29. And when Jesus had passed away from thence, he came nigh the sea of Galilee: and going up into a mountain, he sat there. 30. And there came to him great multitudes, having with them the dumb, the blind, the lame, the maimed, and many others: and they cast them down at his feet, and he healed them: 31. So that the multitudes marvelled seeing the dumb speak, the lame walk, the blind see: and they glorified the God of Israel. 32. And Jesus called together his disciples, and said: I have compassion on the multitudes, because they continue with me now three days, and have not what to eat, and I will not send them away fasting, lest they faint in the way. 33. And the disciples say unto him: Whence then should we have so many loaves in the desert, as to fill so great a multitude? 34. And Jesus said to them: How many loaves have you? But they said: Seven, and a few little fishes. 35. And he commanded the multitude to sit down upon the ground. 36. And taking the seven loaves and the fishes, and giving thanks, he brake, and gave to his disciples, and the disciples gave to the people. 37. And they did all eat, and had their fill. And they took up seven baskets full, of what remained of the fragments. 38. And they that did eat, were four thousand men, beside children and women. 39. And having dismissed the multitude, he went up into a boat, and came into the coasts of Magedan.
16—1
Mt 16:1-12
1. And there came to him the Pharisees and Sadducees tempting: and they asked him to shew them a sign from heaven. 2. But he answered and said to them: When it is evening, you say, It will be fair weather, for the sky is red. 3. And in the morning: To day there will be a storm, for the sky is red and lowering. You know then how to discern the face of the sky: and can you not know the signs of the times? 4. A wicked and adulterous generation seeketh after a sign: and a sign shall not be given it, but the sign of Jonas the prophet. And he left them, and went away. 5. And when his disciples were come over the water, they had forgotten to take bread. 6. Who said to them: Take heed and beware of the leaven of the Pharisees and Sadducees. 7. But they thought within themselves, saying: Because we have taken no bread. 8. And Jesus knowing it, said: Why do you think within yourselves, O ye of little faith, for that you have no bread? 9. Do you not yet understand, neither do you remember the five loaves among five thousand men, and how many baskets you took up? 10. Nor the seven loaves, among four thousand men, and how many baskets you took up? 11. Why do you not understand that it was not concerning bread I said to you: Beware of the leaven of the Pharisees and Sadducees? 12. Then they understood that he said not that they should beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.
Above, the Lord showed the sufficiency of the evangelical doctrine, because it neither needs legal observances, and likewise because it is necessary not only for one people; here he shows its purity and excellence. First, he shows that it must be kept pure from every tradition; second, that through the loftiness of faith it soars above all human opinions, at Jesus came into the parts of Caesarea Philippi . Concerning the first: first, the calumnious testing is described; second, he refutes it; third, he teaches what must be avoided. The second is at but he answering, said to them etc.; the third is at and when his disciples were come across the water etc. Concerning the first: first, he mentions the place; second, the testing question is set forth. It should be noted that just as above, when he had fed the crowds with five loaves, he dismissed them, so also here. In this, first an example is given to preachers, that they should not thrust themselves forward, but should return; Job 39:5, concerning the wild ass: who hath sent out the wild ass free, and who hath loosed his bonds? etc. He went up into a boat , lest the crowd should follow him. Hence the impediment is set forth as to why they could not follow him. Hence he went up into a boat , i.e., into a mind that is tossed by the waves of this world, Wis. 14:3: for thou hast made a way in the sea, and a path among the waves , showing that he ought to enter there, so that he might rest there. And he came into the borders of Magedan . Magedan is interpreted as 'fruits,' and by this place Sacred Scripture is signified, where fruits grow together with other produce; Cant. 6:10: I went down to see the fruits of the valley . There follows the testing question: and there came to him the Pharisees and Sadducees tempting, and they asked him . Ecclus. 19:23: there is one that submitteth himself wickedly, and his interior is full of deceit. That he would show them a sign from heaven . And they asked for a sign from heaven. It is found in John 6:49: our fathers did eat manna in the desert , hence he gave them bread from heaven. And 1 Cor. 1:22: the Jews require signs . And in Ps. 73:9: our signs we have not seen etc. Then he reproves them, and first for their laziness in believing divine things. For if someone has a defect from the nature of his senses, he has an excuse; but when he has wisdom in earthly things and laziness in spiritual things, he is to be reproved; Wis. 13:1: all men are vain, in whom there is not the knowledge of God . And first he shows their shrewdness in earthly things; second, their laziness in spiritual things. He says therefore but he answering, said: when it is evening etc. This has both a literal and a mystical sense. The literal, because from a certain disposition of the sky they could know the sign of fair weather. You say: it will be fair weather, for the sky is red . Likewise of a storm, because you say today there will be a storm, for the sky is red and lowering , because it designates sadness. For when the air is troubled, men are not so cheerful. For redness in the evening is a sign of fair weather. The reason is, according to the Philosopher, from the diffusion of the sun's rays upon the vapors. For when the vapors are many, then the rays cannot penetrate, and then a dark color appears in the air; but when the vapors are thin, the rays penetrate. But when the fiery element dominates, then a red color appears, as is seen in a flame, because the more it is raised up, the more redness appears in it. Therefore it signifies that the vapors are not many, and fair weather is signified. But when in the morning it sometimes resolves into dew or into rain, it is a sign of a storm. According to the mystery, by evening the passion of Christ is signified. In the evening the sun sets; so Christ suffered in the evening of the world; Mal. 3:2: who shall be able to think of the day of his coming, and who shall stand to see him? For he is like a refining fire ; Ps. 29:6: in the evening weeping shall have place, and in the morning gladness . Hence he appeared glowing in the evening, and signified tranquility; Tob. 3:22: after a storm thou makest a calm, and after tears and weeping thou pourest in joyfulness . In the resurrection, which is signified by morning, redness appeared in the martyrs, and it signifies a storm for sinners. Or by morning is signified the morning of the day of judgment, which a redness shall precede; Ps. 96:3: a fire shall go before him . Hence you are instructed in these earthly things. You know how to discern the face of the sky, but the signs of the times you cannot know? There are two times: one corresponds to the first coming, the other to the second coming. Certain signs preceded the first coming; Isa. 45:8: drop down dew, ye heavens, from above, and let the clouds rain the just one: let the earth be opened, and bud forth a Savior etc. And 45:15: verily thou art a hidden God . But at the end God will come manifestly, and signs from heaven will not appear. But the time has not yet come. Or otherwise: you know how to discern the face of the sky etc., as if to say, you seek a sign of the coming. It is superfluous to seek a sign where there are many signs. Above 11:5: the blind see, the lame walk, the lepers are cleansed etc. This sign had been given by Isa. 35:4: the Lord himself will come, and will save us; then shall the eyes of the blind be opened etc. Some, from this authority, argue that we ought to be diligent in knowing the second coming. But Augustine expounds it of the first coming. The first is most certain, because it is unto salvation, salvation is through faith, faith is through knowledge; therefore it is necessary that it be recognized. But the second is for rewarding; therefore it is hidden, so that men may be more solicitous. Then he denies the sign they asked for; hence it is said: a wicked and adulterous generation seeketh after a sign . It is called a wicked generation, because it departs from God: for evil is through departure from God. He forsook God who made him, and he departed from God his Savior , as is found in Deut. 32:15. But adulterous, because it has joined itself to another; Ps. 26: if I forsake thee in my life ; Isa. 55:7: let the wicked forsake his way, and the unjust man his thoughts. It seeketh a sign , and it ought not to have one, because a sign shall not be given it, but the sign of Jonas , because just as Jonas was in the belly of the whale three days and three nights, so etc.; as was treated above in chapter 12. But why does he set forth the sign of the resurrection rather than another sign? It must be said that through the resurrection salvation came to us; Rom. 10:9: if thou confess in thy heart that Christ is risen, thou shalt be saved , because by rising he restored life, because through the resurrection of Christ we shall rise. Therefore this sign was given to the faithful, and all others are directed to this, namely that he raised Lazarus, etc. Hence no other sign was given to them. But to his disciples he gave a sign from heaven, when he showed them his glory, as is found below in chapter 17. So then he showed their laziness. There follows the part in which he refutes them by the act of departing from them. And he left them, and went away ; for he does not dwell with the wicked; Wis. 1:3: he separateth himself from the perverse . After he refuted them, he teaches them to be avoided. And first, the occasion is set forth; second, the teaching; third, the disciples' misunderstanding; fourth, the reproof; fifth, the effect. He says and when his disciples were come across the water etc. In this we ought to admire the minds of the disciples, because men are not accustomed to forget except those things about which they care little: hence since they had forgotten the bread, they cared little about it, but only about spiritual things. Because he said: take heed and beware etc. Here the teaching is set forth. By leaven he means corrupt doctrine; hence he does not mean the doctrine of the law, but the traditions of the Pharisees, which are called leaven, because just as from a little leaven the whole is corrupted, so from a small error the whole of life is corrupted, just as from a road from which a man departs a little, he afterwards goes far astray: hence the Philosopher says in the first book of On the Heavens that a small error in the beginning becomes great at the end. The spiritual meaning is bread, not leaven. Hence by bread true doctrine is understood; Ecclus. 15:3: she fed him with the bread of life and understanding . Hence it says take heed, and beware , because false doctrine is dangerous. For while faith remains in a man, there is no danger; but when the foundation has been removed, there is no hope. Ps. 136:7: rase it, rase it, even to the foundation thereof . The foundation is faith; Titus 3:10: a man that is a heretic, after the first and second admonition, avoid . Because false doctrine has an appearance of truth, therefore he says take heed , i.e., consider diligently; Prov. 4:25: let thy eyes look straight on, and let thy eyelids go before thy steps . Consequently the understanding of the disciples is set forth: but they thought within themselves etc. For since above they had received seven baskets of fragments, and had not brought them along, they believed that he was saying, you did not take bread; but I do not want you to accept bread from the Pharisees, because they were sensual, and the sensual man perceiveth not these things that are of the Spirit of God , 1 Cor. 2:14. In this understanding they could be reproved in two things. First, because they did not understand; likewise, in that they distrusted the power of God. Concerning the first he does not reprove them, but concerning the second. He says therefore why do you think within yourselves, O you of little faith, that you have no bread? As if to say, you understand in a carnal way what you ought to understand spiritually. Do you not remember the five loaves, and the five thousand men, and how many baskets you took up? Cannot he then who fed so many, feed you? Why do you not understand, that it was not of bread I said to you , namely material bread, but rather spiritual bread; which bread is called doctrine in John 6:64: the words that I have spoken to you are spirit and life. Then they understood etc. Here the correction is set forth. Hence they were corrected by his speech; Ps. 118:130: the declaration of thy words giveth light, and giveth understanding to little ones .
16—2
Mt 16:13-19
13. And Jesus came into the quarters of Cesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? 14. But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets. 15. Jesus saith to them: But whom do you say that I am? 16. Simon Peter answered and said: Thou art Christ, the Son of the living God. 17. And Jesus answering said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. 18. And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. 19. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.
Above, the Lord taught that the evangelical doctrine must be kept pure from the leaven of the Jews; here he teaches its eminence. And first, with regard to faith in the two natures, namely of the divinity and the humanity; second, with regard to faith in the passion, at from that time Jesus began to show to his disciples etc.; third, with regard to faith in the judicial power, at for the Son of man shall come in the glory of his Father . Concerning the first: first, the opinion of the crowds about Christ is sought out; second, the faith of the disciples, at but whom do you say that I am? Concerning the first: first, the place is set forth; second, Christ's question, at whom do men say that the Son of man is? Third, Peter's response, at but they said etc. He says therefore Jesus came into the parts of Caesarea ; and not only this, but he added Philippi , because there were two Caesareas, namely Caesarea of Traco, where Peter was sent to Cornelius; and this other one, which is otherwise called Paneas. The first was established by Herod in honor of Caesar Augustus; Philip built this one in honor of Tiberius. But why did the Lord raise this question here? It must be said that this city was situated at the borders of the Jews; therefore, before he wished to inquire about the faith, he drew them away from the Jews. Similarly it is found that the Lord, leading the Jews out of Egypt, did not lead them out through the lands of the Philistines, as is found in Exod. 13:17. Consequently the question is set forth: and he asked his disciples etc. A wise man, when he asks, teaches, as Jerome says. Hence in many things we are instructed, that we should be solicitous about what is said of us: so that if it is evil, we may correct it; if good, that we may preserve and multiply it. Hence take care of a good name; for this shall continue with thee, more than a thousand treasures precious and great , Ecclus. 41:15. Hence Christ asked what was said about him. Likewise, those who know the divinity are called gods, Ps. 81:6: I have said: you are gods ; but those who know the humanity are called men; hence it is said whom do men say that the Son of man is? But, as Hilary says, Christ appeared to be only a man: therefore he wished them to know that he was something other than a mere man. Hence by this he gives to understand that there was something else in him. Likewise the humility of Christ is shown, because he confesses himself Son of man, according to that saying above 11:29: learn of me, because I am meek and humble of heart . Consequently the opinion of the crowds is set forth: but they said: some, John the Baptist etc. Different people thought different things about Christ. The Pharisees blasphemed Christ, but the crowds called him a prophet; hence Luke 7:16: a great prophet is risen up among us etc. They said he was John by reason of authority, because John preached penance; above 3:2: do penance, for the kingdom of heaven is at hand . Therefore they believed him to be John, because Christ similarly began do penance, for the kingdom of heaven is at hand , as above 4:17. Likewise they held the prophet Elias in reverence; Mal. 4:5: behold, I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord . Hence they believed him to be Elias on account of the power of his speech and the force of his preaching; Ecclus. 48:1: and Elias the prophet stood up as a fire, and his word burnt like a torch . And of Christ it is said above 7:29 that he was teaching them as one having authority . Likewise, on account of the eminence of his life, they believed him to be Jeremias, of whom the Lord says: before I formed thee in the womb, I knew thee; and before thou camest forth out of the womb, I sanctified thee , Jer. 1:5. And in Jer. 40 it is found that he was honored by the Gentiles. So Christ was held in reverence by foreigners; but by the Jews he was blasphemed: therefore they compared him to Jeremias. But how did they say he was Elias? Because it is found in 4 Kings 2:11 that he was taken up, and that he was still living, and that he had been promised to the Jews for their salvation, as is found in Mal. 4:5. Because some held the transmigration of souls, and therefore according to this opinion it could be that the soul of Elias had entered another body. Jesus saith to them: but whom do you say that I am? Here the faith of the disciples is sought out. And first, the question is set forth; second, the response; third, the approval. The second is at Peter answering ; the third is at and Jesus answering etc. Jesus saith to them: but whom do you say that I am? As if to say: so say the crowds; but because more has been entrusted to you, therefore more is required of you. You have seen the miracles, therefore you ought to have a higher opinion. But why did he ask? Did he not know? Indeed he knew, but he wished them to merit by their confession; Rom. 10:10: with the heart we believe unto justice, but with the mouth confession is made unto salvation . Hence they are more meritorious, the more they are set apart, and just as to crowds knowing lower things, they should not answer with greater things, and therefore etc. And Peter answering, said: thou art Christ, the Son of the living God . He answers for himself and for the others; but he answers more frequently, and in this a perfect faith is touched upon, because faith in the humanity is touched upon. Thou art Christ , i.e., the anointed one. And it is evident that he was anointed with the oil of the Holy Spirit. Anointing does not belong to him according to his divinity, because it proceeds from the divinity itself, but according to his humanity. He says this, therefore, so that they might esteem the humanity of Christ differently than the crowds did. But it is asked why they called him a prophet. A prophet was anointed, as is found concerning Eliseus. Kings were anointed, as is found concerning Saul; likewise priests, as is found in Leviticus. And all these things are implied in the name of Christ: because he is called king, as Jer. 23:5: a king shall reign, and shall be wise . Likewise priest; Ps. 109:4: thou art a priest forever according to the order of Melchisedech . Likewise prophet: the Lord thy God will raise up to thee a prophet of thy nation and of thy brethren etc., Deut. 18:15. Likewise, he not only confessed the humanity, but having penetrated the shell, he transcended even to the divinity, saying thou art the Son of God . For others said he was a blasphemer; hence John 10:33: for a good work we stone thee not, but for blasphemy; because that thou, being a man, makest thyself God . But this man recognizes him as the Son of God. And he says the living God , to exclude the error of the Gentiles, who said that certain dead men were gods, such as Jupiter etc., as is found in Wis. 13:2ff. Likewise, some called dead and lifeless elements gods, such as earth, fire, etc., as is found in Wis. 13; but this man says the Son of the living God. But it should be known that when God is called the living God, and a man is called a living man, of man it is said by participation in life; but of God it is said because he is the fount of life; Ps. 35:10: for with thee is the fountain of life . And in John 14:6: I am the way, and the truth, and the life. And Jesus answering etc. Here, first, he approves his confession; second, he commands it to be kept silent, at then he charged his disciples to tell no one that he was Jesus the Christ . Concerning the first: first, he approves this confession by commending the one confessing; second, by the reward, at and I say to thee that thou art Peter etc. Hence he says Jesus answered: blessed art thou, Simon Bar-Jona . Bar means the same as son; Jona means the same as dove: by its very name. Hence Bar-Jona, i.e., son of the dove. And the response of Christ seems to correspond to the confession of Peter. Because he had confessed him the Son of God, Jesus in turn calls him son of the dove, namely of the Holy Spirit, because this confession could not have been made except by the Holy Spirit. But it is believed that originally it was said Bar-Iona, i.e., son of John, but through a corruption of the text it was rendered thus. But what is this? Had not others also confessed him Son of God? Indeed, we read of Nathanael in John 1:49. Likewise those who were in the boat, above in chapter 9. Why then is Peter called blessed here, and not the others? Because the others had confessed him as an adopted son, but this man as the natural Son; therefore he is called blessed above the rest, because he first confessed the divinity. Origen says: it seems that before this he had not made such a confession. But how then did he send them to preach? He responds that from the beginning they did not preach that he was the Christ, but they preached penance. Likewise it may be that they preached Christ; but here for the first time that he was the Son of God. Therefore here he specially rewards. Blessed art thou, Simon etc., because blessedness is in knowledge; John 17:3: this is eternal life: that they may know thee, the only true God . But there is a twofold knowledge: one that is through natural reason, another that is above reason. The first does not bring about blessedness, because it is uncertain: hence it does not satisfy the intellect; but blessedness ought to satisfy the natural appetite, and this will be had in the fatherland; Isa. 64:4: eye hath not seen, nor ear heard, what things God hath prepared for them that love him . Therefore in this life, the more anyone can perceive of this knowledge, the more blessed he is; Prov. 3:13: blessed is the man that findeth wisdom . Hence he says blessed art thou , because you are beginning to be blessed. Because flesh and blood hath not revealed it to thee . This can be expounded so that flesh and blood are taken for carnal friends; Gal. 1:16: immediately I condescended not to flesh and blood . Hence flesh and blood hath not revealed it to thee , i.e., you did not have this from the tradition of the Jews, but from the revelation of God. Likewise, in Christ there was flesh, and blood, and divinity; therefore, because Peter did not look to the flesh and blood, it is said to him blessed art thou , because you do not judge according to what flesh and blood reveals, but according to what my Father reveals. Or you do not have this from natural industry, but from my Father. For no one knoweth the Son but the Father , Luke 10:22. For it belongs to him to manifest, whose it is to know. Hence no one knoweth, save him to whom the Father willeth to reveal ; Dan. 2:28: there is a God in heaven that revealeth mysteries. And I say to thee, that thou art Peter etc. Here he gives the reward for the confession. He had confessed the humanity and the divinity, and so the Lord gives the reward. First, he gives a name; second, power. Concerning the first: first, he gives the name; second, the reason for the name, at and upon this rock I will build my Church . And for this he came into this world, to found the Church. Isa. 28:16: behold, I will lay in the foundations of Sion a proved corner stone, precious, established in the foundation . This was signified by the stone which Jacob placed under his head, and anointed, as is found in Gen. 28:18. This stone is Christ, and from this anointing all are called Christians; hence we are called Christians not only from Christ, but from the rock. Therefore he specially imposes the name: thou art Peter , from the rock which is Christ. Although according to Augustine it seems that it was not imposed at this time, but from the beginning; John 1:42: thou shalt be called Cephas . Or it can be said that then it was promised, here it was given. In sign of this: upon this rock I will build my Church . The property of a rock is that it is placed in the foundation; likewise, that it gives firmness. Above 7:24: he is like a man who built his house upon a rock . Hence it can be expounded of Christ: and upon this rock , i.e., Christ, so that he may be the foundation, and so that the Church founded upon him may receive its firmness. Augustine in the book of Retractations says that he expounded it in multiple ways, and left it to the listeners to take whichever they wished. Or so that this rock points to Christ; 1 Cor. 10:4: and the rock was Christ . And elsewhere, 1 Cor. 3:11: for other foundation no man can lay, but that which is laid, which is Christ Jesus . Another exposition: upon this rock , i.e., upon you the rock, because from me the rock you draw the fact that you are a rock. And just as I am the rock, so upon you the rock I will build, etc. But what is this? Are both Christ and Peter the foundation? It must be said that Christ is so of himself, but Peter insofar as he has the confession of Christ, insofar as he is his vicar. Eph. 2:20: built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone etc. Apoc. 21:4: the foundations of the city were twelve, and in them the twelve names of the apostles and of the Lamb . Therefore Christ is the foundation of himself, but the apostles are not so of themselves, but through the concession of Christ and the authority given by Christ; Ps. 86:1: the foundations thereof are in the holy mountains . But especially Peter's house, which is founded upon the rock, shall not be overthrown, as above 7:25. So it can be assailed, but it cannot be overcome. And the gates of hell shall not prevail against it . Jer. 1:19: they shall fight against thee, and shall not prevail . And what are the gates of hell? Heretics: because just as through a gate one enters a house, so through these one enters hell. Likewise tyrants, demons, sins. And although other Churches can be rebuked on account of heretics, nevertheless the Roman Church has not been corrupted by heretics, because it was founded upon the rock. Hence in Constantinople there were heretics, and the labor of the apostles was lost; but the Church of Peter alone remained inviolate. Hence Luke 22:32: I have prayed for thee, Peter, that thy faith fail not . And this refers not only to the Church of Peter, but to the faith of Peter, and to the whole Western Church. Hence I believe that the people of the West owe greater reverence to Peter than to the other apostles. And I will give to thee the keys of the kingdom of heaven . Here the second gift is set forth which Christ gave to Peter according to his humanity. For he founded the Church on earth, and established Peter as his vicar, so that he might introduce men into heaven; Heb. 10:19: having confidence in the entering into the holies by the blood of Christ . Hence Christ established Peter as his vicar, so that he might introduce men into heaven; hence he gave him that ministry, hence he gave him the keys. For a key introduces: hence Peter has the ministry of introducing. And he does two things. First, he entrusts the keys; second, he teaches their use: and whatsoever thou shalt bind upon earth, it shall be bound also in heaven etc. But let us see what the keys are. When a house is locked, it prevents entrance; but a key removes the impediment. The kingdom of heaven had an impediment, but not on its own part; Apoc. 4:1: I saw, and behold a door was opened ; but the impediment was on our part, namely sin, because there shall not enter into it any thing defiled . Christ removed these impediments through his passion, because he washed us from our sins in his own blood , Apoc. 1:5. And he communicated this so that through the ministry sins might be taken away, which is accomplished through the power of Christ's blood: hence the sacraments have their power from the power of the passion of Christ. Hence I will give to you the ministry, etc. Isa. 22:22: I will lay upon thee the key of David . But he says I will give to thee ; for they were not yet forged; but a thing cannot be given before it exists. For these were to be forged in the passion; hence in the passion was their efficacy. Hence here he promised, but after the passion he gave, when he said: feed my sheep . But why does he say keys? Because to absolve is to remove an obstacle. For there are two, because two things are required: power and knowledge. But what is this? Are there not some priests who do not have knowledge? Understand that they have knowledge, because no one has the key of knowledge except a priest. Knowledge is not spoken of here as the habit of the intellect etc., but it is called the authority of discerning. Hence there is some judge who does not have knowledge in the first way, and yet has knowledge in the second way, because he has authority; but someone has knowledge in the first way, and not in the second way, because he does not have authority. Hence knowledge here means the authority of discerning, and every priest has this so as to discern in absolving. Consequently he sets forth the use of the keys: whatsoever thou shalt bind upon earth, shall be bound also in heaven . But it seems that this is set forth improperly, because the use of a key is not to bind, but to open. I say that this use of the keys is fitting. For heaven itself is open; Apoc. 4:1: I saw a door opened . Hence it is not necessary that it be opened; but one who is bound and ought to enter, must be loosed. But here certain errors must be avoided. The first is touched upon in the Gloss, because some have usurped the claim that they could absolve all whom they wished, and introduce them into the kingdom of heaven. But this cannot stand, because it belongs to God alone to change wills. Another error is that the priest does not bind, but shows that one is absolved. But this derogates from the power of the sacrament, since the sacraments of the new law effect what they signify; but the sacraments of the old law did not. Hence if it effected nothing, it would not be a sacrament of the new law. Third, some say that in sin there are three things: guilt, liability, and punishment. From two of these a man is absolved by himself through contrition; but when a man has been absolved from these, there remains an obligation to temporal punishment, which a man cannot by himself remove and avoid; therefore the keys are given, which diminish something of this punishment, and bind with regard to some punishment. However, it seems to me that this is not well said, because the sacrament of the new law gives grace, but grace is not directed against punishment, but against guilt. Hence I say that it is so in this sacrament of confession as in the sacrament of Baptism, which has a spiritual instrumental power, by which it cleanses from guilt. Hence Augustine says: what is the power of water, that it washes the flesh and takes away guilt? So I say that in the priest there is a certain spiritual instrumental power, from which he is called a minister, and so he operates ministerially for the remission of sins, just as the water of Baptism does. But here a difficulty arises, because now only infants come to Baptism: and if an adult approaches, he either comes insincerely or sincerely: he comes insincerely when without a renewal of the mind, and then guilt is not remitted; he comes sincerely when with the purpose of confession, hence grace is required, or rather the purpose of conversion, and this is from grace. But grace takes away guilt. Hence in the sacrament of Baptism, an adult who comes, if he prepares himself, receives the remission of guilt. So in the sacrament of penance, to which only adults come, one is not contrite unless he has the purpose of submitting himself to the discernment and judgment of the priest. If he is not contrite, he does not obtain the effect, just as neither in Baptism. But it can happen that someone approaches who is not totally contrite, who by the power of grace conferred in the perfected sacrament is made contrite; therefore it should be understood: whatsoever thou shalt loose , i.e., if you apply the ministry of absolution. And he says whatsoever , because not only guilt, but punishment. It shall be loosed in heaven , i.e., it shall be held as absolved in heaven, just as it is with Baptism: hence the priest ought to say, I absolve thee , just as I baptize thee . But someone can ask how he binds. It should be known that the priest is a minister of God, and the action of the minister depends upon the action of the lord: hence in the way that the Lord binds and looses, so the priest does ministerially. God looses by infusing grace; he binds by not infusing it: so the priest looses by the sacrament, administering the sacrament; he binds by not administering it. In another way it is said that by the heavens the present Church is designated; hence whatsoever thou shalt bind , by excommunication, or loose , shall be loosed or bound , as regards the administration of the sacraments of the Church. Hence they hold that this administration, this binding and absolution, is upon earth, so that it does not extend to the dead. But this is disproved, because it extends not only to the living, but also to the dead: hence if it is referred to both, the sense is: whatsoever thou shalt bind upon earth , I say then existing upon earth, it shall be bound also in heaven . But there is another question, because elsewhere it is found, John 20:23: whose sins you shall forgive, they are forgiven them ; but here he says this only to Peter. It must be said that he gave it immediately to Peter; but the others receive from Peter; therefore, lest these things should be thought to have been said only to Peter, he says: whose sins you shall forgive etc. And for this reason the Pope, who is in the place of Saint Peter, has plenary power, but the others receive from him.
16—3
Mt 16:20-28
20. Then he commanded his disciples, that they should tell no one that he was Jesus the Christ. 21. From that time Jesus began to shew to his disciples, that he must go to Jerusalem, and suffer many things from the ancients and scribes and chief priests, and be put to death, and the third day rise again. 22. And Peter taking him, began to rebuke him, saying: Lord, be it far from thee, this shall not be unto thee. 23. Who turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men. 24. Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me. 25. For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it. 26. For what doth it profit a man, if he gain the whole world and suffer the loss of his own soul? Or what exchange shall a man give for his soul? 27. For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works. 28. Amen I say to you, there are some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom.
17—1
Mt 17:1-13
1. And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart: 2. And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow. 3. And behold there appeared to them Moses and Elias talking with him. 4. And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. 5. And as he was yet speaking, behold a bright cloud overshadowed them. And lo a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him. 6. And the disciples hearing fell upon their face, and were very much afraid. 7. And Jesus came and touched them: and said to them: Arise, and fear not. 8. And they lifting up their eyes, saw no one, but only Jesus. 9. And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man, till the Son of man be risen from the dead. 10. And his disciples asked him, saying: Why then do the scribes say that Elias must come first? 11. But he answering, said to them: Elias indeed shall come, and restore all things. 12. But I say to you, that Elias is already come, and they knew him not, But have done unto him whatsoever they had a mind. So also the Son of man shall suffer from them. 13. Then the disciples understood, that he had spoken to them of John the Baptist.
In the preceding part he showed the power of the Gospel teaching, etc.; here he shows the end, which is future glory. And concerning this he does two things. First, he shows how it was demonstrated in the transfiguration; secondly, how one can arrive at it, in chapter 18, in that hour , etc. Concerning the first, two things. First, the future glory is demonstrated; secondly, he commands concealment; thirdly, he presents a question. The second is at and as they came down from the mountain , etc.; the third at and the disciples asked him , etc. Concerning the first, three things. First, the circumstances of the transfiguration are presented; secondly, the transfiguration itself; thirdly, its effect. The second is at and he was transfigured before them ; the third at and the disciples hearing, fell upon their face . Now he presents three circumstances, namely: the time, the disciples, and the place. He presents the time when he says after six days . But here there is a literal question: why, immediately after he said, there are some of them that stand here , etc., was he not immediately transfigured? Chrysostom resolves this. First, so that he might kindle the desire of the apostles; secondly, so that he might mitigate their envy, because perhaps after that saying they were troubled. But what is it that here it says after six days , while in Luke it says after eight days? It is clear that Luke counts the day on which he spoke and the day of the transfiguration; but Matthew counts only the intermediate days; therefore, removing the first and last, there remain only six days. By the six days are signified the six ages, after which we hope to come to future glory. Likewise, in six days he perfected his works; and therefore after six days the Lord wills to show himself, because unless we are elevated to God above all creatures, which the Lord created in those six days, we cannot arrive at the kingdom of God. Then he took Peter, James, and John . Why not all? To signify that not all who are called will arrive; hence below at 20:16: many are called, but few are chosen . And why only three? To signify that none will arrive except in faith in the Trinity. Mark 16:16: he that shall believe and is baptized shall be saved . But why these rather than others? The reason is that Peter was the most fervent. John, because he was especially beloved. Likewise James, because he was the chief combatant against the enemies of the faith; hence Herod killed him first, because he believed he would accomplish something great for the Jews, as in Acts 12:2: and he killed James , etc., and it follows, because he saw that it pleased the Jews , etc. And he led them up into a high mountain apart , etc. Why onto a mountain? To signify that no one is led to contemplate unless he ascends the mountain, as in Genesis 19:17 concerning Lot: save yourself on the mountain . And he says high indeed, on account of the loftiness of contemplation. Isaiah 2:2: it shall be exalted above the hills, and all nations shall flow unto it, and many people shall go and say: come, let us go up to the mountain of the Lord . Because above every height of knowledge and virtue will be that height of glory. Likewise apart , because they separated themselves from the wicked. Below at 25:32: he shall separate them, as lambs from goats . Then follows the transfiguration: and he was transfigured before them . And first the transfiguration is presented; secondly, the testimony, at while he was yet speaking , etc. Concerning the first, the transfiguration is presented; secondly, the manner; thirdly, Peter's admiration. He says therefore and he was transfigured , i.e., he changed his figure, before them . To be transfigured is the same as to be changed from one's proper figure, as is found in 2 Corinthians 11, that Satan transforms himself into an angel of light . Therefore it is not surprising if the just are transfigured into the figure of glory; therefore he was transfigured, because he set aside what was his own. Some have said that he assumed another body, which is false; but anyone who is changed in figure regarding his outward appearance is said to be transfigured: just as when someone is healthy and ruddy, when he is sick he becomes pale, and so is said to be transfigured. So Christ, because he appeared in another form than that in which he usually appeared, for his body was not luminous but only received brightness, is therefore said to have been transfigured. Therefore it follows and his face did shine as the sun ; where the manner is touched upon. And first it is demonstrated with respect to the brightness of his face; secondly, with respect to the whiteness of his garments; thirdly, with respect to the testimony. He says therefore and his face did shine as the sun . Here he revealed the future glory, where bodies will be bright and shining. And this brightness was not from his essence, but from the brightness of his interior soul full of charity; Isaiah 58:8: then shall your light break forth as the morning , and it follows, and the glory of the Lord shall gather you up . Hence there was a certain refulgence in his body. For the soul of Christ saw God, and above every brightness, from the beginning of his conception; John 1:14: we saw his glory . If therefore in other blessed ones brightness is derived from the soul to the body, why not in Christ, who was God and man? It must be said that because he was God, the order of human nature was in his power. Now this is the order: that the parts communicate to each other, so that when the body is injured, there is compassion in the soul, and from the soul the body is affected. But this order was subject to Christ. Hence joy was so perfect in the higher part that it did not flow outward; hence he was both perfectly a wayfarer and perfectly a comprehensor. Hence when he willed, the overflow did not occur, but when he willed, the overflow occurred, and he appeared resplendent. But was not the endowment in Christ? Some say yes, and that he received all the endowments while on the way: the endowment of subtlety at his birth, of agility in walking on the waters, of brightness here, of impassibility in administering the sacrament of the altar. But I do not believe this, because an endowment is a certain property of glory itself. Hence that he walked on the sea, that he shone forth, all was by divine power, because the endowment of glory is incompatible with the state of a wayfarer; but it had a certain likeness, because his face did shine as the sun ; Apocalypse 1:16: his face was as the sun shining in his power . But it can be objected that the just shall shine as the sun. Therefore the splendor of Christ will not be greater than that of others. I say that it will be. But because among sensible things there is nothing brighter to which it can be compared, therefore it is compared to the sun. And his garments became white as snow . Here concerning the garments. This shows that it was not by a change in Christ, nor by an endowment, because garments are not capable of receiving an endowment. By the garments the saints are signified; Isaiah 49:18: as I live, says the Lord, you shall be clothed with all these as with an ornament . And he says they became white as snow . Snow has whiteness and coldness; so the saints have the whiteness of glory; Wisdom 3:7: the just shall shine and shall run to and fro like sparks among the reeds , etc. Likewise they will have refreshment from the heat of concupiscence; in Psalm 67:15: they shall be made white as snow in Selmon . Or by the garments is understood the letter of sacred Scripture. And behold there appeared to them Moses and Elijah . And why did they appear? Chrysostom assigns the reasons. The first reason is to confirm the faith of the disciples. He had asked above: whom do men say that the Son of man is? etc. And they said: some, Elijah , etc. But in order to show the difference between himself and them, he willed to bring them forth; Psalm 85:8: there is none among the gods like unto you, O Lord , etc. The second reason is to confute the Jews. For they said that he was a transgressor of the law; likewise they said that he was a blasphemer, as is found in John 10:33: for a good work we stone you not, but for blasphemy . Therefore, because Elijah was the holiest of all the prophets, and Moses was the lawgiver, he showed himself before Moses and Elijah, because he was not contrary to God, nor a transgressor of the law. The third reason is to show that he is the judge of the living and the dead, because Elijah was living, and Moses was dead. The fourth reason is for the reassurance of Peter; because Peter had rebuked the Lord concerning his death, therefore he shows that those who expose themselves to death are not to be rebuked, by invoking these two; because Elijah exposed himself to death before Jezebel, and similarly Moses exposed himself on account of the law. The fifth reason is that there were two things in him which he willed to show in these two, namely, meekness, which he shows in Moses, and the example of zeal for God, which he shows in Elijah, of whom it is said that Elijah rose up like fire, and his word burned like a torch . The sixth reason is assigned in the Gloss, because all the law and the prophets bore testimony to Christ. Hence Luke 24:44: all things must be fulfilled which are written in the law and the prophets concerning me . But then there is a question. Concerning Elijah it is not surprising if he was there, because he is living; but concerning Moses the question is how he was there. Some have said that an angel was there in his place. But this is nothing, because Moses was there in soul only. But how was he seen? It must be said that he was seen in the way angels are seen. Then follows Peter's response: and Peter answering, said , etc. And we can interpret this as referring either to carnality or to devotion. Chrysostom refers it to carnality. Above, Christ had said that he would suffer, and Peter had rebuked him, at which he reproved him. Hence Moses and Elijah appeared speaking of his passion; therefore when Peter heard them speaking of it, he could not bear to hear it. Hence he did not wish to oppose directly; therefore he thought that if they remained there, he would escape death. So, lest they depart quickly, he said let us make here three tabernacles . And why did he say one for Moses, and one for Elijah? Because he saw him disposed toward death, he wanted them to prevent his death. Concerning Elijah it is read in 4 Kings 1:10 that when the king sent a captain of fifty, he made fire come down from heaven. Likewise it is read of Moses in Numbers 16:32 that when a quarrel arose at the tabernacle, a cloud descended. Therefore he thought that through Moses a cloud could be obtained, and through Elijah, fire. But others refer it to Peter's devotion. And according to this he does two things: first, he touches upon the affection; secondly, the counsel, at if you will , etc. He says therefore Lord, it is good for us to be here . From exceeding fervor, seeing the glory, he was so moved that he would never have wished to be separated, if God had willed it. And what shall it be for those who will be in perfect glory? Hence those dwelling in that blessedness will never wish to be separated; Psalm 72:28: it is good for me to adhere to God , etc. Secondly, he gives counsel, and as Luke 9:23 says, not knowing what he said ; hence he says if you will, let us make here three tabernacles : because we ought to submit our will to the divine will, as above at 6:10: your will be done , etc. Hence in this Peter spoke well; but in the other matter he spoke badly, because he believed that glory could be had without death, which is against 2 Corinthians 5:1: for we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven . Likewise because he believed that the glory of the saints would be in this world, which is not here but in heaven; above at 5:12: be glad and rejoice, for your reward is very great in heaven . Likewise because he believed that they would need dwellings; but they do not need them here, for they have them in heaven, as Apocalypse 21:3: behold the tabernacle of God with men . Likewise because he wanted three tabernacles to be made: for one suffices for the Father, and the Son, and the Holy Spirit. Likewise because he compared Christ to the others: but this ought not to be done; Job 32:21: I will not equate God to man . Peter, all have one tabernacle, which is faith. Then follows the testimony: and while he was yet speaking, behold a bright cloud overshadowed them , etc. Peter was speaking foolishly, therefore he was unworthy of an answer. He wanted a material testimony; therefore the Lord willed to show that the saints do not need one. Likewise he willed to show himself through the cloud; Psalm 67:35: his magnificence is in the clouds . But sometimes a bright cloud appears, and sometimes a dark cloud; in Exodus 19:18 it is said that a cloud of darkness appeared; but here a bright one appears, because it signifies the consolation of glory, for then they will be protected from all heat; Apocalypse 21:4: God shall wipe away all tears from the eyes of the saints, and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away . Then follows the testimony from the voice of the Father; hence and a voice from the cloud, saying , etc. But why from the cloud? To signify that it is the voice of the Father. The Lord dwells in the cloud. This is my beloved Son, in whom I am well pleased . The dignity of Christ is touched upon from the property of sonship, from the perfection of love, and from the conformity of operation. Hence he says this is , as though a singular Son. Others are sons by adoption; Psalm 81:6: I have said: you are gods, and all of you sons of the Most High ; but this one is the true Son, namely in a singular way, as 1 John 5:20: the Son of God has come and has given us understanding, that we may know the true God . Likewise, in another way, beloved . Our love arises from the goodness of a creature. For a thing is not good because I love it, but because it is good, I love it. But the love of God is the cause of the goodness of things. And just as God poured out goodness upon creatures through creation, so upon his Son through generation, because he communicates all his goodness to the Son; hence creatures are blessed by participation, but to the Son he gave everything; John 3:35: the Father loves the Son and has given all things into his hands . Hence love itself proceeds from the Father loving the Son and from the Son loving the Father. But it happens that something is given to someone, and he does not make good use of what is given, and therefore does not please the giver; but God gave to this one the fullness, and he used it well; therefore he was pleased with him; hence he says in whom I am well pleased . The same is found above at 12:18: in whom I am well pleased, and in whom my soul rests . Because therefore he is such, hear him . Hence he intimates that he has been given as the teacher of all; Deuteronomy 18:15: the Lord will raise up a prophet from your nation; hear him as you would me . Or hear him , not Moses, not Elijah, except insofar as they teach Christ, or the teaching of Christ. Note that Christ had testimony from heaven from the Father, from hell from Moses, and from Elijah from paradise, and from the disciples from earth: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth , Philippians 2:10. Likewise it should be noted that there is a twofold regeneration: one in baptism, the other when we shall be cleansed from every defilement of spirit. Hence in baptism Jesus was designated by the dove, which is a simple animal, to designate simplicity; it is also a fruitful animal, to designate the other regeneration. He appeared in a bright cloud, to designate brightness and the extinction of all concupiscence; Isaiah 4:5: and the Lord will create upon every place of Mount Sion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire by night. And the disciples hearing fell upon their face, and were very much afraid . Having presented the transfiguration, here he presents its effect upon the disciples. And first, fear is presented; secondly, Christ's strengthening against fear; thirdly, its effect. The second is at and Jesus came , etc.; the third at and they lifting up their eyes, saw no one . He says therefore and hearing . They heard the voice of the Father from the cloud, as is said in 2 Peter 1:18: this voice we heard when we were on the mountain . And he presents a sign of fear, because they fell upon their face . Then follows the fear: and they were very much afraid . But why were they afraid? Jerome gives three reasons. First, because they recognized that they had erred, as is said of Adam in Genesis 3:10: Lord, I heard your voice and was afraid, because I was naked . Likewise because they were enveloped in the cloud, they recognized the presence of the divine majesty; Exodus 13:21: and the Lord went before them to show the way by day in a pillar of a cloud , etc. And it is natural that everyone is astonished at what he is unaccustomed to. Likewise on account of the voice from the cloud; Deuteronomy 5:26: what is all flesh that it should hear the voice of the living God? And from this their strength failed, because they fell upon their face. But it should be noted that the wicked fall differently than the saints. The wicked fall backward, as is found in 1 Kings 4:18 concerning Eli, who when he had heard the reports about the ark of the Lord, fell from his chair and, his neck broken, expired. But the saints fall upon their faces; Apocalypse 7:11: they fell upon their faces . And the reason is that we do not see what is behind us. Ecclesiastes 2:14: the eyes of a wise man are in his head . Then Christ's strengthening is presented. And he strengthens them by deed and by word: by deed, against fear and against falling; against fear, by his presence, because Jesus came . Psalm 22:4: I will fear no evils, for you are with me . And above at 14:27: it is I, be not afraid . Likewise he strengthens by touch, because he gives power to the faint , Isaiah 40:29, and in Daniel it is read: his hand touched me and raised me up ; hence it says and he touched them . Likewise he strengthens against falling; hence, and he said to them: arise . Ephesians 5:14: arise, you that sleep, and arise from the dead, and Christ shall enlighten you . Likewise against fear: fear not . That fear was faintheartedness, and those who rise from sin put aside fear, because perfect love casts out fear , 1 John 4:18. Then follows the effect of the strengthening: and they lifting up their eyes saw no one but only Jesus . And this is the effect of divine strengthening, because those strengthened by Christ see no one but Jesus, nor do they rejoice or find strength in anything except in him; Philippians 1:21: for to me, to live is Christ, and to die is gain . Likewise they saw no one but only Jesus , because when the shadow of the law departs, and the teaching of the prophets, which are signified by Moses and Elijah, the teaching of Christ alone is held. Or, according to another reading, he alone remained , lest the voice seem to have been addressed to Moses or Elijah. Hence, when they no longer appeared, it was certain that the voice was addressed to him. Then the command to defer the revelation of this vision is presented; hence he says and as they came down from the mountain, Jesus commanded them, saying: tell the vision to no man . But what is the reason? It is threefold. The first is that, as Jerome says, it was to be that Christ would suffer and that the Jews would be scandalized; 1 Corinthians 1:23: unto the Jews indeed a stumbling block . Therefore if they had heard this, they would have been more scandalized, and they would have considered it to have been nothing. Hence they would have been slower to believe in the resurrection. Remigius explains it thus: because if he had announced it, he would never have fulfilled what he desired, and thus he would have been frustrated of his desire; because it says in Luke 22:15: with desire I have desired to eat this Pasch with you . Hilary explains it thus: because it was not fitting for spiritual glory to be announced except by spiritual men; but they were not yet spiritual; John 7:39: the Spirit was not yet given to them. And the disciples asked him , etc. In this part he satisfies the question of the disciples. And first the question is presented; secondly, the response, at but he answering , etc.; thirdly, the effect, at then the disciples understood , etc. The apostles, seeing him transformed, believed that from that moment he would begin to reign. For they had understood that Elijah was to come first, Malachi 4:5. And because they had seen him, they believed that he had already come, and that his kingdom was drawing near, as is found in Malachi 4:1: for behold the day shall come , etc. And ibid., 4:5: I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord , etc. But they did not know this from Scripture, because they were simple men, but they knew it from the sayings of the Scribes. Hence they say why then do the Scribes say that Elijah must come first? The Scribes, who knew from the law, said this, but they perverted Scripture. For there is a twofold coming of Christ, namely, of glory: and concerning this coming it is understood that Elijah will precede him; but there is another coming in the flesh: hence they, perverting it, interpreted it of this one. The Lord satisfies this doubt. And first he touches upon the future coming; secondly, the past. Hence he says but he answering said to them: Elijah indeed shall come . Hence he speaks of a twofold Elijah, namely, of Elijah in his own person who is to come: and he shall come to announce the way of justice, and shall restore all things , and shall turn the hearts of men to Christ, and shall convert the Jews to the faith of the patriarchs who had faith in Christ, because, as is found in Romans 11:25, blindness in part has happened in Israel, until the fullness of the Gentiles should come in, and so all Israel should be saved . Augustine explains shall restore all things differently: because when the Antichrist comes, all will be seduced; but when the Antichrist is dead, all will be restored to the faith through the preaching of Elijah. Origen says: he shall restore , because if someone owes what he has not paid, he must restore it. But everyone is a debtor of death; and because Elijah has not yet died, when he comes, he shall restore all things, and pay the debt of death. Then is added concerning the other Elijah: but I say to you that Elijah has already come . Who is he? John the Baptist, not that he is the same in person, as is found in John 1:21, when it was asked of him, are you Elijah? He answered: no . But in spirit and power: because just as Elijah will be the precursor of the second coming, so John was of the first coming. Likewise, just as Elijah opposed Jezebel, so John opposed Herodias; and just as Elijah was a dweller of the desert, so was John. Hence it is said of him in Luke 1:7: he shall go before him in the spirit and power of Elijah . In spirit: not because the spirit of Elijah passes into John, as some have held, but he will have the same power. And they knew him not , i.e., they did not approve of him, as is found below at 21:25, where the Lord asked whether the baptism of John is from heaven or from earth, because, if they had said from heaven, they would have had to believe. But they did to him whatever they wished , because they treated him badly, not according to what justice required, but they imprisoned him. A similar case is found concerning Jeremiah in Sirach 49:9: for they treated him badly, who from his mother's womb was consecrated a prophet. So also shall the Son of man suffer from them . John was the precursor of Christ with regard to his birth, because just as John was born of an old and barren woman above nature, so Christ was born of a virgin above nature. Likewise in preaching, because he began to preach, do penance , and so did Christ. Likewise with regard to baptism; therefore it was required that he should be a precursor with regard to his passion, because just as he was killed on account of justice, so also was Christ. Hence so also shall the Son of man suffer from them . But from which them? It seems not from the same ones as John, because John suffered from Herod, and Christ from the Scribes. But it can be said that from the same, because John suffered from Herod with the Jews consenting, but Christ from the Scribes with Herod consenting. Hence he was in those parts, and was presented to him; Psalm 2:2: the kings of the earth stood up, and the princes met together against the Lord and against his Christ . Or so shall he suffer from them , such that the word them makes a simple reference, because all are in one generation, from whom John and Christ suffered. Then the effect of this response is presented: then the disciples understood that he had spoken to them of John the Baptist. Then : when the Lord had spoken to them. The declaration of your words gives light and gives understanding to little ones , Psalm 118:130.
17—2
Mt 16:14-26(27)
14. And when he was come to the multitude, there came to him a man falling down on his knees before him saying: Lord, have pity on my son, for he is a lunatic, and suffereth much: for he falleth often into the fire, and often into the water. 15. And I brought him to thy disciples, and they could not cure him. 16. Then Jesus answered and said: O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him hither to me. 17. And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour. 18. Then came the disciples to Jesus secretly, and said: Why could not we cast him out? 19. Jesus said to them: Because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence hither, and it shall remove: and nothing shall be impossible to you. 21. And when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men: 22. And they shall kill him, and the third day he shall rise again. And they were troubled exceedingly. 23. And when they were come to Capharnaum, they that received the didrachmas, came to Peter, and said to him: Doth not your master pay the didrachma? 24. He said: Yes. And when he was come into the house, Jesus prevented him, saying: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom, of their own children, or of strangers? 25. And he said: Of strangers. Jesus said to him: Then the children are free. 26. But that we may not scandalize them, go to the sea, and cast in a hook: and that fish which shall first come up, take: and when thou hast opened it's mouth, thou shalt find a stater: take that, and give it to them for me and thee.
And when he had come : here he foretells the tranquility of glory, which is assailed by the oppression of demons and the disturbance of men. And first he foretells the cessation of the first through the healing of the lunatic; secondly, the second. And concerning the first, first the healing of the lunatic is presented; secondly, he foretells the passion, at and when they conversed together in Galilee , etc.; thirdly, concerning the payment of the tribute, at and when they had come to Capharnaum , etc. Concerning the first, first he heals; he satisfies the question, at Jesus said to them , etc. Concerning the first he does two things. First, the petition of the father is presented; secondly, the satisfaction, at bring him here to me . Concerning the first he does three things: first, the time is presented; secondly, the indication of the sick man; thirdly, the petition. The time is presented when he says and when he had come to the multitude . Peter, attracted by the sweetness of glory, would always want to be on the mountain; but Christ, out of the charity which he had for the crowds, because charity seeks not its own , willed to descend from the mountain, so that the crowds might have access to him. Hence when he had come, there came to him a man falling down on his knees before him . If he had not descended, that man would not have come to him. And he approached humbly, because he fell on his knees, because God hears the prayer of the humble , Psalm 101:18. By this man the human race can be signified. Philippians 2:10: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth , etc. Then the petition is presented. He does not ask, but sets forth the infirmity: for it suffices to set forth one's misery to one who is merciful. First he sets forth the infirmity; secondly, the symptoms; thirdly, that he found no remedy. He says therefore Lord, have mercy on my son, for he is a lunatic . It should be noted that many ask on their own behalf, as above concerning the woman having the flow of blood; sometimes someone asks on behalf of another, as here; sometimes he heals someone who has not been asked, as in a spiritual infirmity, as is found concerning the publican in Luke 18:12 ff.; sometimes at the request of another someone is healed, as is found in James 5:16: pray one for another, that you may be saved ; sometimes without prayer, as in the conversion of Paul, Acts 9:4 ff. But what does it mean that he is said to be a lunatic? A lunatic properly is one who is deranged according to the state of the moon. But it seems that this one was not a lunatic but a demoniac, because below it says that the demon went out of him. It can be said that this is not the word of the evangelist but of the father, who was deceived and believed him to be a lunatic. Or because above at 4:24 it says that he healed lunatics, and these were demoniacs. Some say, as do certain physicians, that they were not deranged by a demon but from a bad complexion or disposition of the body, and this because as the moon waxes, all moisture increases. Thus, since the brain is exceedingly moist, when the moon suffers a defect, the brain itself also suffers a defect, and so those who are deficient suffer when the moon is deficient. But this is against the faith, because Scripture expressly says they are demoniacs; and this is evident because they speak from a spirit, for many who are ignorant suffer thus and yet speak of the Scriptures. Therefore it must be said that malign spirits intend to ensnare men in many ways, and they wish to bring them into disrepute; therefore certain demons induce infirmities and vexations according as they see the influence of the stars to be favorable for this, in order to lead men into error, so that they may believe that only from the influence of the stars does it befall them that they suffer badly. And is much afflicted . Here the symptoms are presented. In every infirmity there are diverse stages; for some have a more severe fever, others a milder one; so also this one was greatly burdened. For he often falls into the fire, and often into the water : therefore he was in great danger. Hence it should be noted that the Lord does not withdraw his hand in dangers. Hence he would already have been dead, unless God had extended his hand, as is read of Job 2:6: although Satan greatly tormented him, yet the Lord commanded him not to lay his hand on his life. By this man the unstable reason is signified, of whom it is said in Sirach 27:12: the fool changes as the moon. And he falls sometimes into fire , namely of anger; Deuteronomy 32:22: a fire is kindled in my wrath, and shall burn even to the lowest hell. Often into water , namely of cupidity. You are poured out as water; do not grow , Genesis 49:4. I brought him to your disciples, and they could not cure him . Here the malice of this man is touched upon, because he wished to accuse the disciples; hence Sirach 11:33: he who sets a stain on the elect . Hence the Lord rebukes them: Jesus answering said: O unbelieving and perverse generation . Hence the response is presented, and he does two things. First he rebukes the vice; secondly, he bestows the benefit. He says therefore Jesus answering , etc. This man wished to defame the disciples before the crowds, and also Jesus, as though he did not have such power, and many consented to this; therefore Christ inveighs against the whole people and charges them with unbelief, saying O unbelieving generation , because this was not due to the inability of the disciples, but to their unbelief. Likewise concerning perversity, and perverse , because they imputed their own fault to the apostles; Deuteronomy 32:5: a wicked and perverse generation: is this the return you make to the Lord, O foolish and senseless people? How long shall I be with you? And Christ proposes two things. First, their impenitence; secondly, the divine patience, because there is no fitting fellowship between the just and the unjust; Sirach 13:21: as the wolf is to the lamb, so is the sinner to the just ; 2 Corinthians 6:15: what agreement has Christ with Belial? Hence he means to say: you enjoy my company, and yet you do not cease to detract from me and my disciples. And, as Jerome says, the Lord does not say this as one who is angry, but he speaks after the manner of a physician who comes to a sick man who will not follow his prescriptions, and who says: how long shall I attend to you, who will not follow my prescriptions? Therefore he gives an example to prelates, that although men oppose them, they should still confer benefits, just as he himself healed the son of this man, who was detracting from him and his disciples. Hence he says bring him here to me . And first the manner of healing is presented; secondly, the effect. First the agent is presented, namely Christ; hence he says: bring him to me . Men sin in many ways. Some from ignorance, some from weakness, some from malice. He who sins from ignorance can be instructed by a man; he who sins from weakness, namely the one who sins through incontinence, who grieves over his sin and is led astray by passions, such a one cannot be healed by just anyone, but it is necessary that he be brought to Jesus, who heals all our infirmities. And this is the way, because he rebuked him , because through his sin this had befallen him; Proverbs 6:2: you are ensnared with the words of your mouth, and caught with your own words . Or he rebuked him , namely the demon. Then follows the effect: and the devil went out of him, and the child was cured from that hour, for he spoke, and they were made , Psalm 148:5. Then came the disciples to Jesus secretly , etc. Above, the Lord healed the lunatic; here he satisfies the question of the disciples. And first the question is presented; secondly, the response, at Jesus said to them , etc. Now in order for you to understand the question, you should know that above at 10:8 the Lord had given them power to cast out demons, hence they were in doubt whether they had lost the grace given them on account of some fault. Therefore they came to Jesus , etc. But why secretly? Not from shame, but because they were about to hear something great, and secrets ought not to be told to everyone; above at 13:11: to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. Jesus said to them. Here he responds . And first he satisfies them; secondly, he proposes a general teaching, at but this kind is not cast out but by prayer and fasting . Concerning the first, first he responds to the question, and secondly he makes the response clear, at for, amen I say to you , etc. They had asked why could we not cast him out? The Lord responds: because of your unbelief . Here it should be considered that before they received the Holy Spirit in such fullness, with which they were all filled with the Holy Spirit, Acts 2:4, they suffered certain weaknesses; hence the Lord rebuked them in Luke 24:25: O foolish and slow of heart to believe . Nor is this surprising, because while the Lord was on the mountain, those who had been foremost in faith, namely Peter, James, and John, were absent. For weakness of faith is the cause of not working miracles, because the working of miracles is from omnipotence, for faith relies on omnipotence; hence where there is weakness of faith, there is a deficiency of miracles. Hence it is found above at 13:58 that in his own country Christ did not work many miracles because of their unbelief. Sometimes miracles occur on account of the demand of the one asking, as above at 15:22 ff. in the case of the Canaanite woman; sometimes to manifest the holiness of some saint; and this is found in 4 Kings 13:20 f., where it is said that when bands of Syrians had come into the land of Israel, they cast a dead body next to Elisha, and it revived, not because the dead man had merited it, but to manifest the holiness of Elisha. For, amen I say to you, if you shall have faith as a grain of mustard seed , etc. Here he clarifies his response. And a certain conditional is presented, whose antecedent is if you shall have faith , etc., and whose consequent is you shall say to this mountain: remove from here, and it shall remove . Some say that faith compared to a grain of mustard seed is a small faith, as if to say: if you have some faith, you shall say, etc. But Jerome disproves this, because the Apostle says: if I should have all faith, so that I could remove mountains . Hence perfect faith is required for moving mountains. By what he says as a grain of mustard seed , a threefold perfection of faith is signified. For we find in a grain: fervor, fruitfulness, and smallness. A grain before it is crushed seems to have no fervor; when it is crushed, it begins to be hot. So a faithful man, before he is tested, seems despicable; but when he is ground down, then his holiness appears. 1 Peter 1:7: for a little while now, if need be, you are made sorrowful, that the trial of your faith, much more precious than gold which is tried by fire, may be found . Likewise we find fruitfulness in a grain, as above in chapter 13, that although it is small, it grows into a great crop, so that the birds of the air dwell in it. Hebrews 2, where the works of faith are narrated, and it follows: the saints by faith conquered kingdoms , etc. Likewise we find smallness, and by this can be signified the humility of faith. For a person is recognized as humble in faith when he acquiesces to the words of God; 1 Timothy 6:3: if anyone does not acquiesce to the words of God, he is proud . So, conversely, he who acquiesces to the words is humble. He means therefore to say: if you shall have faith , and if faith that is fervent, unfailing, fruitful in works, if small and humble, you shall say to this mountain: remove, and it shall remove . Here is a question which unbelievers raise. It is not found that the apostles ever did this. Chrysostom responds: even if it is not found concerning the apostles, it is nevertheless found concerning apostolic men. For it is read in the book of dialogues of blessed Gregory that when a certain man wished to build a church and had no place to build, he commanded the mountain to give way to him, and it gave way. Or perhaps they did this, but it was not written. Or it can be said that if they did not do it, it was not due to impossibility, but because the occasion did not present itself. Hence miracles were performed sometimes out of necessity, sometimes for utility; and because it was not necessary, they did not do it. Or the mountain stands for the devil. Remove from here , i.e., from this body, and it shall remove . Or, according to Augustine, it is understood of the spirit of pride. And nothing shall be impossible to you . And what is this? Will they then be omnipotent? No, because he alone is truly omnipotent who can do all things by his own power; but they do not act by their own power, but as a king commands in one way and a servant in another, because the king commands in his own name and the servant in the name of the king. But this kind of demons (the word this does not indicate only the kind of lunatic demon, but every kind of demon) is not cast out but by prayer and fasting . Chrysostom says that the more the soul is elevated, the more terrible it is to demons; for Christ himself is terrible to demons. Hence those who are united to Christ are terrible to them. But the elevation of the mind is impeded by the heaviness of the flesh, and is impeded by surfeiting and drunkenness; hence in Luke 21:34: take heed to yourselves, lest your hearts be overcharged with surfeiting and drunkenness , etc. Hence he who is weighed down by drunkenness cannot have his mind on God; therefore for the elevation of the mind, fasting is required; hence in Tobit 12:8: prayer is good with fasting . Likewise Daniel 9:3: I, Daniel, set my heart to pray with fasting . Therefore, as Origen says, in order to expel a spirit, one must not devote oneself to banquets but to prayers and fasts. Or by the lunatic the instability of the flesh is signified, or he who is led about by diverse desires. He who often falls into fire and water, such a one is not cured except by fasting and prayer. Galatians 5:17: the flesh lusts against the spirit, and the spirit against the flesh . It is necessary therefore that you weaken the flesh and strengthen the spirit. But the spirit is strengthened through prayer, because prayer is the ascent of the mind to God; and the flesh is weakened through fasting. Or because the spirit does not cease to war against the flesh, therefore, in order that such warfare may cease, good works are required, which are signified by prayer, and abstinence from evil, which is signified by fasting. And when they conversed together in Galilee , etc. Above, the tranquility of glory was figured through liberation from the power of demons; this liberation was accomplished through the death of Christ; Hebrews 2:14: that through death he might destroy him who had the empire of death, that is to say, the devil, and might deliver them who through the fear of death were all their lifetime subject to servitude . Therefore he immediately adds the foretelling of the passion. And first the foretelling is presented; secondly, its effect, at and they were troubled exceedingly . Our Lord had previously foretold his passion, and now again, and in what follows. And why so many times? Because things foreseen disturb less; therefore, because it was going to happen that the disciples would be scandalized at the death of the Lord, he willed to foretell it often to them, so that they would be less scandalized. But he always adds something. Previously he touched on the killing, but not on the betrayal; here he touches on the betrayal, saying the Son of man shall be betrayed . And rightly he says Son of man , because even though the one who is betrayed is the Lord of glory, yet it is according as he is the Son of man that he is betrayed. Hence Augustine says: although certain things are said of the Son of God and of the Son of man, yet they are distinguished, because the infirmities are said of the human nature, and the stable things of the divine nature. But he does not say by whom he was betrayed. Because he delivered himself; Galatians 2:20: who delivered himself for me . He was delivered by the Father: who spared not even his own Son, but delivered him up for us all , Romans 8:32. Likewise he was betrayed by Judas; above at 10:4: who also betrayed him . Likewise by the demons: John 13, it says that the devil put it into his heart that Judas should betray him. And Wisdom 2:12: come, let us kill the just one. And the third day he shall rise again . Hosea 6:3: he will revive us after two days; on the third day he will raise us up, and we shall live in his sight . Then follows the effect: and they were troubled . They were attentive both to the death and to the resurrection, but they did not see the utility. John 16:6: because I have spoken these things to you, sorrow has filled your heart. And when they had come to Capharnaum . Having completed the tranquility of glory, he presents the payment of the tribute; Isaiah 14:4: the tribute has ceased ; Job 3:19: the servant is free from his master . Hence he does three things. First he presents the exaction of the tribute; secondly, the freedom of the sons; thirdly, the payment of the tribute. He says and when they had entered , etc. A didrachma is called a double drachma. Hence every Jew owed a double drachma each year. But whence was this tribute? Some say that it was from the law of Exodus 13, because on account of the Lord having killed the firstborn of Egypt, he decreed that all the firstborn should be his, and that the sons should be redeemed. Afterward he commanded that the Levites should be prepared for service. And then he ordered the Levites to be numbered. And there were found more firstborn than Levites. Then he commanded that a price be paid for their redemption. Jerome says that it was not from the law of God, but of the emperor: Judea had recently become tributary to the Romans, so as to pay a head tax. And this seems truer, because below it says: the kings of the earth, of whom do they receive tribute? Therefore he speaks of an imperial tribute. But why in Capharnaum? Because it was collected from everyone in their own city, but Capharnaum was the principal city of Galilee. But because they held Christ in reverence, they did not approach him, but Peter; and they did not ask him except with gentleness: does your master not pay the didrachma? Then Peter's response is presented: and he said: yes , i.e., it is true that he has not paid. Chrysostom says that lest he be troubled, he said yes , he pays. Then follows Christ's question, and then Peter's response. In the question two things are to be considered, namely, that he did not take fright at the announcement, because although he was in such a state, he was held to a certain indignity; and some are so disposed that when they see something lowly in a great person, they are immediately scandalized. Lest therefore they be scandalized, he came first , and therefore with the lowliness he attached something great, namely, that while absent he knew what had been said to Peter. All things are naked and open to his eyes , Hebrews 4:13. Likewise it should be noted that he commits the judgment to Peter, because he more frequently spoke to him, saying what is your opinion, Simon? Job 12:11: does not the ear discern words? The kings of the earth, of whom do they receive tribute or custom? There is a difference between tribute and custom: for tribute is given for fields and vineyards, but custom is given per head. Hence as a sign of his subjection, a subject man owes something; and this is called custom. From this he wishes to argue that since the sons of kings do not pay tribute, he himself is not bound; for he is the King of kings, through whom all reign. Likewise, according to the flesh, he was of royal descent. Who was made of the seed of David, according to the flesh , Romans 1:3. Chrysostom says that from this we can consider that he is a natural son, because first is mentioned he who is natural. And he said: from strangers . Then Christ's response is presented, because kings spare their own sons. Isaiah 3:15: why do you crush my people, and grind the faces of the poor? For it seems just. For he who presides ought to have care of his subjects; therefore his subjects ought to serve him as members serve the body. For just as the members of the body serve the whole body from what is their own, so every subject from his own goods ought to serve the community. Therefore the Lord concludes: then the children are free . Origen interprets it in one way thus: therefore the children of earthly kings are free, but the children of God are free before God. But what does this have to do with the matter at hand? Either he speaks of sons according to the flesh, and thus he was not a son according to the flesh; or according to the spirit, and then all Christians will be free. But this is against the Apostle: render to all men their dues; to whom tribute is due, tribute . I say that this was true of the one who was Son by nature. For he was truly free. But those who are free according to the spirit have freedom in the same way as they have sonship, through conformity to Christ, who is the firstborn among many brethren , Romans 8:29. Insofar as they are conformed to the firstborn, they are free. Philippians 3:21: who will reform the body of our lowness, made like to the body of his glory. But that we may not scandalize them , etc. It is true that the Lord is free, but because he took the form of a servant, as is found in Philippians 2, therefore he did not refuse to pay, and in this he gave an example of humility. And in this payment three things are noted as praiseworthy and admirable. First, his meekness; hence he is gentle, as he himself testifies above at 11:29: learn of me, because I am meek and humble of heart . He is properly called meek who wills to offend no one; 1 Corinthians 10:32: be without offense to the Jews and to the Gentiles and to the Church of God . But against this it is objected. Above at 15:12 it says that the disciples said: Lord, do you know that the Jews were scandalized at this saying? And the Lord said: let them alone; they are blind and leaders of the blind . He did not then care about the scandal, but here he does care. Hence it must be said that scandal sometimes arises from truth, and then it is not to be heeded; sometimes from weakness or ignorance, and such is to be heeded. But if he had not paid, their scandal would have been from ignorance, because they did not know God. Likewise, the poverty of Christ is to be admired, because he was so poor that he did not have the means to pay; 2 Corinthians 8:9: who being rich, became poor, that through his poverty you might be rich . One might object: did he not have a purse? It is true, but everything had been given for the use of the poor. He considered it robbery to spend on other uses what was intended for the use of the poor. Chrysostom says that he paid, so that while paying the tribute, on the one hand he might show his power, and on the other, a mystery. Go to the sea and cast in a hook, and the fish that shall first come up, take; and when you have opened its mouth, you shall find a stater . In that stater was the image of Caesar; and it signifies the devil, who had nothing in him; John 14:30: the prince of this world comes, and in me he has nothing . Therefore, because he had nothing of his own, he did not wish to pay from his own. Likewise, his providence; therefore he says that we ought to marvel at how he could know that a fish would immediately come that had a stater in its mouth. If it had not been there before but he created it anew, it is wonderful; but if he led it to the hook, it was of great providence. By this fish that first came to the hook is understood the first martyr, blessed Stephen, who had a stater in his mouth that was worth a didrachma, and was double; and it signifies Stephen himself, who saw both the divinity and the humanity. Or it can be understood of Adam. Likewise note that if someone often speaks of riches and money, he has a stater in his mouth; hence he who converts such a person takes the fish that has a stater in its mouth. Likewise humility is signified; hence take that and give it to them for me and for you . And in the fact that the tribute was paid for Peter and for himself, it is signified that through the passion of Christ, he acquired for himself the glory of the resurrection; Philippians 2:9: for which cause God also has exalted him . Peter and the others were redeemed from punishment and guilt. Or otherwise: because he suffered for himself, that he might acquire for his body the glory of the resurrection; for the people, that he might wash them from their sins. For he himself has washed us from our sins in his blood .
18—1
Mt 18:1-11
1. At that hour the disciples came to Jesus, saying: Who, thinkest thou, is the greater in the kingdom of heaven? 2. And Jesus, calling unto him a little child, set him in the midst of them. 3. And said: amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven. 4. Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven. 5. And he that shall receive one such little child in my name, receiveth me. 6. But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea. 8. And if thy hand, or thy foot, scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire. 9. And if thy eye scandalize thee, pluck it out, and cast it from thee. It is better for thee having one eye to enter into life, than having two eyes to be cast into hell fire. 10. See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven. 11. For the Son of man is come to save that which was lost.
Above the Lord showed the future glory in his transfiguration; here he treats of the advancement toward that glory. And it is divided into two parts, because first he teaches how one must arrive at it; secondly, certain persons are rebuked who inordinately seek preeminence in glory, which begins in chapter 20. Regarding the first, he first teaches how one must arrive at that glory by the common way; secondly, how by the way of perfection, which begins in chapter 19. First, because one arrives at glory through humility; therefore, first he shows the manner of humility; secondly, he forbids the causing of scandal, at but he who shall scandalize one of these little ones etc.; thirdly, he teaches that what has been inflicted must be forgiven, at and if your hand or your foot scandalize you, cut it off, and cast it from you . Regarding the first, the question of the disciples is set forth; secondly, the response of Christ. The occasion of the question is taken from what was said to Peter, that he should go to the sea, and pay the stater found in the fish for himself and for Peter; hence it seemed that he had preferred him to the others. And because they were still weak, they suffered a certain stirring of zeal and envy. But notice that when he led only three up to the mountain, they were not moved as they are here, when he prefers one alone. Hence they asked, who, do you think, is the greater in the kingdom of heaven? Since one does not arrive there through superiority, but through the spirit of humility; Phil 2:3: in humility, let each esteem others better than themselves , etc. In this request the following is to be imitated: that they were not desirous of earthly things, but of heavenly things; 2 Cor 4:18: while we look not at the things which are seen, but at the things which are not seen , etc. But what of this? Should not preeminence in the kingdom of heaven be sought? It must be said that having eminence in the kingdom of heaven is twofold. Either such that we consider ourselves worthy; and this is pride and against the Apostle, Phil 2:3: in humility, let each esteem others better than themselves , etc. But to desire greater grace, so that greater glory may be ours, is not evil, as in 1 Cor 12:31: be zealous for the better gifts . Likewise, the apostles knew that in glory there were various mansions, just as star differs from star in brightness; therefore they asked, because they believed one was greater than another: against certain heretics who held the contrary. Consequently, Christ's response is set forth, and it presents both an action and a saying of Christ; hence it says and Jesus calling unto him a little child . Who this little child was is explained in three ways. Chrysostom explains it as truly a little child, because he was free from passions, so as to provide an example of humility, as below in chapter 19:14: suffer the little children to come to me . And it is said that this child was the blessed Martial. It is explained another way, that Christ, considering himself as a little child, placed himself in the midst, saying unless you become as this little child, you shall not enter the kingdom of heaven . Luke 20:27: I am in the midst of you as he who serves . In yet another way, because by the little child is understood the Holy Spirit, who makes people little, because he is the spirit of humility; Ezek 36:27: I will put my spirit in the midst of you . Likewise, the word of the Lord should be noted. And first he touches on its necessity; secondly, its efficacy. He says amen I say to you, unless you be converted , that is, free from this elation; Zech 1:3: turn to me , etc., and become as this little child , not in age, but in simplicity; 1 Cor 14:20: do not become children in sense, but in malice be children . There are many characteristics of little children. They do not desire great things; Rom 12:10: not minding high things . They are free from concupiscence; above, 5:28: whosoever shall look on a woman to lust after her, has already committed adultery with her in his heart . And children do not have such concupiscence. Likewise, they do not remember enmity. Hence unless you become as this little child , that is, imitators of the qualities of little children, you shall not enter the kingdom of heaven . For no one shall enter unless he is humble; the humble in spirit shall be upheld by glory , Prov 29:23. Or you shall not enter the kingdom of heaven , i.e., the teaching of the Gospel, as below, 21:43: the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof . For entrance is through faith; hence unless you become , and if you shall not have believed as little children, you shall not enter the kingdom of heaven , because Mark 16:16: he who shall not believe, shall be condemned . Prov 29:23: the humble in spirit shall be upheld by glory. And whoever shall receive one such little child , i.e., whoever is an imitator of childlike innocence, he is the greater, because the more humble, the more exalted: because he who humbles himself, shall be exalted , Luke 18:14. But a question can arise: for it seems that this is not true, because perfection consists in charity; therefore where there is greater charity, there is greater perfection. It must be said that humility necessarily accompanies charity. And you can see this if you consider who is humble. For just as in pride there are two things, a disordered affection and a disordered estimation of oneself, so, conversely, it is in humility, because one does not seek one's own preeminence, and likewise does not consider oneself worthy. This necessarily follows upon charity. Every man desires the preeminence of what he loves. Therefore the more a man has of humility, the more he loves God, and the more he despises his own preeminence, and the less he attributes to himself: thus the more a man has of charity, the more he also has of humility. And whoever shall receive one such little child, receives me . Since little children are so worthy, they should not be scandalized; hence and whoever shall scandalize , etc. And first he shows that they should not be scandalized because of the punishment; secondly, because of divine providence. The second part begins at see that you despise not one of these little ones . First he says that scandal should not be inflicted on little ones; secondly, that it should not be negligently avoided, at and if your hand , etc. And first he sets forth the punishment in particular; secondly in general, at woe to the world because of scandals , etc. It should be noted that punishment is twofold, namely, the punishment of loss and the punishment of sense. He touches on both: whoever shall receive one such child , not for the child's own sake, but for my sake, receives me . There follows but he who shall scandalize one of these little ones , etc. If he is such a person, it is clear that he is greater. And how shall one who is greater be scandalized? For the perfect are not scandalized. Chrysostom says that to scandalize is the same as to inflict injury, and this can be inflicted on the perfect and the imperfect alike. Origen says that some have already become little children, and some are in the process of becoming so: those who have already become little children are those who have arrived at perfection, and they cannot be scandalized; those who are in the process of becoming so, because they are imperfect, can be scandalized, such as those who have been recently converted. Jerome says that although they are not scandalized, someone can nevertheless scandalize them, because there is active scandal and passive scandal. The Lord seems to touch on all the apostles, and especially Judas, as below, 26:31: all of you shall be scandalized , etc. And what is this punishment? It would be better for him that a millstone should be hanged about his neck . Likewise, as Jerome says, the Lord speaks according to the custom of the Palestinians, who did not have mills on water but had mills driven by horses. Hence a millstone is called that which a horse or donkey can turn. And that he should be drowned in the depth of the sea . And this was the punishment inflicted on one who had committed theft: because such a millstone was hung about his neck, and he was cast into the sea. This was also done to the blessed Clement, although not because he was a thief, etc. Hence he is worthy of eternal punishment. Therefore it is better to endure any temporal punishment in the present than to endure eternal punishment; Heb 10:31: it is a fearful thing to fall into the hands of the living God ; and Dan 13:23: it is better for me to fall into your hands without doing it, than to sin in the sight of the Lord . In another way, mystically: and this in three ways. In one way, by the millstone is understood the blindness of the Gentiles, because the animals that are set to turning this mill are blind: Judges 16:21 records that they put out the eyes of Samson and made him grind. Hence it would have been better for the Jews if they had never seen Christ, and had been cast into the depth of the sea, i.e., into the depth of unbelief. Hence 2 Pet 2:21: for it had been better for them not to have known the way of justice, than after having known it, to turn back . In another way, by the millstone is understood the active life. And it happens that someone passes over to the contemplative life, and when he is there, he scandalizes his contemplation, because it is not to his taste; therefore it would be better for him that a millstone should be hanged about his neck, and that he should be cast into the depth of the sea , i.e., into the depth of temporal affairs. Augustine says thus: it would be better , i.e., it is fitting, and it is a fitting punishment for him that a millstone , i.e., the cupidity of the world, because he who scandalizes is covetous, should be hanged about his neck , i.e., upon his affection, and be drowned in the depth , namely, of cupidities. Woe to the world because of scandals . Having set forth the punishment in particular, he now sets it forth in general. And he does three things. First, he makes a general proclamation; secondly, he adds its necessity; thirdly, he removes any excuse, because for those who scandalize, it would be better that a millstone should be hanged about their neck, etc. Woe to the world because of scandals . By the world is understood lovers of the world, because the more one is joined to the world, the more one suffers scandal; hence the Lord says: in me you shall have peace, in the world you shall have distress , John 16:33. Woe to the world and to lovers of the world. For it must needs be that scandals come . Certain heretics believed that there was an absolute necessity that sins should occur, and that from divine foreknowledge and from the nature of the stars necessity was imposed. But this is false, because it would be imputed to God, who is the author of nature. Chrysostom says that it is necessary that it happen thus, so that the necessity of divine providence is a conditional necessity. Hence it is necessary that if he foresaw that this person would sin, he will sin; but it does not follow that he sins of necessity. Origen says that this necessity presupposes the malice of demons and the weakness of men: hence it must needs be that scandals come , because it is necessary that the devil deceive men, and that man obey him. And thus from the supposition of the malice of the devil and the weakness of men this necessity arises. Others explain it must needs be , i.e., it is useful, because through scandals men are tested; 1 Cor 11:19: for there must be also heresies, that they who are approved may be made manifest among you . Or according to Haymo, he speaks of the scandal of the cross; 1 Cor 1:23: we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness . But an objection is raised: if it is necessary, then they are free from sin, since it must necessarily happen. I do not say that this is necessary by absolute necessity; because woe to that man by whom the scandal comes . Hence although the demons instigate, nevertheless it is imputed to him as punishment; Rom 6:13: neither yield your members as instruments of iniquity unto sin . This is said especially of Judas who betrayed him. You say that woe to that man by whom the scandal comes ; hence scandal should not be inflicted on little ones. And although it should not be inflicted, they nevertheless should not be negligent in avoiding scandal; indeed one can avoid it through something useful for action, or for knowledge, or for support. Hence he sets forth under the likeness of members of the body: and if your hand or your foot scandalize you, cut it off, and cast it from you . You should not understand this to mean that the members of the body should be cut off, but by members are understood friends and neighbors. For a man is necessary to another man for working, for supporting, for teaching. That which corrects in matters of action is the hand; that which supports is the foot; hence Job 29:15: I was an eye to the blind, and a foot to the lame . Hence if your hand , i.e., the one who directs your work, or foot , i.e., the one who sustains you, scandalize you , i.e., is an occasion of sin for you, cut it off and cast it from you. And he gives the reason: it is good for you , etc., because it is better to suffer any temporal evil than to merit eternal punishment. Likewise someone is necessary to you for teaching, and so is your eye; hence and if your eye scandalize you, pluck it out . And he gives the reason: it is better for you , etc. Or it can refer to the whole Church, because eyes are prelates, hands are deacons, feet are simple folk. Hence a prelate should rather be deposed, or a deacon removed, than that the Church be scandalized. Or by the eye is understood contemplation, by the hand action, by the foot one's course of life; hence if you see that this contemplation, or action, or course of life is an occasion of sin for you, cut it off, and cast it from you. See that you despise not one of these little ones . Above he had taught the avoidance of scandal on account of punishment; here, however, he teaches its avoidance from the consideration of divine providence: and regarding this he does two things. First, he sets forth the point; secondly, he assigns the reason, at for I say to you , etc. He had said that whoever shall scandalize one of these little ones, it would be better for him that a millstone should be hanged about his neck , etc.; see that you despise them not : for littleness easily leads to contempt. Behold I have made you small among the nations, contemptible among men , Jer 49:15. But it is asked, of which little ones does he speak here. It must be said, of little ones who are little in the esteem of men, but great before God: these are friends of God; Luke 10:16: he who despises you, despises me . But against this it is objected, because such persons are not scandalized, nor do they perish, and yet it is stated below in this chapter that the Son of man came to save that which was lost . It must be said, as Origen resolves, that by the little ones are understood the humble, who are perfect; and such persons are not scandalized, yet they sometimes fall short. Or although not all are scandalized, yet someone is scandalized. According to Jerome, he speaks of little ones in Christ, such as those newly converted to Christ. And then it connects with the preceding part. It has been said that the part that scandalizes should be cut off, and then little ones, and the weak, and sinners, although they should not be scandalized, should nevertheless not be despised. For I say to you, that their angels in heaven always see the face of my Father . Here the reason is assigned from divine providence. First, as to the ministry of angels; secondly, as to the ministry of Christ, at for the Son of man came to save that which was lost . He had said that they should not be despised, because those for whom the Lord has such great care should not be despised. I say to you that their angels . Why "their"? Because they have been deputed to their guardianship: because, as Jerome says, to each individual person an angel has been deputed for his protection; Ps 90:11: for he has given his angels charge over you, to keep you in all your ways ; Heb 1:14: are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation? These have the office of bringing divine things and announcing them to us. Likewise, they carry our prayers and present them to God; Rev 8:4: and the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel . Hence if the Lord provides for them so generously that he wills them to be served by angels, they should not be despised; in Sir 35:18 it is said of the widow that her tears ascend from her cheek up to heaven. Or their angels , because they are their fellow citizens, because there is one society of angels and men; hence they are fellow citizens of the heavenly city. Hence such is their dignity, because they always see the face of my Father who is in heaven . And here four things can be indicated. First, the continuity of the vision, because they always see. Someone might say, since they are sometimes sent on missions, why do they not always see the face of God: and therefore he says always . Likewise, the sublimity of their vision is noted. We see something of the highest things, but in a certain obscurity, and through creatures, as is stated in Rom 1:20: for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made . But the angels see from a certain height; hence he says in heaven . Likewise, an open vision is noted; for we see now through a glass in a dark manner, but then face to face , 1 Cor 13:10. It should not be said that God has a bodily face, but face means his open vision. For when someone is seen in a mirror, he is not seen with an open vision; but when face to face, then he is seen openly. So God is seen in a mirror when he is seen through creatures; but when in himself and through himself, then it will be a vision face to face. Chrysostom says that a certain excellent joy is noted, because these are perfect men: if the angels are their ministers, it indicates that there is a certain greater joy for them than for the angels. Hence they see him present to them. Hence not only vision is a gift, but also comprehension; Phil 3:12: but I follow after, if I may by any means apprehend . But why does he say my Father, who is in heaven? To exclude the error of those who posited angels, i.e., demons. For they said that the angels are in heaven, the demons in the middle, and therefore they are intermediaries and our ministers. Therefore to exclude this he says they always see the face of my Father, who is in heaven . Likewise, another reason is to promote our desire, because if they see, we also shall see; for this we ought to hope. But lest it seem to be a small thing that angels have been deputed to the guardianship of men, he proves this also by the ministry of Christ. And first he proves this; secondly, he introduces a similitude. He says therefore that little ones should not be despised, because the Son of man came to save that which was lost . 1 Tim 1:15: Christ Jesus came into this world to save sinners . Above, 1:21: for he shall save his people from their sins .
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