes, he came into the house, and his disciples came to him, saying: Expound to us the parable of the cockle of the field. 37. Who made answer and said to them: He that soweth the good seed is the Son of man. 38. And the field is the world. And the good seed are the children of the kingdom. And the cockle are the children of the wicked one. 39. And the enemy that sowed them, is the devil. But the harvest is the end of the world. And the reapers are the angels. 40. Even as cockle therefore is gathered up, and burnt with fire: so shall it be at the end of the world. 41. The Son of man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity. 42. And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth. 43. Then shall the just shine as the sun, in the kingdom of their Father. He that hath ears to hear, let him hear.
Through two parables he shows the progress of the evangelical teaching. But because someone might say: if it is so, that it is impeded in such a way that some seed falls by the wayside, some on rocky ground, etc., it seems that it cannot make progress; therefore he adds parabolically about its progress, namely, that it progressed on account of two things. First, on account of its apparent smallness; secondly, on account of its hiddenness. Therefore he sets forth two parables. The second is at he spoke another parable to them . Thirdly, he confirms the manner by the authority of the prophet, at all these things Jesus spoke in parables . Regarding the first, he first treats of the sowing; secondly, of the smallness of the seed; thirdly, of the greatness of the fruit. The second is at which indeed is the least of all seeds ; the third at but when it is grown, it is greater than all herbs . He says therefore the kingdom of heaven is like a grain of mustard seed , etc. In a kingdom there is a king, a prince, subjects, and also those imprisoned. Likewise riches, etc. Therefore we can liken the kingdom to all these things. What he says then, that the kingdom of heaven is like a grain of mustard seed , can be explained, as Jerome says, as meaning that by the grain of mustard seed the evangelical teaching is understood. And why? Because that grain is pungent; likewise it repels poisons. And this is signified, because the evangelical teaching through faith makes one fervent; below 17:19: if you have faith as a grain of mustard seed, you shall say to this mountain, remove from hence, and it shall remove; and nothing shall be impossible to you . Likewise it excludes errors; hence it is useful for reproof, as is stated in 2 Tim 3:16. Which a man took and sowed . This man is Christ, who sowed this seed; or any man who sows the evangelical teaching. In his field , i.e., in his heart, when he gives assent to it. Christ sowed, because he gave the faith in which we are saved; Eph 2:8: for by grace you are saved through faith, and that not of yourselves, for it is the gift of God . Likewise anyone who obeys sows in a field, i.e., in his heart; Prov 24:27: diligently till your field . In this field there are diverse seeds, which are diverse teachings. The teachings of Jerome and Augustine seem great, and are confirmed by weighty arguments: likewise the teaching of the law. But the teaching of the evangelical law appeared small, because it preached a God who suffered, was crucified, and the like. And who could believe this? 1 Cor 1:18: for the word of the cross is foolishness indeed to those who perish, but to those who are saved, that is, to us, it is the power of God . And therefore he says which indeed is the least of all seeds ; hence at first it appeared very small. Then follows its greatness. And first its greatness is set forth; secondly it is confirmed, at but when it is grown , i.e., when it has sprouted, it is greater than all herbs , because the evangelical teaching bore more fruit than the teaching of the law, since the teaching of the law bore fruit only among the Jews; hence it was said in Ps 147:20: he has not done in like manner to every nation, and his judgments he has not made manifest to them . For there was no philosopher who could convert an entire country to his teaching: for if some philosopher, such as Plato, had said that such and such a one would come, he would not have been believed. Ps 118:85: the wicked have told me fables, but not as your law . It is greater, therefore, in solidity, in universality, and in usefulness. In solidity, and it becomes a tree , because other teachings are soft herbs, having nothing firm, because they are subject to human reason: Wis 9:14: for the thoughts of mortal men are fearful, and our counsels uncertain ; but this is a firm tree; Ps 118:89: forever, O Lord, your word stands firm ; Luke 21:33: heaven and earth shall pass away, but my words shall not pass away . Therefore as this tree is related to other trees, so this teaching is related to others. So that the birds of the air come and dwell in its branches . Likewise it excels in the universality of its teaching: because this science has many branches, and furnishes a man with what is necessary for life. Hence if there are married persons, they have through it how they ought to govern themselves; if clerics, how they should live, and so on for others: therefore the diverse teachings are diverse branches. Likewise it excels in usefulness, because the birds dwell in its branches, i.e., all who have their mind in heaven; Phil 3:20: our conversation is in heaven . They come and meditate and rest: for those who dwell on the earth are not birds; 2 Cor 4:18: while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal . Chrysostom explains it of the apostles, whom he compared to the grain of mustard seed because they were fervent in spirit; and this a man sowed , i.e., Christ, in a field , i.e., in the Church, from which all the fruitfulness of the Church came about: and they were few and lowly; for no science was spread abroad by such lowly men; hence the Apostle, 1 Cor 1:27: not many wise, or mighty, not many noble; but the foolish things of the world God has chosen to confound the wise , etc. But when it is grown, it is greater , in effect, than all , because the apostles produced greater fruit. Alexander converted one part of the world to himself, Rome likewise, but never as much as these, who accomplished so much. So that the birds of the air , i.e., the good, rest in its branches , i.e., in their teachings; Zech 8:23: they shall take hold of the skirt of a man that is a Jew, saying: we will go with you; for we have heard that God is with you . Hilary explains it of Christ, who was the grain of mustard seed on account of his fervor, because he was full of the Holy Spirit, which he sowed , afterwards in his death, in a field , i.e., among the people, which was very small on account of the contempt of unbelievers; Isa 53:2: we have seen him, and there was no beauty in him, and we desired him, despised and the most abject of men, a man of sorrows and acquainted with infirmity. And it is greater than all herbs , i.e., than all the perfect. Gold shall not be compared to it . And the perfect are compared to herbs, because herbs are given to the sick: let him that is weak eat herbs . But the teaching of Christ is given to the perfect, and so it becomes a tree. And this is signified by the tree of which we read in Dan 4:7ff. He spoke another parable to them . Here is set forth the parable about progress, and it is shown to be marvelous, because it proceeds from a hidden seed; hence he says the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened . Note that it is not unfitting for the same thing to be interpreted sometimes in a good sense, sometimes in a bad sense, just as a rock is sometimes interpreted as Christ, sometimes as the contrary, as hardness; Ezek 36:26: I will take away from you the stony heart out of your flesh . So leaven is sometimes interpreted in a bad sense, insofar as it involves corruption; 1 Cor 5:7: purge out the old leaven , etc. Likewise ibid.: not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth . But insofar as it has fervor and the power of expanding, it is taken in a good sense. What then is signified by it? Four things are signified. Chrysostom says that this leaven is the apostles. The woman is the divine wisdom; she hid them in three measures of meal , i.e., she oppressed them with tribulations. But first she chose them; hence John 15:19: I have chosen you out of the world, that you should go forth . Those she sent among the faithful, she placed in three measures of meal . A measure is a unit of capacity, and equals a bushel and a half; i.e., in three measures of meal. And why in three? A finite number is used for an infinite, because among many nations. Or on account of the three parts of the world, because they were sent to all; or on account of the nations which sprang from the three sons of Noah. Until the whole was leavened , i.e., until all were converted to God; Ps 18:5: their sound has gone forth into all the earth, and their words unto the ends of the world . Or otherwise, according to Augustine, by the leaven is signified the fervor of charity, because just as leaven expands, so does charity; Ps 118:32: I have run the way of your commandments, when you enlarged my heart. The woman is reason, or the soul; she hid it in three measures , i.e., in the whole heart, in the whole soul, in all one's strength. Or by the three measures are meant three states, namely, of prelates, of contemplatives, and of actives, who are understood by Noah, Job, and Daniel. Or they can be referred to the hundredfold, sixtyfold, and thirtyfold fruit. Jerome explains it of the evangelical teaching, which the woman, i.e., wisdom, hid in three measures, which are spirit and soul, or the irascible, the concupiscible, and the rational. Or otherwise, by the woman is understood faith; by the three measures, the three Persons in the Godhead. Hilary explains it of Christ, who is the leaven, which by the providence of the Father was hidden in the world in a threefold law: the law of nature, the Mosaic law, and the evangelical law. All these things Jesus spoke in parables , etc. Having set forth the diverse parables to the crowds, here he confirms, or approves, by the authority of the prophet. And it is divided into three parts; because first the custom of Christ regarding parabolic teaching is set forth; secondly, the authority is adduced; thirdly, the exposition of the foregoing is given. The second is at that it might be fulfilled which was spoken by the prophet ; the third at then having sent away the multitudes, he came into the house . He says therefore all these things Jesus spoke in parables to the multitudes . Why then did he speak to the crowds in parables? The reason is twofold: because in the crowd there were mingled some who were faithful and some who were unfaithful, likewise some who were well-disposed and some who were ill-disposed. On account of the ill-disposed and the unfaithful he spoke thus, so that they might not understand, as was said above, that seeing they may not see ; on account of the faithful, so that they might better grasp and better retain. And this is stated in Mark 4:33f. Paul, 1 Cor 3:1: I could not speak to you as to spiritual men, but as to carnal . And without parables he did not speak to them . This seems to be false, because in the Sermon on the Mount, and in many other places, he did not speak in parables. Chrysostom solves this by saying that it is true of this entire discourse, because this entire address to the crowds he spoke parabolically. Augustine says that he never spoke to the crowds without parables, because there was no discourse that he delivered to the crowds without mixing in some parable. Hence in the Sermon on the Mount he mixed them in, where he said let not your left hand know what your right hand does . And he says that if somewhere he is found to be without a parable, it should be said that the Evangelists did not narrate in order: hence even if a parable is not written, one should be understood, because of the fact that it says here that without parables he did not speak to them, and that he always mixed in parables. That it might be fulfilled which was spoken by the prophet saying: I will open my mouth in parables . In two ways the Lord spoke to the human race. First, in the prophets; secondly, in himself; Isa 52:6: behold, I who spoke, behold I am here . In both cases he spoke parabolically: in the prophets in many ways, and through himself likewise: for what was done in the prophets was a sign of what was to be done through Christ; hence he says, I, the Lord, who opened the mouth of the prophets in parables, will open it in myself. I will utter things hidden from the foundation of the world . In the opening of the mouth there is a manifestation of secrets, as above; utterance comes from the inmost depths. He utters when from the depth of wisdom he sends forth; Ps 44:2: my heart has uttered a good word . The wisdom of the Lord is hidden; Job 28:21: it is hidden from the eyes of all the living ; John 1:18: no man has seen God at any time; the only begotten Son who is in the bosom of the Father, he has declared him , etc. He uttered things hidden, and which were concealed from the foundation of the world; Eph 3:5: which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit . Or otherwise: I will utter things which are from the foundation of the world , which are hidden. And why? Because he himself is from the foundation of the world , and he revealed himself to us through the things he made; Rom 1:20: the invisible things of God are clearly seen, being understood through the things that are made . Then having sent away the multitudes, he came into the house . Here one of the foregoing parables is expounded. And first the place is described; secondly, the question of the disciples; thirdly, the exposition. He says therefore then having sent away the multitudes, he came into the house . In this an example is given us, that if we wish to investigate secrets, we ought to enter into a secret place; Wis 8:16: when I go into my house, I shall find rest with her ; Sir 32:15: run ahead to your house, and there withdraw, and there play, and pursue your thoughts, and not in sins and proud words , etc. And his disciples came to him saying: explain to us the parable of the weeds of the field , etc., because about this one they had greater doubt. Sometimes out of reverence they did not dare to approach, as is stated in John 4:27, that no one said to him, why are you speaking with that woman, etc. But here they took a special boldness, because they had heard to you it is given to know the mysteries of the kingdom of heaven . So if we wish to acquire anything mystical, we ought to approach him; Ps 33:6: come to him and be enlightened . He answered and said . Here is set forth the exposition of the parable of the weeds. And first as to the first sowing; secondly, as to the oversowing; thirdly, as to both. And first he explains what the sower is, what the field, what the seed. He that sows the good seed is the Son of man . He calls himself the Son of man, both on account of humility, and to refute future heretics: for some denied that he was God, and others that he was man. Hence he says he is the Son of man, which pertains to his humanity; and to sow spiritual things pertains to God. Ps 4:7: the light of your countenance, O Lord, is signed upon us , etc. The field is the world , which he himself created; hence above he said, in his field ; John 1:11: he came unto his own , etc. Likewise ibid.: the world was made by him . And the good seed, these are the children of the kingdom , from whom others were propagated, who were good sons; and if sons, heirs also , Rom 8:17. Then he explains what pertains to the oversowing, and says what the seed is. And the weeds are the children of the wicked one ; Isa 1:4: woe to the sinful nation, a seed of evildoers, wicked children . Then he says who the sower is, saying and the enemy who sowed them is the devil , who introduced sin; Wis 2:24: by the envy of the devil, death came into the world . Then the distinction is treated, and he does three things: first, the time is set forth; secondly, the ministers; thirdly, the distinction. He sets forth the time: and the harvest is the consummation of the world . As was said, the first gathering was made by the apostles, of which John 4:35 says: lift up your eyes, and see the countries, for they are white already to harvest . But the other, in which there will be the gathering of the fruit, of which Gal 6:8 says: what things a man shall sow, those also shall he reap . And the reapers are the angels . For just as in the present Church the good ministers are men, so then they will be angels. Then he sets forth the end of both, at even as the weeds therefore are gathered up , etc. And first as to the wicked; secondly, as to the good; thirdly, he rouses them to a spiritual understanding. He says therefore even as the weeds are gathered up and burnt with fire, so shall it be at the consummation of the world. The Son of man shall send his angels (these words show him to be both man and God) and they shall gather out of his kingdom all scandals . He refers this to sins which are committed against one's neighbor. But what follows, and those who work iniquity , refers to other sins. And what is said, kingdom , is understood of the present Church, because in the triumphant Church there are no scandals, and man will know through the tribulation preceding the final judgment. Augustine says that we do not read that the wicked serve to reward the good, but the good are sometimes found to punish the wicked. What he says, then, all , is to be understood in the present Church, by sending tribulations, through which both the good and the wicked are punished. Chrysostom explains by kingdom the heavenly homeland. And what is said, all scandals , does not mean that they are there, but that they will not be there. Hence they shall gather and separate the wicked from the good, so that they may not be with them, and shall cast them into the furnace of fire . The punishment of loss is the deprivation of the divine vision. But the punishment of sense is touched upon when it says and shall cast them into the furnace of fire ; Apoc 21:27: there shall not enter into it anything defiled . And he shall cast them , i.e., the Son of man by his judicial power, into the furnace of fire ; hence it will be said: depart, you cursed , into everlasting fire. There shall be weeping and gnashing of teeth . This has been explained above; yet from this it can be gathered that the damned will be punished both in soul and in body; hence above 10:28: fear him who can destroy both soul and body in hell . For weeping pertains to the eyes, gnashing to the teeth; but eyes and teeth are bodily members, in which the truth of the resurrection is signified. Likewise by weeping, which is quickly caused by smoke, the punishment of fire is signified; by gnashing of teeth, cold. Job 24:19: let him pass from the snow waters to excessive heat . Or otherwise, weeping comes from sorrow, gnashing from anger, hence Acts 7:54 says that they gnashed their teeth at him . Isa 65:14: my servants shall rejoice for the joy of their heart, and you shall cry out for sorrow of heart, and shall howl for grief of spirit . Luke 6:25: woe to you who laugh, for you shall weep . Likewise in the gnashing is signified impatience and strife; Apoc 16:10: they gnawed their tongues for inability to endure . Then shall the just shine as the sun in the kingdom of their Father . Here he explains as to the good; and in them there will be a twofold splendor, namely, in the soul, by which they will see God; Ps 35:10: in your light we shall see light , namely, uncreated light; Isa 58:11: and he shall fill your soul with brightness . And it will overflow into the body; Phil 3:21: he will reform the body of our lowliness, made like to the body of his glory . Wis 3:7: the just shall shine, and shall run to and fro like sparks among the reeds , etc. What he says, as the sun , is not to be understood absolutely by an equality in every respect: for they will have greater splendor; but because among sensible things, what shines most is the sun. Yet there is a likeness to the sun, because just as the sun does not change, so neither does the just man; Sir 27:12: a holy man continues in wisdom as the sun; but a fool is changed as the moon . Then he rouses them to a spiritual understanding: he that has ears to hear , namely, interior ears, let him hear , understanding; Isa 50:5: the Lord has opened my ear .
13—4
Mt 13:44-58
44. The kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field. 45. Again the kingdom of heaven is like to a merchant seeking good pearls. 46. Who when he had found one pearl of great price, went his way, and sold all that he had, and bought it. 47. Again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kinds of fishes. 48. Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth. 49. So shall it be at the end of the world. The angels shall go out, and shall separate the wicked from among the just. 50. And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth. 51. Have ye understood all these things? They say to him: Yes. 52. He said unto them: Therefore every scribe instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old. 53. And it came to pass: when Jesus had finished these parables, he passed from thence. 54. And coming into his own country, he taught them in their synagogues, so that they wondered and said: How came this man by this wisdom and miracles? 55. Is not this the carpenter's son? Is not his mother called Mary, and his brethren James, and Joseph, and Simon, and Jude? 56. And his sisters, are they not all with us? Whence therefore hath he all these things? 57. And they were scandalized in his regard. But Jesus said to them: A prophet is not without honour, save in his own country, and in his own house. 58. And he wrought not many miracles there, because of their unbelief.
14—1
Mt 14:1-14
1. At that time Herod the Tetrarch heard the fame of Jesus. 2. And he said to his servants: This is John the Baptist: he is risen from the dead, and therefore mighty works shew forth themselves in him. 3. For Herod had apprehended John and bound him, and put him into prison, because of Herodias, his brother's wife. 4. For John said to him: It is not lawful for thee to have her. 5. And having a mind to put him to death, he feared the people: because they esteemed him as a prophet. 6. But on Herod's birthday, the daughter of Herodias danced before them: and pleased Herod. 7. Whereupon he promised with an oath, to give her whatsoever she would ask of him. 8. But she being instructed before by her mother, said: Give me here in a dish the head of John the Baptist. 9. And the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given. 10. And he sent, and beheaded John in the prison. 11. And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother. 12. And his disciples came and took the body, and buried it, and came and told Jesus. 13. Which when Jesus had heard, he retired from thence by a boat, into a desert place apart, and the multitudes having heard of it, followed him on foot out of the cities. 14. And he coming forth saw a great multitude, and had compassion on them, and healed their sick.
Above, the Lord showed the power of the evangelical teaching under certain parables; here he shows it by deeds; and he does three things. First, he shows to what effects it extends by a likeness of deeds; secondly, he shows the sufficiency of the evangelical teaching; thirdly, how it should be preserved in purity. The second is in chapter 15, the third in chapter 16. Regarding the first, first a false opinion is set forth; secondly, its occasion; thirdly, the opinion is disproved. The second is at for Herod had apprehended John , etc.; the third at which when Jesus had heard, he retired from thence . He says therefore at that time Herod the tetrarch heard the fame of Jesus . And this is not to be referred to that day, but to the time in general; because Mark 6:1 and Luke 4:16 do not narrate in the same order, since they narrate this after the sending of the disciples, as is stated in Mark 6. Hence it is uncertain who preserves the order of history. Nevertheless, what is said, at that time , is said to denote the negligence of Herod, because after the miracles he then for the first time heard the fame of Jesus: for this negligence is customary among the rich, that they do not care about small things. 1 Tim 6:17: charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches , etc. Herod the tetrarch heard , to distinguish him from Herod the king, under whom Christ was born, as is stated above in chapter 2. Hence, when the latter died, Christ returned from Egypt. This Herod was his son, and he was a tetrarch. His father had been made king by the Romans, and he had six sons, two of whom he killed during his lifetime; another, the firstborn, he killed at his death, when that son had already begun to have himself proclaimed king while his father was still living. When the father died, Archelaus took the kingdom for himself, and following his father's wickedness, he could not be tolerated by the Jews. Then they appealed to the Romans, and the kingdom was divided into four parts: two parts were given to Archelaus, another to Herod, and another part to Philip. Hence this one was a tetrarch and prince over the fourth part of the kingdom. He heard the fame of Jesus . From this he was blameworthy, because for so long a time Jesus had already lived and worked miracles, and yet he then heard for the first time; hence is fulfilled Job 28:22: destruction and death have said: with our ears we have heard the fame thereof . And he said to his servants: this is John the Baptist , etc. Some have said that he held the doctrine of the transmigration of souls: for Plato and Pythagoras held that the soul departing from one body enters another body. Herod holding this opinion, as they say, believed that the soul of John had passed into the soul of Christ. But this cannot be, because he had killed him a short time before; but Jesus was thirty years old; hence he did not believe this. Likewise Jesus had already worked miracles before the beheading, and before the imprisonment, as is stated in John 3. Nevertheless Herod is to be praised, because he believed in the resurrection, of which Job 14:14 says: do you think a man who is dead shall live again? Likewise he had another good trait, that he believed that the resurrection takes place in a better state; therefore he believed that John then worked miracles which before the resurrection he had not worked; therefore he says and therefore mighty works are wrought in him , because he has arrived at a higher state; hence men will rise in a better state. Hence the Apostle, 1 Cor 15:43: it is sown in weakness, it shall rise in power . But there is a question here, because Luke says that he heard and doubted; hence he said, John I have beheaded ; but here he says without doubt, when he says, this is John . Augustine resolves this by saying that he did not say this of himself, but heard it from others. Hence when he first heard, he doubted, but as the report grew he assented. Hence Luke recounted the first, but Matthew the second. Or otherwise it can be said that Matthew too touches on Herod's doubt, so that it is read interrogatively: this is John? For Herod had apprehended John . These things happened before; hence he does not follow the order, but incidentally he determines the death of John. But the question is, why the Evangelists determine incidentally about John, and Chrysostom raises this question. He resolves it by saying that they principally intended the deeds of Christ, and other things only insofar as they were related to Christ. Therefore here he incidentally determines the death of John. And first he determines the imprisonment; secondly, the death, at but on the birthday , etc. Regarding the first he does three things. First he sets forth the imprisonment; secondly, the cause; thirdly, the beheading. For Herod had apprehended John, and bound him, and put him in prison . He touches on the order, because first he seized him, bound him, and imprisoned him; so also was it with Christ. He touches on the cause when he says on account of Herodias, the wife of his brother . Herod and Philip were brothers. Philip had married the daughter of Aretas, king of the Arabs. Herod had enmity with that king of the Arabs, and also with his brother Philip, so that the king of the Arabs, in hatred of Philip, took back his daughter and gave her to Herod. Concerning this John, you should understand that he was a man of great virtue; hence it is said of him: he shall come in the power of Elijah . Likewise you should note that he is also called a martyr, because he died on account of his reproving for the faith, because it was for truth; and Christ is the truth. For he said to Herod: it is not lawful for you to have her . It should be known that Antipater, the father of Herod the king, was a foreigner, but he was a proselyte, hence his sons were Jews. But it was commanded in the law that while a brother was living, another should not have his brother's wife; therefore John, as a zealot for the law, said it is not lawful for you to have her . And having a mind to put him to death, he feared the people . Sometimes it happens that when a man does not wish to avoid one sin, he falls into a greater. Hosea 4:2: murder, and theft, and adultery have overflowed, and blood has touched blood . Hence since he did not wish to avoid adultery, he incurred murder. And when he wished to, he feared the people . The commotion of the people is greatly to be feared; Sir 26:5: my heart feared three things: the slander of a city, and the gathering of a mob, and a false accusation . Likewise the fear of the Lord takes away an evil will; but the fear of man does not, although it causes delay. Therefore because he could not on account of the fear of the people, he delayed. But on the birthday , etc. Here regarding the killing he does three things, because he could not on account of the fear of the people. First the antecedents are set forth; secondly, the killing; thirdly, the consequences. Regarding the first, three antecedents are set forth: the dancing; the promise; the request. He says therefore but on the birthday , etc. It was the custom among the ancients to celebrate their birthday, contrary to Eccl 7:2: better is the day of death than the day of birth . We do not read that any celebrated their birthday except this man and Pharaoh, king of Egypt. Hence on his birthday the daughter of Herodias , as she was called, danced in the midst , i.e., in the banquet hall, and in this he is made culpable, because in his revelry he forgot the royal court, in which such things should not have taken place, and it pleased Herod, contrary to Sir 9:4: do not be constant with a dancing girl . And there follows whereupon he promised with an oath , etc. Behold the rash promise and the reckless oath. Sir 23:9: let not your mouth be accustomed to swearing, for in it there are many falls . And being instructed before by her mother, give me, she said, here in a dish the head of John the Baptist . Here the woman's request is set forth. Women are sometimes pious, and they have tender affections; hence when they are pious, they are exceedingly pious, but when they are cruel, they are exceedingly cruel; Sir 25:22: there is no head worse than the head of a serpent; and there is no anger above the anger of a woman . And ibid. it says: all malice is short compared to the malice of a woman . For a man would scarcely think what a wicked woman thinks. The mother therefore asked in order to satisfy her wrath. Likewise she feared lest Herod might sometime be converted by the words of John, and dismiss her. And the king was struck sad on account of his oath . Here it is determined how he was killed. Chrysostom says: here an example is given that decency is honored even by the wicked, as is stated in Wis 5:1ff. Jerome says that now he was saddened, who before wished to kill him but feared the people. Why then does it say that he was saddened? He resolves it. It is the custom of men to recount what appears to men: just as they called Christ the son of Joseph, because they so supposed, as is stated in Luke 3. Hence he says struck sad , because so it appeared to men. There follows the execution. And first the command is set forth; secondly, the execution. On account of his oath, and on account of those who sat with him at table . In this he was foolish, because regarding a dishonorable matter, the oath is not to be feared, because in the very fact that I swear, I am perjured; Jer 4:2: you shall swear with judgment (namely, with discretion), in justice and in truth . Likewise, if he had sworn to do something in his own power, it should be understood as applying to honorable matters. Hence what he should not do to himself, neither should he command another; Zech 8:17: love not a lying oath . And on account of those who sat with him at table , so as to make them all participants in the murder, for they all pleaded for the girl. He commanded it to be given. And he sent and beheaded John . Here the execution is set forth. Here is fulfilled what he had said: he must increase, but I must decrease , because Christ was extended on the cross, while John was beheaded. Likewise, the beheading of John was a sign that by the authority of the law they were destined to lose both Christ and the law. Then the consequences of the beheading are set forth. And first the fulfillment of the promise is set forth; secondly, the burial. He says therefore and his head was brought in a dish . And in this Herod was blameworthy, because he exercised cruelty amid his pleasures: hence it is said that a certain governor loved a certain courtesan, and when she was in his lap, she said that she had never seen a man killed. And when he was at dinner, he had a man deserving of death brought forth, and had him beheaded before her: which the Romans learned, and he was banished from Rome. So this man too was sent into exile. And his disciples came and took his body and buried it . Here the burial of John is treated, and it is counted among the works of mercy; and yet it seems that mercy does not pertain to the dead, because if it pertains to him, it seems that what the Lord says is not true: fear not those who kill the body . Why then is it counted among the works of mercy? It must be said that even if one does not serve the dead according to the effect which he now has, yet one serves him according to the affection which one now has toward the dead. Hence they took his body and buried it ; it is said that near Sebaste, since it is nearby. Later, Julian the Apostate, seeing many coming to his relics, had him burned, except for the head. And coming, they told Jesus . Hence the disciples of John, who at first made accusations against Jesus, after John's death returned to Jesus and became familiar with him: so some in a time of tribulation are converted to Christ; Hosea 6:1: in their tribulation they will rise early to me . And when Jesus had heard this, he retired from thence by boat into a desert place apart . Above, the opinion of Herod about Christ was set forth, and on its occasion the narrative about John was introduced; now it is shown that the opinion of Herod was false. He had said two things: that Christ was John whom he had killed, and that John, having risen, was working mighty deeds. He says therefore that when Jesus had heard, he retired from thence by boat , etc. Why did he retire? Jerome assigns four reasons. The first, to spare his enemies, lest from murder they rush into murder; Hosea 4:2: blood has touched blood . Likewise, to defer his passion; hence he himself says in John 7:6: my time has not yet come . Likewise, to give us an example not to thrust ourselves into sufferings: for it is not virtue to thrust oneself into sufferings, but presumption. Hence above 10:33: when they shall persecute you in one city, flee into another . Likewise, to show with what devotion the crowds heard the word of God, because even in danger they followed him; Deut 13:3: the Lord your God tries you, that it may appear whether you love him . Likewise it should be noted that he sets down four things which should draw the crowd back from following Christ. The first is that he retired by boat; likewise, that it was to a desert place; likewise, that there were no groves there, because it was a desert; likewise, not near a road, to which men willingly turn aside; but he retired apart. This he did so that the devotion of the crowd might be more commended. Likewise Chrysostom says that he retired to approve man; therefore he did not wish to retire until the death of John was reported. There follows and the multitudes having heard of it , etc. Here the marvelous deeds are treated. And first the devotion of the crowds is touched upon; secondly, the marvelous deeds are touched upon. He says therefore and the multitudes having heard of it, followed him on foot out of the cities ; where the devotion of the crowds and of the poor people is touched upon, who followed the Lord out of devotion. Hosea 6:1: in their tribulation they will rise early to me . And he coming forth saw a great multitude , etc. Here he touches on the marvelous deeds which the Lord worked going forth from the desert: and rightly, because while he was in heaven, the crowds did not seek him; John 16:28: I came forth from the Father and am come into the world . He saw the multitude . Hence he was stirred to compassion; hence it follows and he had compassion on them ; hence he immediately showed them mercy: Ps 85:15: the Lord is compassionate and merciful, patient and plenteous in mercy, and true . There follows the effect of this compassion: and he healed their sick , namely, freely and without being asked. Ps 106:20: he sent his word and healed them .
14—2
Mt 14:15-36
15. And when it was evening, his disciples came to him, saying: This is a desert place, and the hour is now passed: send away the multitudes, that going into the towns, they may buy themselves victuals. 16. But Jesus said to them, They have no need to go: give you them to eat. 17. They answered him: We have not here, but five loaves, and two fishes. 18. Who said to them: Bring them hither to me. 19. And when he had commanded the multitude to sit down upon the grass, he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitudes. 20. And they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments. 21. And the number of them that did eat, was five thousand men, besides women and children. 22. And forthwith Jesus obliged his disciples to go up into the boat, and to go before him over the water, till he dismissed the people. 23. And having dismissed the multitude, he went into a mountain alone to pray. And when it was evening, he was there alone. 24. But the boat in the midst of the sea was tossed with the waves: for the wind was contrary. 25. And in the fourth watch of the night, he came to them walking upon the sea. 26. And they seeing him walking upon the sea, were troubled, saying: It is an apparition. And they cried out for fear. 27. And immediately Jesus spoke to them, saying: Be of good heart: it is I, fear ye not. 28. And Peter making answer, said: Lord, if it be thou, bid me come to thee upon the waters. 29. And he said: Come. And Peter going down out of the boat walked upon the water to come to Jesus. 30. But seeing the wind strong, he was afraid: and when he began to sink, he cried out, saying: Lord, save me. 31. And immediately Jesus stretching forth his hand took hold of him, and said to him: O thou of little faith, why didst thou doubt? 32. And when they were come up into the boat, the wind ceased. 33. And they that were in the boat came and adored him, saying: Indeed thou art the Son of God. 34. And having passed the water, they came into the country of Genesar. 35. And when the men of that place had knowledge of him, they sent into all that country, and brought to him all that were diseased. 36. And they besought him that they might touch but the hem of his garment. And as many as touched, were made whole.
15—1
Mt 15:1-20
1. Then came to him from Jerusalem scribes and Pharisees, saying: 2. Why do thy disciples transgress the tradition of the ancients? For they wash not their hands when they eat bread. 3. But he answering, said to them: Why do you also transgress the commandment of God for your tradition? For God said: 4. Honour thy father and mother: And: He that shall curse father or mother, let him die the death. 5. But you say: Whosoever shall say to father or mother, The gift whatsoever proceedeth from me, shall profit thee. 6. And he shall not honour his father or his mother: and you have made void the commandment of God for your tradition. 7. Hypocrites, well hath Isaias prophesied of you, saying: 8. This people honoureth me with their lips: but their heart is far from me. 9. And in vain do they worship me, teaching doctrines and commandments of men. 11. Not that which goeth into the mouth defileth a man: but what cometh out of the mouth, this defileth a man. 12. Then came his disciples, and said to him: Dost thou know that the Pharisees, when they heard this word, were scandalized? 13. But he answering, said: Every plant which my heavenly Father hath not planted, shall be rooted up. 14. Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both fall into the pit. 15. And Peter answering, said to him: Expound to us this parable. 16. But he said: Are you also yet without understanding? 17. Do you not understand, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy? 18. But the things which proceed out of the mouth, come forth from the heart, and those things defile a man. 19. For from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. 20. These are the things that defile a man. But to eat with unwashed hands doth not defile a man.
Above, the Lord showed the power of his teaching under figures; now he shows its sufficiency. And this is shown in two ways. First, that it does not require the observances of the law; second, that it was given not only to the one nation of the Jews, but also to the Gentiles, at and Jesus went from there and retired into the district of Tyre and Sidon . Regarding the first, he does three things. First, the circumstances of the accusation are touched upon; second, the accusation; third, the explanation. The second begins at why do your disciples transgress the traditions of the ancients? The third at: for they do not wash their hands when they eat bread . Now their malice is aggravated by three things. First, from the time, because precisely when he was performing these signs and miracles, they were making signs of iniquity; hence they acted maliciously. Above, 11:25: you have hidden these things from the wise and prudent etc. Likewise, the aggravation comes from the place, because although the Jews were spread throughout Judea, those who were in Jerusalem were the learned ones, and yet they were the worst. Isa. 26:10: in the land of the saints he has done wicked things; he shall not see the glory of the Lord . Likewise, the aggravation comes from the condition of the persons, because great ones came, Scribes, who were more learned, and Pharisees, who were reputed to be more holy. Jer. 5:5: I will go to the great men, and I will speak to them; for they have known the way of the Lord . Then is presented that in which they accused them: why do your disciples transgress the traditions of the ancients? It was commanded, as is found in Deut. 4:2: you shall not add to the word that I speak to you, neither shall you take away from it . Hence by adding traditions, they were acting against the law; not that it was unlawful to establish something, but that they commanded their traditions to be observed just as the law of the Lord. For they do not wash their hands etc. Here is explained what their traditions are. This, however, is explained more fully in Mark 7:2; for there it is said that when they had seen some of his disciples eating bread with common, that is, unwashed, hands, they found fault . And this can be taken literally, because they did not wash their hands. Why? Because they were so intent on the word of God that they did not even have time; hence from their concern for spiritual things they did not wash themselves in the manner of the Jews, as is found in Mark 7:4, that all the Jews, unless they wash their hands often, do not eat; therefore the disciples did not wash according to their custom. Hence they understood literally what is said in Isa. 1:16: wash yourselves, be clean . Hence they understood it literally, washing what was on the outside, and not what was within. But he answering, said to them . The Lord does two things: he does not respond by excusing the disciples, but shows that they themselves are not worthy to reprehend them. Above, 7:5: you hypocrite, cast out first the beam from your own eye . It is evident that to transgress the commandment of God is graver than to transgress the traditions of men; and therefore those who transgressed the commandments of God were offending in greater matters. Therefore he first shows them to be transgressors of the law; second, that they transgress the commandment. He says therefore why do you transgress the commandment of God , and do not observe it, for the sake of your tradition? Rom. 10:3: being ignorant of the justice of God, and seeking to establish their own, they have not submitted themselves to the justice of God . Isa. 3:8: their tongue and their devices are against the Lord, to provoke the eyes of his majesty . Then when he says for God said etc., he presents what this commandment is, which is about honoring parents. And first he presents the commandment; second, the punishment. Hence he says for God said: honor your father and your mother . And it should be noted that honor is nothing other than reverence shown in testimony of virtue. For he shows reverence who administers what is necessary; hence a man is bound not only to rise in respect, but also to provide necessities. Sir. 2:21: those who fear the Lord will keep his commandments . And that such honor is owed is clear, because Tobias lent to Gabelo what the Lord had commanded him to do. Exodus 20:12 immediately adds the reward: that you may be long-lived upon the land . Likewise, Lev. 20:9 adds the punishment for transgressors: he that curses his father or mother shall die the death . And so in the blessing it is understood not only that you bless with the mouth, but also that you bestow blessing; Prov. 20:20: he that curses his father and mother, his lamp shall be put out in the midst of darkness . But since he placed an incentive from the side of punishment, why did he not place a reward from obedience? Because men are more frightened by punishment than they desire reward; for even a brute is frightened by punishment. From this it follows that if those who detract from father and mother are worthy of death, then those who move others to detract from them are worthy of death; therefore they are not worthy of accusation. Therefore you are not worthy to accuse them. But you say etc. Here he touches on how they transgress. And first he shows this; second, he presents the authority. And regarding the first, he shows their custom; second, what followed. He says you say: whoever shall say to his father or mother etc. This is read in many ways. In one way, so that it is a complete construction, and then it reads thus: whoever , i.e., anyone whatsoever, shall say , i.e., shall be able to say. In another way, so that it is an incomplete construction, thus whoever shall say etc., supply: keeps the commandment, and is free from punishment. What does this saying mean? It is explained in three ways. Rabanus said that spiritual good is to be preferred to temporal good; therefore they said to those who had poor parents that they should say to them: father, do not be displeased if I do not give you necessities, because the offering that I make profits you spiritually. But this was not true, according to that saying: the Most High does not approve the gifts of the wicked . And Prov. 28:24: he that steals anything from his father or from his mother and says this is no sin, is the partner of a murderer . Therefore if someone has a father or mother and they cannot live without him, he who would say to them, go overseas, or enter religious life, falls under this condemnation. There is another exposition. Jerome, however, reads it interrogatively, i.e., will it profit you? In Lev. 22:2, it is stated that a stranger could not consume what had been consecrated to the Lord; therefore they would admonish sons who had poor parents to offer things to God. And if the parents wished to be sustained from those things, they would say to them: if you take anything from what I ought to offer to God, will it profit you? No, rather it will be to your condemnation. Augustine explains it thus. The Jews said that children, while they were under the guardianship of their father, were bound to them. Hence when the sons are small, the parents offer for the children, and it profits them; but when they come of age, then the devotion of another does not profit them. Hence they said that everyone who could reach this state and say to his father the gift which proceeds from me shall profit you , was not bound to his father. But from this teaching two absurdities follow: one against one's neighbor, and another against God. Against one's neighbor, because he who would speak thus, and he who was thus instructed, does not honor his father. Hence Rom. 1:30: inventors of evil things, disobedient to parents . And it follows: those who do such things are worthy of death . Likewise, against God; hence he says and you have made void the commandment of God , as if to say: not only have you acted against your neighbor, but you have even made void the commandment of God for the sake of your tradition. You hypocrites . Properly speaking, hypocrites were those who entered the theater and had one character but simulated another with masks. These therefore are hypocrites, who outwardly pretend to be other than what they are within; hence inwardly they sought profit, but outwardly they moved men to offer to God. Job 36:13: dissemblers and crafty men provoke the wrath of God, nor do they cry out when they are bound. Well did Isaiah prophesy of you . This is found in Isa. 29:13. First he presents their duplicity; second, the futility of their worship, at but in vain do they worship me . He says therefore this people honors me with their lips, but their heart is far from me . And this is literally true, because they honored with their lips but in heart were far from God, because they did not receive Christ coming in the name of God. Or thus: this people honors me with their lips etc.; for in saying that a man ought to offer to God, it seems they honor God, but their heart is far , because they did not tend toward the honor of God but toward greed; hence the greater the greed, the less the charity. This is found in Jer. 12:2: you are near in their mouth, but far from their heart . But does this pretense profit them? No, because it does not please the Lord; hence there follows but in vain do they worship me . But what does this mean? Fasting is a teaching of men, and canons are traditions of men; do those who teach these things worship God in vain? It must be understood as referring to what prejudices the commandments of God. Job 32:21: I will not equate man with God . Acts 5:29: we ought to obey God rather than men . Why? Because God cannot be deceived. Isa. 1:13: offer sacrifice no more in vain . From this we understand that a man ought to make more of conscience about transgressing a commandment than about transgressing an ecclesiastical ordinance. And having called together the crowds to him, he said to them etc. Above, the Lord showed the Pharisees who were making accusations to be unworthy of reprehending the disciples, because they were involved in greater sins; but now, passing over them, he instructs others, so that what was said above, 11:25, may be fulfilled: you have hidden these things from the wise and prudent, and have revealed them to little ones . And first he instructs the crowds; second, the disciples, at then the disciples came to him etc. And regarding the first, he does two things. First, he prepares them for hearing; second, he gives his teaching. The second begins at not that which goes into the mouth defiles a man . It should be noted that for hearing someone, attention is required, by which a man is recalled to interior things and gathered within himself. And this he does when he says and having called them together , because it is necessary that we be gathered to him; Ps. 33:6: come to him, and be enlightened . Second, diligence in hearing is necessary; therefore he says hear ; Prov. 1:5: the wise man hearing will be wiser . Likewise, understanding is required; hence he says and understand ; Ps. 93:8: understand, you senseless among the people; and, you fools, be wise at last . Consequently he proposes the most exalted teaching, which is the perfection of the moral life. Hence it should be noted that something is changed by an external thing, as water is heated by fire; and something is changed by an internal thing, as a man is changed by sin. However much a man may be moved externally, it is not sin unless the man consents interiorly; Job 37:9: from the interior comes the tempest . Hence first he shows that defilement is not from external things; second, that it is from the interior. He says therefore not that which goes into the mouth defiles a man . Against this, one may object from the old law; for in Lev. 11 many foods are forbidden, and men were made unclean by them. Augustine responds, against Faustus, saying that something is called unclean in two ways. In one way, according to its own nature; and in this way nothing is unclean, according to 1 Tim. 4:4: every creature of God is good, and nothing is to be rejected that is received with thanksgiving . Likewise, something can be unclean according to its signification. And thus some thing can be a sign of uncleanness or of cleanness: for if we take the pig and the lamb in their nature, each is good; yet in their signification the pig signifies uncleanness, the lamb innocence; therefore as regards signification, one is clean, the other unclean. And because before the coming of Christ it was a time in which they lived under figures, since the truth was not yet manifest, those observances had to be kept and fell under precept. But because at the coming of Christ the truth was made manifest, the figure ceased; etc. But again another question remains, because in Acts 15:20 the apostles commanded that those converted should abstain from things strangled and from blood. Therefore it seems that while the truth endures, those observances should be maintained. The ancients said that this is to be understood literally, that one must still abstain from these things, because they are unclean. But this is nothing, because it contradicts the authority of the Apostle, Titus 1:15: all things are clean to the clean . Some said that this is to be understood partly literally, partly morally: for what is said about fornication, that they prohibited literally; but what is said about blood, this is to be understood as meaning that innocent blood should not be shed; and what is said about things strangled, it was to be understood so that no one should inflict injury on another. But it should not be understood in this way, although the exposition may be true. For the question was whether converted Gentiles were bound to those things which the apostles prohibited. Therefore it must be understood according to what was customary for the Jews. Therefore it should be said otherwise, that the apostles considered something and prohibited it either because it was unlawful in itself, or because it was an occasion of scandal; hence they prohibited fornication as unlawful; but blood, lest they give scandal to others, so that scandal might be removed. And this is what the words of the Apostle convey, 1 Cor. 8:9: but take heed lest perhaps this your liberty become a stumbling block to the weak . Likewise, if one objects: suppose someone in Lent eats meat; is he not defiled? It must be said that he is defiled not from the food, but from the violation of the precept; Rom. 14:17: the kingdom of God is not meat and drink. But the things which proceed out of the mouth, these defile a man . Here he seems to touch only on sins which proceed from the mouth, and these defile; Luke 19:22: out of your own mouth I judge you, you wicked servant . And above, 7:2: out of your own mouth you shall be judged . But it must be said that the proper function of the mouth is to speak. Now there is a twofold speaking: outwardly with the bodily mouth, and inwardly with the mouth of the mind, of which Ps. 13:1 says: the fool said in his heart: there is no God . Thus therefore by the mouth can be understood the mouth of the heart, namely the mind of man, and thus every sin is from the mouth; because there is never sin except from a purpose of the mind. Thus therefore what proceeds from the mouth , namely of the heart, this defiles , because sin is so voluntary that if it is not voluntary, it is not sin. Then his disciples came to him etc. Here he instructs about avoiding scandal and about the principal question, at but Peter answering . Regarding the first, two things. First, the question of the disciples is presented; second, Christ's response. Here it must be understood that the Pharisees and the disciples heard this word, in which they understood that he was overturning all their traditions, but not the commandments of the Lord; therefore the Pharisees, abominating it, said nothing, but were disturbed; therefore the disciples said do you know that the Pharisees, when they heard this word, were scandalized? This word scandal is found frequently in the Scriptures; hence we should see what it means. Scandal in Greek is the same as a stumbling block, like a stone in the road; hence a stumbling block is said to be where there is an occasion of ruin. But sometimes one scandalizes actively, sometimes passively. Active scandal is said to occur when there is some deed which is not only evil in itself, but also a stumbling block to others; therefore scandal is said to be a word or deed not altogether upright, providing an occasion of ruin. And he does not say a thought, because it must be manifest. Likewise he does not say evil, but not altogether upright, because it must have the appearance of evil; 1 Thess. 5:22: from all appearance of evil refrain yourselves . Likewise there is passive scandal, as when someone says a good word, or prays, and another is scandalized and takes an occasion of ruin for himself; hence the Lord did not scandalize, but they themselves took the occasion. Hence the disciples said that the Pharisees had taken scandal from this, and this was foretold through Isa. 8:14: and he shall be to you a sanctification, but a stone of stumbling, and a rock of scandal. But he answering said . Here the Lord's response is presented, and he shows that their scandal is to be disregarded: first, because they are alien to God; second, because they are harmful to men, at let them alone: they are blind, and leaders of the blind . He says therefore but he answering said: every plant which my heavenly Father has not planted shall be rooted up . From these words, those who posited two natures wished to confirm their error, because they said the evil nature was from the evil god, the good from the good; hence they say: if someone is of the evil creation, even though he seem to do good, he cannot persevere. But this is not so; for as Jerome says, the contrary is found in Jer. 2:21: I planted you a chosen vineyard, all true seed; how then are you turned into bitterness? This is clear, therefore, that it is not from God. Thus therefore what was turned through this planting is not nature; but something supervening is understood, and this is a perverse will; hence nature always remains, but the perverse will is rooted up. Hence this planting can be understood of the tradition of men, which is to be rooted up if it is against God; but the tradition which is from God is never to be rooted up. Hence every plant , i.e., every tradition which is not from God my Father, shall be rooted up . And this is found in Acts 5:39, from Gamaliel, who said: if this be of God, you cannot overthrow it . This is also evident in all things. You will see someone who does good works founded in charity; Eph. 3:17: rooted and grounded in charity ; and these cannot be rooted up. But other things which do not have a good foundation, such as giving alms for the sake of vanity, are rooted up; hence Sir. 14:20: every corruptible thing shall fail in the end, and the worker thereof shall go with it . Hence this is how Wis. 4:3 should be understood: the spurious plantings shall not take deep root . Against this is found 1 Cor. 3:6, where Paul says: I have planted, Apollo watered . Therefore Paul shall be rooted up. I say that Paul did not plant as the principal agent, but as a minister. There follows let them alone, they are blind . Here he shows that their scandal is to be disregarded because they are harmful to men. And first he teaches that it should be disregarded; second, their presumption; third, the harm. Regarding the first: you say that they are scandalized; let them be , and do not concern yourselves. But should one not be concerned about scandal? Did not the Lord, to avoid scandal, send Peter to the sea to pay the tribute? It must be said that scandal sometimes arises from the truth; hence that scandal should be avoided which can be avoided without prejudice to truth, or life, or teaching, or justice. Hence a judge ought not to abandon his judgment if someone is scandalized by it. But nevertheless a distinction must be made, because some are scandalized from weakness, and some from deliberate malice. The scandal of the weak should be avoided, truth being preserved; and yet a man can defer or remit. But if from malice, no; and thus these men are scandalized. Hence if they were not scandalized from malice, the Lord would not have said let them alone , but rather, instruct them. Titus 3:10: a man that is a heretic, after the first and second admonition, avoid ; Jer. 51:9: we would have cured Babylon, but she is not healed . And why are they blind? Spiritually, the blind are the ignorant; Isa. 56:10: his watchmen are all blind . And because they act from deliberate malice, they are not only blind, but also leaders of the blind and teachers; Job 19:4: if I have been ignorant, my ignorance shall be with me . That they are leaders of the blind, this is good; but that they are blind, this is evil. If the blind lead the blind, both fall into the pit . Job 40:8: hide them in the dust , namely as to the body. But Peter answering . Here he instructs them on the principal question; where he does three things: first, Peter's request is presented; second, the rebuke; third, the teaching. The second begins at but he said: are you also yet without understanding? The third at do you not understand etc. He says therefore but Peter answering said to him: explain to us this parable . Peter was accustomed to hearing many parables from him; therefore he believed that he was speaking parabolically, or because Peter had been brought up in the legal observances, as he said in Acts 10:14: far be it from me, Lord; nothing defiled has ever entered my mouth ; therefore he believed that he was not speaking literally, but parabolically. Prov. 1:6: he shall understand a parable and the interpretation, the words of the wise and their dark sayings. But he said: are you also yet without understanding? For the Lord answered all in the person of Peter, who spoke for all. Here he reproves them. But why? One reason is that which Jerome gives, because what was plainly spoken, they thought was spoken in parables. For just as one who reveals hidden things is to be reproved, so conversely, one who hides manifest things; Ps. 31:9: do not become like the horse and the mule, who have no understanding etc. Another reason is that of Chrysostom, because Peter seemed to be zealous for the Jews, since he was brought up in the teaching of the law; therefore he seemed to be saddened by it. Consequently he explains. And first he explains what he had said, namely that which enters the mouth ; second, what he had said, namely but what comes out of the mouth, this defiles a man ; third, he draws the conclusion. He says therefore do you not understand that whatsoever enters the mouth goes into the belly, and is cast out into the drain? And why does the Lord speak thus? Chrysostom says that he speaks to them as those accustomed to the observances of the law. Now the intent of the law was that while food was in the mouth undigested, it was unclean; but when digested, clean. Hence it is always said in the law, he shall be unclean until the evening . Therefore let us suppose that these observances should be kept; nevertheless they do not render a man unclean, except for a time. Hence what passes through cannot make them unclean. Or alternatively: nothing can defile the soul which does not touch it. But food does not touch the soul; and this is the sign, because it goes into the belly, and is cast out into the drain . But, as Jerome says, against this some object, saying that the Lord was ignorant of natural science, because not everything is expelled into the drain. Hence some, wishing to understand it as meaning that everything is expelled, hold that nothing is converted into human nature, but only what was drawn from Adam is multiplied, and this will rise again. Hence what comes from food, according to them, will not rise again. Hence also artisans place lead with gold, so that the lead is consumed and the gold is preserved. Thus foods resist, lest natural heat consume that which is from the power of nature. But this seems impossible, because nothing can become larger except through rarefaction, since rarefaction is nothing other than assuming a greater quantity. Likewise, man shares in common with animals the sensitive and nutritive powers, and with plants in the vegetative power. But it is the case that these are increased and nourished from nourishment. Therefore men are likewise increased and nourished in the same way. What therefore is it that he says, that it is cast out into the drain? Jerome says that this is understood not only of unclean waste, but in whatever way it happens, whether through excrement or another way. And this is also according to the Philosopher, because although something remains according to species, it nevertheless flows according to matter, as if a fire remains in species, but the matter is consumed. It can also be said thus: everything that enters the mouth goes into the belly , in some part; hence sometimes in Scripture the whole is taken for the part. But what proceeds out of the mouth : it has already been said that by the mouth is understood the mind. Come forth from the heart, and those things defile a man : because the sins of the heart are thoughts and affections; Isa. 1:16: take away the evil of your thoughts from before my eyes . Likewise he lists sins which are against the precepts of the second table: murders, adulteries, fornications, thefts . Likewise, sins of the mouth against one's neighbor: false testimonies; blasphemies , against the precepts of the first table. Hence these are the things that defile a man , because these proceed from the mind. But to eat with unwashed hands does not defile a man . Here he concludes, and presents this conclusion so as to respond to the principal point. Likewise, because the disciples were not understanding, he concludes that it was being said only against the tradition.
15—2
Mt 15:21-28
21. And Jesus went from thence, and retired into the coast of Tyre and Sidon. 22. And behold a woman of Canaan who came out of those coasts, crying out, said to him: Have mercy on me, O Lord, thou son of David: my daughter is grievously troubled by a devil. 23. Who answered her not a word. And his disciples came and besought him, saying: Send her away, for she crieth after us: 24. And he answering, said: I was not sent but to the sheep, that are lost of the house of Israel. 25. But she came and adored him, saying: Lord, help me. 26. Who answering, said: It is not good to take the bread of the children, and to cast it to the dogs. 27. But she said: Yea, Lord; for the whelps also eat of the crumbs that fall from the table of their masters. 28. Then Jesus answering, said to her: O woman, great is thy faith: be it done to thee as thou wilt: and her daughter was cured from that hour.
Above, the sufficiency of his teaching was shown, because it does not require observance of the law; here he shows that it is not restricted to one people, but is also sufficient for the salvation of the Gentiles. Now a threefold effect among the Gentiles is shown. First, in deliverance from the power of the demon; second, from the infirmities of sins; third, in spiritual refreshment. The second begins at and when Jesus had passed from there, he came by the sea of Galilee ; the third at and Jesus, having called his disciples together, said . The deliverance from the power of demons is shown, because he freed a woman who was possessed by the Devil. First, the place is described; second, the insistence of the woman; third, the granting of her request. The second begins at and behold a Canaanite woman etc. The third at then Jesus answering, said to her etc. He says therefore and going out from there, he came into the district of Tyre and Sidon . Tyre and Sidon are two cities of the Gentiles. Because he was being rejected by the Jews, he withdrew to the Gentiles, according to Acts 13:46: to you it behooved us first to speak the word of God; but because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles . And first the Lord shows the preeminence of the conversion of the observers of the law; second, the transition to the Gentiles, which was signified in Acts 10:15, where it is said that when Peter was at the house of Cornelius, he saw a linen cloth etc. and it was said to him: what God has made clean, do not you call common etc. And behold a woman . Here the insistence of the woman is presented. In her petition three things are signified. First, piety; second, faith; third, humility; and these are necessary for obtaining what one asks. The second begins at but she came and adored him ; the third at but she said: yes, Lord . First, her entreaty is presented; second, the support of the disciples, at and his disciples came and besought him . Regarding the first, first the piety of the woman is presented; second, the silence of Christ, at who answered her not a word . He says therefore and behold a Canaanite woman . We can note six things. First, the conversion of the one asking; Sir. 18:23: before prayer, prepare your soul, and be not as a man who tempts God . For she prepares her soul when she cleanses herself from vices; Isa. 1:15: when you multiply your prayers, I will not hear you; for your hands are full of blood . And this is designated by this name Canaanite , which means the same as "changed"; Ps. 76:11: this is the change of the right hand of the Most High . Likewise, one who is converted should not only avoid sin, but also the occasion of sin; Sir. 21:2: flee from sin as from the face of a serpent . Second, her devotion should be noted, because she cried out. Crying out signifies great affection; Ps. 119:1: in my trouble I cried to the Lord . Third, piety is noted, because she considered another's misery as her own; hence she says have mercy on me , and this is great mercy; Job 30:25: I wept over him who was afflicted, and my soul had compassion on the poor . Likewise, humility is indicated, because she asked from confidence in the mercy of God; Dan. 9:4: keeping covenant and mercy to those who love you, and keep your commandments . Fourth, faith is indicated, which is necessary for petition; James 1:6: but let him ask in faith, nothing wavering . Likewise, she confesses the divine nature in him, in that she says Lord ; Ps. 99:3: know that the Lord he is God . Likewise the human nature: Son of David , who is of the seed of David; Rom. 1:3: who was made for him of the seed of David, according to the flesh . Likewise, the explanation of her own need: my daughter is grievously , i.e., severely, troubled by a devil . And she can be a type of the whole Church of the Gentiles, or of anyone on behalf of his conscience, which is troubled by a devil when one acts against conscience; Luke 6:18: and those who were troubled with unclean spirits were cured . And she says grievously , in which she aggravates the sin; 2 Chron. 33:12: I have sinned, O Lord, I have sinned, and I acknowledge my iniquity; do not destroy me together with my iniquities . Consequently the silence of Christ is presented: who answered her not a word . But this seems remarkable, that the fountain of mercy was silent. And a threefold reason is given. The first, lest he seem to go against what he had said above: go not into the way of the Gentiles . Therefore he did not wish to grant her request promptly; nevertheless, because she insisted greatly, she obtained what she asked. Therefore it is given to be understood that through the insistence of petition, what is above the law is obtained; for it was of the law that only the Jews should be saved; but she, through her insistence, obtained what was above the law. The second reason is that her devotion might increase. Hab. 1:2: how long shall I cry, and you will not hear? I shall cry out to you suffering violence, and you will not save? Why have you shown me iniquity and labor, to see plunder and injustice against me? The third reason is that he might give occasion to the disciples so that they too would intercede for her; because however good someone may be, he still needs the prayers of others. Immediately there follows the intercession of the disciples. And first their petition is presented; second, Christ's response. He says therefore and his disciples came and besought him . And why did they approach? One reason is that they did not know why he delayed so long; second, they were moved by mercy; likewise, they could not bear the importunity of the woman; Luke 11:8: if he shall continue knocking, I say to you, although he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needs . The disciples do not say "heal her," but send her away , i.e., tell her: I will do nothing for you. And this is a manner of speaking; because when we intend one thing, the contrary is said. But one might object, because in Mark 7:25 it is said that she entered the house and there made her request. What then is meant here by because she cries after us? Augustine says that without doubt she was first in the house, and there she said have mercy on me , and then Jesus departed; and she followed him. Then follows the response of Christ: but he answering etc. The woman seemed to have shown piety sufficiently, but this seemed to be natural; therefore the Lord demanded a profession of faith. Therefore he was rejecting her, and said I was not sent but to the lost sheep of the house of Israel . This was the peculiar heritage of the Hebrews; hence they said: we are his people and the sheep of his pasture . And those sheep had perished, because they had been led astray by various observances; hence above, 9:36: seeing the multitudes, he had compassion on them, because they were harassed and lying like sheep not having a shepherd ; Ps. 118:176: I have gone astray like a sheep that is lost . But what does it mean that he says I was not sent but to the lost sheep of the house of Israel? Is it not found in Isa. 49:6: I have given you to be the light of the Gentiles, that you may be my salvation even to the farthest part of the earth? Therefore he was sent not only to the Jews but also to the Gentiles. It must be said that he was sent to all, to gather all into one, but he was sent first to the Jews, so that from the Jews he might transfer to the Gentiles; Rom. 15:8: I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises of the fathers. But she came and adored him ; hence she presses forward. And first her profession is presented; second, the response. Her profession is presented, because she recognized him as God, because she adored him. For although she had been repulsed by the apostles, she still pressed forward and adored. In this she recognizes God; Deut. 8:19: you shall adore the Lord your God, and him only shall you serve ; Ps. 65:4: let all the earth adore you, O God etc. Help me . She does not say, pray for me, but, you help me, because you can; Ps. 120:2: my help is from the Lord, who made heaven and earth etc. He answering, said: it is not good to take the bread of the children and cast it to the dogs . This is added to test her humility, because it was already sufficiently established concerning her faith, showing the superiority of the Jews over the Gentiles; for then humility is proven when one suffers reproach cast upon one's own nation; hence he says it is not good etc. The Jews were called children; hence: I have brought up children and exalted them, but they have despised me : because they were instructed in the commandments of God, John 10:34. The bread is teaching; Sir. 15:3: she fed them with the bread of life and understanding . This bread can be called the miracles of the Lord, or the teachings of the law. This bread, then, is owed to the faithful, namely the Jews. It is not good therefore to take the bread of the children , i.e., of the Jews, who have long been children, and cast it to the dogs , namely the Gentiles; because just as the dog is an unclean animal, so are the Gentiles. Hence above, 7:6: give not that which is holy to dogs . Hence they had not yet totally rejected them, but, as Jerome says, it is fitting that the Jews be called dogs, according to Ps. 21:17: many dogs have surrounded me . And Eph. 4:28: but we are children. But she said: yes, Lord . Here the remarkable humility and wisdom of the woman are indicated. He seemed to cast an insult upon her nation, but it is a mark of humility that she acknowledges the insult spoken. Hence she says yes, Lord . Likewise, greater humility is shown, because the Lord himself had said dogs , but she said little dogs ; hence she says for even the little dogs eat of the crumbs . Likewise, the Lord had called the Jews children, but she called them lords; hence she says that fall from the table of their masters . And she humbly knew how to compel the Lord; as if to say: I do not ask, Lord, that you confer as many benefits on us as on the Jews, but that you give us of the crumbs; Sir. 35:21: the prayer of him who humbles himself shall pierce the clouds . And Ps. 101:18: he has had regard for the prayer of the humble . Therefore the Lord granted her request: then Jesus answering, said to her etc. And he does three things. First, her commendation is presented; second, the granting of her request; third, the effect. When she humbles herself, he says great is your faith . Great, because she believes great things. Likewise, because of its rectitude; James 1:6: but let him ask in faith, nothing wavering . Likewise, great because of its fervor. Hence if you have faith like a grain of mustard seed, you shall say to this mountain: remove from here to there, and it shall remove . Therefore the granting of her request follows: be it done to you as you will ; Ps. 144:19: he will do the will of those who fear him . The effect follows: and her daughter was cured from that hour . Hence in the beginning, Gen. 1:3, he said, be light made, and light was made ; so also here, be it done to you ; for that word was the eternal Word; Eccles. 8:4: his word is full of power .
15—3
Mt 15:29-39