Mt 18:12-22
12. What think you? If a man have an hundred sheep, and one of them should go astray: doth he not leave the ninety-nine in the mountains, and goeth to seek that which is gone astray? 13. And if it so be that he find it: Amen I say to you, he rejoiceth more for that, than for the ninety-nine that went not astray. 14. Even so it is not the will of your Father, who is in heaven, that one of these little ones should perish. 15. But if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother. 16. And if he will not hear thee, take with thee one or two more: that in the mouth of two or three witnesses every word may stand. 17. And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican. 18. Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven. 19. Again I say to you, that if two of you shall consent upon earth, concerning anything whatsoever they shall ask, it shall be done to them by my Father who is in heaven. 20. For where there are two or three gathered together in my name, there am I in the midst of them. 21. Then came Peter unto him and said: Lord, how often shall my brother offend against me, and I forgive him? till seven times? 22. Jesus saith to him: I say not to thee, till seven times; but till seventy times seven times.
What do you think? Here a similitude is set forth. And first, a diligent search is presented; secondly, the joy over the sheep that was found. Hence he says what do you think? He had said that the Son of man came to save that which was lost , because a shepherd seeks the lost sheep. If a man have a hundred sheep . By the number one hundred, the universality of rational creatures is signified: ninety-nine is the same number as nine, but only multiplied, because nine multiplied by ten makes ninety; which number, namely nine, falls short of ten by one; hence by these sheep he signifies all rational creatures; John 10:27: my sheep hear my voice ; Ps 94:7: for we are his people and the sheep of his pasture . By the sheep that went astray, the human race is signified. And why did he signify it by a sheep that went astray? Because through one man all went astray; 1 Pet 2:25: you were as sheep going astray. Does he not leave the ninety-nine in the mountains? The text does not read in the desert , but in the mountains , as is found in the Greek. This is explained in three ways. First, because these ninety-nine signify the angels who were left in the mountains, i.e., in the heavens; Ezek 34:13: I will feed them upon the mountains of Israel . Or by the ninety-nine are signified the just, by the lost sheep sinners; and so he left them in the mountains, i.e., in the height of justice; Ps 35:7: your justice is as the mountains of God . Or by the ninety-nine are signified the proud, by the sheep the humble: hence does he not leave the ninety-nine in the mountains , i.e., in their pride, and go to seek the one that went astray? Ps 118:176: I have gone astray like a sheep that is lost; seek your servant, O Lord . Consequently, the joy is treated: and if it happen that he find it , etc. Here also a threefold reason can be assigned. That the Lord rejoices over good things is stated in Zeph 3:17: your God will rejoice over you with gladness . If by the ninety are signified the angels, and by the sheep man, the reason is plain, because man was worthy of restoration; Heb 2:16: for nowhere does he take hold of the angels, but of the seed of Abraham he takes hold . If by the ninety we understand the just, similarly the reason is plain, because a commander loves more the soldier who falls in battle and afterwards fights bravely at all times, than one who never fell and always fights half-heartedly. So, when someone has sinned and afterwards rises strongly and always conducts himself bravely, God loves him more; 2 Cor 7:9: I rejoice because you were made sorrowful unto penance ; therefore the Lord rejoices more over him, etc., since he is of greater zeal. Yet this should not be extended to all, because a just person can have so much zeal that he pleases God more than a penitent. According to the third exposition also, the reason is clear, because he rejoices more over the one who acknowledges his sin, as is evident from the publican and the Pharisee. He concludes therefore: so it is not the will of your Father, who is in heaven, that one of these little ones should perish . He says less and signifies more, because his will is that they be saved; 1 Tim 2:4: who will have all men to be saved . For if he did not will it, he would not send angels. Ezek 18:23: is it my will that a sinner should die? says the Lord. If then your brother shall offend against you , etc. Here he treats of forgiving scandal. And first, the order is set forth; secondly, the number, at then Peter came to him , etc. Regarding the first, three things. First, he sets forth a secret admonition; secondly, testimony, at and if he will not hear you , etc.; thirdly, a denunciation, at and if he will not hear them, tell the Church . Regarding the first, he first gives his teaching; secondly, he assigns the reason for what is given, at and if he shall hear you, you shall have gained your brother . He had said that little ones should not be despised, but what should be done if someone scandalizes? Here he teaches. But if your brother shall offend against you, go, and rebuke him between you and him alone . Note first that he says shall offend : hence he speaks of a sin already committed. Therefore the procedure for a sin already committed is different from that for a sin being committed, because a committed sin cannot be made uncommitted; hence in a sin being committed, one must work so that it not be done; Isa 58:6: loose the bands of wickedness, undo the bundles that oppress , etc. Hence in a sin being committed, it is not necessary that such an order be observed; in a sin already committed, it is necessary. Likewise, he says against you . The Gloss says: if he has inflicted injury or insult upon you. Hence he means that we should forgive a sin committed against us; but a sin committed against God, we cannot forgive, as the Gloss says. 1 Sam 2:25: if a man sin against God, who shall pray for him? Likewise, you should especially attend to injuries done by one who is in the same society with you; for others also there should be care, but not as much. 1 Cor 5:12: what have we to do to judge them that are without? Go and rebuke him between you and him alone . The Lord leads the disciples to perfect solicitude and correction. Above, 5:23, the Lord had said that if anyone had offended a brother, he should leave his gift before the altar, etc.; but here he goes further, because not only the one who has done the injury, but the one who has been injured: hence if he shall offend against you, go , etc.; Ps 119:7: with them that hated peace, I was peaceable . And should you first forgive? No; but first you should rebuke: hence he does not command anyone to forgive, but the penitent. Likewise he says rebuke , not reproach or exasperate: and briefly point it out. If he acknowledges it, then you should forgive; hence, instruct them in the spirit of meekness , Gal 6:1. But does one sin who omits this correction? Augustine says: if you do not correct, you have become worse by your silence than he by his sinning. But, since it is true that all are bound to correct, someone might say that this belongs to prelates alone by their office, and to others by charity. Sometimes the Lord permits the good to be punished along with the wicked. Why? Because they did not correct the wicked. Yet Augustine says that sometimes we should desist, if you fear that because of this correction they will not be amended but made worse. Likewise, if you fear it will bring about persecution of the Church, you do not sin. But if you desist lest you be harmed in temporal goods, lest some trouble come upon you, or the like, you sin; Prov 9:8: rebuke a wise man, and he will love you. Rebuke him between you and him alone . And why? Because this correction is done out of charity; and charity is the love of God and neighbor. If you love him, you should desire his salvation. But in this, two things must be attended to, namely, conscience and good reputation. If therefore you wish to save him, you should preserve his reputation; and this you will do by correcting him between yourself and him alone. If you rebuke before everyone, you take away his reputation: yet conscience should be preferred to reputation. Yet it frequently happens that when a man sees his sin made public, he becomes so shameless that he exposes himself to every sin; Jer 2:20: under every spreading tree you prostrated yourself, harlot ; Sir 4:25: there is a shame that brings sin . But against this, an objection is raised from 1 Tim 5:20: them that sin, reprove before all . And this is true if the sin is public. For there is one who sins publicly, and he should be rebuked publicly; and one who sins secretly, and he should be rebuked secretly; and this is clear, because Augustine says that if he sinned with you alone knowing, rebuke him between you and him alone . If he shall hear you, you shall have gained your brother . Why does he say this? For three reasons. So that you may know the end for which you should rebuke: because if you rebuke for your own sake, you accomplish nothing, since where the remedy is private, the correction is not meritorious; but if for God's sake, then it avails. Likewise, this is what you should aim at, namely, to plant correction and teaching in the mind of your brother. Likewise, someone might say that losing one's brother would be no great matter. But if it were so, he would not have said you shall have gained your brother . Likewise, you have gained , because he is a member with you: and just as one member has compassion for another, so also should you for your brother. Likewise, you have gained , because you gain salvation for yourself; James 4:11: he who judges his brother, speaks against the law and judges the law ; hence James 5:20: he who causes a sinner to be converted from the error of his way, shall save his soul from death, and shall cover a multitude of sins. And if he will not hear you, take with you one or two more . Here he introduces testimony: take one or two , etc. Deut 19:15: in the mouth of two or three witnesses shall every word stand . But here a question arises: why does he not immediately bring in witnesses? It must be said that conscience should be cleansed in such a way that reputation is not harmed: hence if first and by himself he can succeed, well and good; if not, then let him call witnesses. And Jerome says, first one, and then two. And why? So that they may be witnesses of the correction that was made, because if the matter proceeds further, it should not be imputed to you. Jerome says it is also for another purpose, namely, to convict of the sin: because some persons are so obstinate that they do not acknowledge it, and therefore you should bring witnesses, so that you may convict him of the fact. Or perhaps he will repeat the offense. Or, according to Augustine, to convince him. But against this, it seems to be contradicted by what Augustine says, that before showing it to two, one should show it to the superior, and this is to tell the Church. Therefore it seems to pervert the order. I say that it can be shown to the prelate, either in a judicial order, or as a private person. Augustine therefore intends that it should first be shown to the superior as a private person, so that as a private person he may work toward correction. Hence he says, and if he will not hear them, tell the Church . Here a denunciation is set forth. And first, a denunciation; secondly, a sentence is given; thirdly, its efficacy. The second is at and if he will not hear the Church , etc.; the third at amen I say to you , etc. He says and if he will not hear them, tell the Church , i.e., the whole community, so that he may be put to shame, so that he who was unwilling to be corrected without shame may be corrected with shame. For there is a shame that brings sin, and there is a shame that brings glory and grace , Sir 4:25. Or tell the Church , i.e., the judges, so that he may be corrected; Deut 21:18: if a man have a stubborn and unruly son, who will not hear the commandments of father and mother, and being corrected, slights obedience, they shall take him and bring him to the elders of the city and to the gate of judgment , etc. Then the punishment is added: and if he will not hear the Church, let him be to you as the heathen and publican . The heathen are the Gentiles and unbelievers; publicans are those who collect tribute, who are public sinners. Hence, as ones set apart, let them be excommunicated by sentence of the Church, because they did not hear the Church. Hence for contumacy alone a man can be excommunicated. Amen I say to you , etc. Here the efficacy of this sentence is set forth. For someone might say: what do I care if it is told to the Church and I am excommunicated? Therefore he shows this efficacy: amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven . Above, these things were said to Peter; but here they are said to the whole Church. And one is said to bind either because one does not loose, or because one excommunicates. Origen says that here he says in heaven in the singular, but when he spoke to Peter, he said in the heavens , to designate that Peter has universal power. But here he says in heaven , because their power is not universal, but in a certain place, because to Peter he gave universal power. Again I say to you , etc. Here he sets forth the efficacy of prayer. And first he does this; secondly, he gives the reason, at for where there are two , etc. He says again I say to you , etc. But against this you can object, because we ask for many things that we do not obtain. This happens first because of the unworthiness of those asking; hence he says two of you , namely, who live according to the Gospel. James 4:3: you ask, and receive not, because you ask amiss . Likewise, because they do not agree, because they do not have the bond of peace: for it is impossible that the prayers of many not be heard, if from many prayers there is made as it were one; 2 Cor 1:11: that from many persons thanks may be given by many on our behalf for the gift granted to us . Likewise, because some ask for things that are not expedient for their salvation: for the petition should be for something useful; below, 20:22: you know not what you ask. It shall be done to them by my Father, who is in heaven , i.e., in the heights: or in heaven , i.e., in us. For where there are two or three gathered together in my name, there am I in the midst of them ; a gathering of saints, not of worldly people. Ps 110:1: in the counsel of the just and in the congregation, great are the works of the Lord. Where then two or three . Charity is not in one alone, but among several; hence 1 John 4:16: he who abides in charity, abides in God, and God in him . Therefore I am in the midst of them. Then Peter came to him and said: Lord, how often shall my brother offend against me, and I forgive him? Above he taught the order in which forgiveness should take place, namely, after correction and amendment; here he treats of the number, how often forgiveness should be given. First, therefore, Peter's question is set forth; secondly, Christ's response; thirdly, a similitude is introduced. The second is at Jesus said to him , etc.; the third at the kingdom of heaven is likened . He says therefore then Peter came. Then , namely, upon hearing this word, if your brother shall offend against you , etc., then Peter was moved as to whether he should forgive once or many times, and said how often shall my brother offend against me , etc., shall I not forgive until seven times? as if to say: up to seven times is from weakness, but more would be from malice. Therefore he asked whether he should forgive up to seven times. Likewise, he knew that which is stated in 2 Kings 5:10, that Elisha commanded Naaman to wash himself seven times in the Jordan; therefore he thought that he should forgive seven times. Jesus said to him: I say not to you, seven times, but seventy times seven times . In one way this can be taken aggregately, so that the sense is: not seven times, but seventy times. Or it can be taken multiplicatively, so that seven multiplied by seventy: and thus Jerome explains it. According to the first exposition, which is Augustine's, it is given to understand that we should forgive everything, just as Christ forgave all things. Col 3:13: forgiving one another, if any man have a quarrel against another, even as the Lord has forgiven you, so do you also . Or it can be said that a finite number is used for an infinite one, as in the Psalms: the word which he commanded to a thousand generations . According to Jerome, the same is the meaning; yet the reason for the number is added. For by six, perfection is signified; by one hundred, which is multiplied by ten, the Decalogue is signified. The first number that departs from ten is eleven. And because by six the universality is signified, therefore the universality of sins is signified; as if to say: whatever your brother has sinned against you, forgive him. Hence according to Jerome, he seems to wish to say that one can forgive more than the other can offend.
18—3
Mt 18:23-35
23. Therefore is the kingdom of heaven likened to a king, who would take an account of his servants. 24. And when he had begun to take the account, one as brought to him, that owed him ten thousand talents. 25. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment to be made. 26. But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all. 27. And the lord of that servant being moved with pity, let him go and forgave him the debt. 28. But when that servant was gone out, he found one of his fellow- servants that owed him an hundred pence: and laying hold of him, he throttled him, saying: Pay what thou owest. 29. And his fellow-servant falling down, besought him, saying: Have patience with me, and I will pay thee all. 30. And he would not: but went and cast him into prison, till he paid the debt. 31. Now his fellow servants seeing what was done, were very much grieved, and they came, and told their lord all that was done. 32. Then his lord called him: and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me: 33. Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee? 34. And his lord being angry, delivered him to the torturers until he paid all the debt. 35. So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.
Therefore is the kingdom of heaven likened , etc. Here the similitude is set forth, and he does three things. First, the divine mercy is indicated; secondly, the ingratitude is touched upon, at but when that servant had gone out , etc.; thirdly, the punishment of the ingratitude, at and his fellow servants seeing , etc. Regarding the first: first, the examination of the debtors is set forth; secondly, the magnitude of the debt, at and when he had begun to take the account, one was brought to him who owed him ten thousand talents ; thirdly, the justice of exacting payment, at and as he had not wherewith to pay it , etc.; fourthly, the remission of the debt, at and the lord of that servant being moved with pity , etc. He says therefore: because you should always be ready to forgive, therefore you should understand this similitude: the kingdom of heaven is the law of the kingdom: the Word of God himself is justice and truth; 1 Cor 1:30: who is made unto us wisdom, and justice, and sanctification, and redemption . This therefore is likened to a man who is a king, when the Word was made flesh. Or by the kingdom is designated the present Church, as above, 13:41: they shall gather out of his kingdom all scandals . And rightly is it called a kingdom , if we consider all the things that are in a kingdom. In a kingdom there is a king, servants, and the like. To a man who is a king . This king is God, whether it be understood of the Father, or of the Son, or of the Holy Spirit. Who would take an account with his servants . By the servants of the Lord are understood prelates of the Church, to whom the care of souls has been committed. Luke 12:42: the faithful and wise steward, whom his lord sets over his family . What then is it to settle accounts on matters committed, except that they bind themselves to render an account? Heb 13:17: they watch as having to render an account for your souls . Since also to each person his own soul has been committed, therefore everyone can be called a servant; hence Job 1:8: have you considered my servant Job? etc. Hence each one has been placed so as to render an account of all things: for even of every idle word it will be necessary to render an account, as above, 12:36. And when he had begun to take the account . The end of this accounting will be on the day of judgment; the beginning, when he first brings about some tribulation. 1 Pet 4:19: wherefore let them also that suffer according to the will of God, commend their souls in good deeds to the faithful Creator . Ezek 9:6: begin at my sanctuary . Likewise, a diligent examination of merits is touched upon. Lam 3:40: let us search our ways , by which is understood the examination of consciences. And in this examination one was brought to him who owed ten thousand talents . If we refer these talents to prelates, we understand the sins of their subjects: because as often as a subject sins through his negligence, he becomes a debtor of talents. Hence it is said in 3 Kings 20:39: your life shall be for his life . Or it can be said that a thousand is a perfect number, because it is a cube. Likewise, by ten is understood the number of the Decalogue. Likewise, by the talent is understood the weight of sin. Zech 5:7: and behold a talent of lead was carried , etc. Hence is signified a man having a multitude of the greatest crimes; hence when God wishes to settle accounts and examine his conscience, he finds a mass of crimes. 1 Chron 21:8: I have sinned exceedingly . But when this examination of the debt is made, three things are sought. First, the cause of the examination, or the cause of the punishment, is signified; secondly, the punishment is described; thirdly, the fruit of the punishment. Someone is punished when of himself he does not have the means to make satisfaction; hence he says and as he had not wherewith to pay it , since all that he has does not suffice. Hence Micah 6:6: what worthy thing shall I offer to the Lord? etc. Therefore, as he had not wherewith to pay, his lord commanded that he should be sold , etc., because when the Lord settles accounts with a man, and the man does not have the means to pay, and considers the justice of God, which is punishment, he commands that he be sold. When he is sold, the price of sin is the punishment: the price is what one receives for it, and so he is sold when punishment is inflicted. Isa 50:1: in your iniquities you were sold. And his wife and children . From his wife he begets children. But the children are works, the wife is concupiscence, or the root of sin. And all that he had , which are the gifts of God. Hos 2:8: I gave her corn, and wine, and oil, and multiplied her silver and gold , etc. He is therefore punished for his wife, and children, and the gifts given to him. Wis 14:9: but to God the wicked and his wickedness are hateful alike . Ps 108:9: may his children be fatherless, and his wife a widow. But that servant falling down, besought him, saying . Here the mercy of the lord is set forth. And first, that which provokes mercy is presented: for what greatly provokes mercy is prayer. Hence when a man feels himself in danger, he should have recourse to prayer. Sir 21:1: son, have you sinned? Do not do so again, but for your former sins pray that they may be forgiven you . Moreover, his humility is commended; likewise his discretion is commended; likewise his justice. His humility, because falling down . Ps 101:18: the Lord has had regard for the prayer of the humble . Hence he besought him . Origen writes he prayed to him . Likewise, his discretion is touched upon, because he did not ask that the whole debt be forgiven, but only asked for time; hence he says: have patience with me , i.e., give me time, so that I may be able to make satisfaction. So Job asked, 10:20: let me alone a little, that I may lament my grief . Likewise, his justice is touched upon: and I will pay you all . Ps 50:21: then shall they lay calves upon your altar . Likewise, the compassion of the lord who remits is presented: and the lord of that servant being moved with pity, let him go, and forgave him the debt . Hence it is not the sorrow of the penitent that causes the remission, but the mercy of the Lord; hence Rom 9:26: so then it is not of him who wills, nor of him who runs, but of God who shows mercy. And the lord being moved with pity , etc. Note that the Lord gives more than a man would dare to ask: as it is said in that prayer: "you who exceed the merits and desires of your suppliants." Hence he let him go , i.e., absolved him, and forgave him the debt of sin. For contrition can be so great that it remits the whole debt. There follows the ingratitude: but when that servant had gone out , etc., and five things are presented which aggravate his ingratitude. First, it is aggravated by the time, because if it had happened after nine or ten years, it would not be surprising; but because he sinned on the same day, he becomes ungrateful; just as the sinner who, when his sins have been forgiven, returns to sins on the same day. Hence it says going out ; James 1:24: for he beheld himself, and went his way, and presently forgot what manner of man he was . Likewise, by dissimulation, since in the consideration of the Lord he was humble, but going out, he immediately showed what he was. 3 Kings 22:22: I will go forth, and be a lying spirit in the mouth of all his prophets . Likewise, it is shown from the kinship, since he found one of his fellow servants . Sir 28:3: man to man reserves anger, and does he seek remedy of God? Likewise, from the smallness of the debt, because he owed him a hundred pence ; hence the difference was in number, because the first owed ten thousand: and in weight, because the second owed pence and the first talents. Hence the sins committed against God are both more numerous and more grievous than the sins committed against man, which are light, because they are from weakness; hence the difference in gravity is like that between talents and pence. For it would be more grievous to strike the king than one servant. Likewise, his cruelty in exacting is indicated, because he took him , because he dragged him into court and harassed him and throttled him , and would not let him breathe. Likewise, from his cruelty, because he was unwilling to forgive. Hence first the supplication of the debtor is presented; secondly, his cruelty, at but he would not , etc. Note that all the things that the first servant did before the Lord, this one did before him; hence falling down he besought him . Above it says he prayed , here he besought , because above he rendered the honor due to God; but here it is the honor due to man: therefore it says he besought . But nothing availed him; hence it says but he would not . Prov 12:10: the bowels of the wicked are cruel. And he cast him into prison , i.e., into tribulation, till he paid the debt , i.e., for the purpose of paying the debt. Prov 6:34: the anger and fury of a man will not spare in the day of revenge. And his fellow servants seeing . Here four things are touched upon. First, the reprobation of this sin is presented; secondly, the reproach of the sin on the part of God, at then his lord called him ; thirdly, the punishment, and his lord being angry, delivered him to the torturers ; fourthly, the similitude is applied, at so also shall my heavenly Father do to you , etc. He says therefore and his fellow servants seeing , etc. For we see that if one member suffers, the others have compassion; hence seeing a man afflicted, they naturally have compassion for him. Ps 118:158: I beheld the transgressors, and I pined away . Hence they were grieved. Rejoice with them that rejoice, weep with them that weep , Rom 12:15. And they came and told their lord , i.e., they implored divine justice. The Lord has heard the desire of the poor; your ear has heard the preparation of their heart , Ps 10:17. Consequently, the reproach is set forth: then his lord called him , etc. The Lord calls through death. Job 19:16: you will call me, and I will answer you. And he said to him . First he reproaches his wickedness; secondly, the benefit conferred; thirdly, he recalls what he ought to have done. He says therefore you wicked servant . Above, when he owed him, he did not address him with reproach; but now, when he did what he should not have done, he said you wicked servant ; because that man should sin is human; but that he should persist is diabolical. I forgave you all the debt . Here he reproaches the benefit conferred, which he had not done above. Should you not then have had compassion also on your fellow servant? As if to say: you received great things, and you are unwilling to bestow small ones? And his lord being angry , etc. And first he treats of the punishment, through which separation from God occurs. When above the Lord commanded that he be sold, he did not say that he was angry, because admonitions are not from divine justice, but from mercy; but the reproach is from the anger of God. Prov 19:12: as the roaring of a lion, so also is the anger of the king . Secondly, because he is subjected to demons; hence he delivered him to the torturers . Sir 33:14: he will repay them according to his judgment . Likewise, the perpetuity of the punishment is touched upon, till he paid all the debt ; and this will be forever. For if the punishment should not cease until satisfaction of the debt is made, and no one without grace can make satisfaction, he who departs without charity will not be able to make satisfaction. So also shall my heavenly Father do to you . Here he applies the similitude. The Father is God, as above, 6:9: Our Father, who art in heaven. He will do to you , i.e., he will not forgive your sins, if you forgive not everyone his brother from your hearts . Here he seems to suggest that sins once forgiven return, as Origen holds, that forgiven sins return in some cases, such as in apostasy. Likewise, if one is sorry for having repented. But this does not seem to be the case, inasmuch as the remission derives its efficacy from the sacraments: therefore sins both manifest and hidden are forgiven; however, they are said to return through ingratitude.
19—1
Mt 19:1-20
1. And it came to pass when Jesus had ended these words, he departed from Galilee and came into the coasts of Judea, beyond Jordan. 2. And great multitudes followed him: and he healed them there. 3. And there came to him the Pharisees tempting him, saying: Is it lawful for a man to put away his wife for every cause? 4. Who answering, said to them: Have ye not read, that he who made man from the beginning, made them male and female? And he said: 5. For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be in one flesh. 6. Therefore now they are not two, but one flesh. What therefore God hath joined together, let no man put asunder. 7. They say to him: Why then did Moses command to give a bill of divorce, and to put away? 8. He saith to them: Because Moses by reason of the hardness of your heart permitted you to put away your wives: but from the beginning it was not so. 9. And I say to you, that whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and he that shall marry her that is put away, committeth adultery. 11. Who said to them: All men take not this word, but they to whom it is given. 12. For there are eunuchs, who were born so from their mothers womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it. 14. But Jesus said to them: Suffer the little children, and forbid them not to come to me: for the kingdom of heaven is for such. 15. And when he had imposed hands upon them, he departed from thence. 16. And behold one came and said to him: Good master, what good shall I do that I may have life everlasting? 17. Who said to him: Why askest thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments. 18. He said to him: Which? And Jesus said: Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. 19. Honour thy father and thy mother: and, Thou shalt love thy neighbor as thyself. 20. The young man saith to him: All these have I kept from my youth, what is yet wanting to me?
Above it was shown how one must come to eternal life by the common way; here he teaches how one must come by the way of perfection, which is treated with respect to two things: with respect to continence, and with respect to voluntary poverty. Regarding the first he does two things. First he treats of the arrival; secondly of continence, at his disciples said to him etc. Regarding the first he does three things. First the testing by the Pharisees is presented; secondly, Christ's solution; thirdly, the objection against the solution. The second at who answering said to them ; the third at why then did Moses command to give a bill of divorce? Regarding the first, three things: first, the place is described; secondly, the occasion for testing; thirdly, the testing itself. He says therefore and it came to pass , because his word is deed. For he spoke, and they were made: he commanded, and they were created (Ps 32:9). When he had finished these words , namely about avoiding scandal, he departed from Galilee and came into the borders of Judea beyond the Jordan . Judea is sometimes taken for the whole land which the Jews inhabit; sometimes for the land which fell to the lot of the tribe of Judah, and so it is distinguished from the others, and so it is taken here. For it was necessary to pass through Judea for one who wished to go to Jerusalem, which was in the tribe of Benjamin on the borders of Judea. But why did he depart from Galilee? For three reasons. To give preachers an example that one must preach not only in one place but in many; hence Luke 4:43: to other cities also I must preach the kingdom of God . Likewise because the time of the passion was now approaching, therefore he wished to draw near to the place where he was to suffer. Ephesians 5:2: he delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness etc. Or he wished to return to the Jews to signify that in the end he would turn to convert the Jews. And great multitudes followed him . It is a sign of the devotion of the crowds, because they followed him as children follow a father going abroad. John 10:27: my sheep hear my voice ; and he healed them. Hosea 6:1: he will strike and he will heal us . Sometimes the Lord healed, sometimes he worked signs. Signs in order to strengthen them, as in Acts 1:1: Jesus began to do and to teach . Someone might think, because he passed over to the Jews, that he had abandoned the gentiles; therefore, to indicate that he had not abandoned them, he says great multitudes followed him , i.e., to salvation, because when they were a wild olive, they were grafted in and made an olive tree (Rom 11:17). Or that they followed beyond the Jordan signifies that through baptism sins are forgiven. And the Pharisees came to him tempting him . And in this they are reproved: because while the crowds followed, the Pharisees were plotting. Jeremiah 5:5: I will go to the great men, and will speak to them . Hence they approached saying, is it lawful for a man to put away his wife for every cause? In them there appears first a malicious cunning, because they came to Christ to bring a charge against Christ; for either he would say that a wife should be put away, or not. If he said yes, he would seem to contradict himself, because he was a preacher of chastity. If he said no, we will accuse him, because this is against Moses the lawgiver. As Chrysostom says, they are convicted of incontinence, because if one gladly hears talk of separation from a wife, he is incontinent. Hence because they were speaking about divorce, they showed themselves to be incontinent. The Lord had given a cause for which a wife might be dismissed, namely on account of uncleanness; but they were asking not only about this cause, but whether for any cause whatsoever. Hence they wanted to have the free power of dismissing a wife. Therefore the answer follows: who answering said to them . The Lord gives the best manner of responding: because when someone asks in order to learn, the truth should be told at once; but to one who asks in order to bring a charge, the truth should not be said immediately, but first certain things should be said that cannot be denied. Therefore the Lord first inquires about the law; hence first he takes up the words of Scripture; secondly, he shows how they are relevant to the question; thirdly, he draws the principal conclusion. And regarding the first he does three things. First he shows the companionship of male and female, which God instituted; secondly, the affection which he implanted; thirdly, the manner in which he joined them. He intends to prove that the union of male and female was instituted by God. Have you not read that he who made man from the beginning made them male and female? For this is read in Genesis 1:27: and God created man to his image and likeness . This is not to be understood as some understood it, that first he made man male, and afterwards female, and then separated them; but first he made one man, and in him he made that from which the woman would come. But why did the Lord will it to be done in this way, namely that the multitude of men should come from man and woman? I answer, so that it would be signified that the form of marriage is from God. Likewise so that they would love each other more. But then Chrysostom asks why he does not always do it this way, that man and woman are born at the same time. He answers that if it were so, marriage would seem to be a necessity. And because the Lord wills that using marriage be lawful, or not using it, and that it not be necessary, he first created male and female, to signify that marriage was lawful; afterwards, however, he allowed a male to be born without a female, and conversely, so that they would have the free choice of both using marriage and not using it. According to this, a twofold error is excluded. For some said that marriage was not from God: and this is excluded, because if he made them male and female, and it is clear that he made nothing in vain, therefore neither any of these things, and not except for the companionship of marriage. Others said that if man had not sinned, God would not have made woman, but rather men would have been multiplied in another way; but this is nothing, because they were created before sin. And he says in the singular male and female, so that one man should have one woman. For this cause a man shall leave father and mother . Here he presents the affection which he implanted. And he said . Who said? He who made them. But this does not seem right, because it seems that Adam said it. Augustine says that the Lord sent a deep sleep upon Adam and took one of his ribs. This sleep was an ecstasy; hence there he revealed many good things; hence the Lord also revealed to him what is said here; hence above at 10:20 it was said: for it is not you who speak, but the spirit of your Father who speaks in you . Because therefore Adam spoke at God's command, it is said that God spoke; hence 2 Esdras 4: a man leaves his father, who nourished him. And cleaves to his wife . What is the reason? A brother and sister are born of one, and they separate; but a husband and wife are from different families, and yet they do not separate. Chrysostom says that this is from divine ordinance. Likewise, naturally every cause has a return to its effect, as sap from the root to the branches; hence fathers love their children more than conversely; therefore husband and wife, although they are from different families, are nevertheless united in one effect. And the two shall be in one flesh . Jerome says: namely in the flesh of offspring. And this is the fruit of marriage. Chrysostom explains: in one flesh , i.e., in one carnal affection, just as in spiritual affection there is unity, as in Acts 4:32: and the multitude of believers had but one heart and one soul . Or the two shall be in one flesh , i.e., in one carnal act. The Philosopher says that man and woman in that act are always related in such a way that just as active and passive power are always joined in an effect, so in that act action and passion are joined. Therefore now they are not two, but one flesh . Then he draws the principal conclusion: what therefore God has joined together, let no man put asunder , because it was done by God's will. If it is from God, man cannot separate; because if God joined, let God separate. For separation can be made by God or by man: and this either for pleasure, or to have some other woman, and this does not avail; or by mutual consent, so that one may serve God more freely, and so it is from God. They say to him: why then did Moses command to give a bill of divorce, and to put away? Here their objection against the general law is presented: for they reveal what was in their mind. Why then did Moses command to give a bill of divorce and to put away? Moses did not command putting away, but indirectly wished to prohibit it, because Moses willed that a wife should not be put away unless a bill of divorce were given. And this pertained more to prohibition, because the bill was not made except through a public hand; hence he referred them to the wise men, that they might see if they had cause why they should put them away. And he said to them . Here he answers the objection. And first he presents the answer; secondly the confirmation, because the Lord proves that a wife should not be put away from the authority of God, which is greater; therefore against the authority of God there is no authority of Moses. But against this: did not the Lord give the law through Moses? See, as the Apostle says in 1 Corinthians 7:25: concerning virgins I have no commandment of the Lord, but I give counsel . Hence sometimes he was saying what he had received from the Lord, sometimes from his own divinely inspired judgment: so also Moses. But this he permitted, not because he had heard it from the Lord, but from divine inspiration, yet not confirmed by authority. Because of the hardness of your hearts he permitted you to put away your wives . They had said that Moses commanded; but he did not command, but permitted. Concerning their hardness, Acts 7:51: stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit . Here there is usually a question, whether those who put away their wives sin mortally. Some said that those who put them away sinned mortally. For permission is taken in four ways. Something is said to be permitted when the contrary is not commanded, as a lesser good is permitted because a greater good is not commanded, as the Apostle says in 1 Corinthians 7:6: I speak by way of indulgence . Likewise sometimes by the privation of prohibition; and so venial sins are permitted. But sometimes by the privation of impediment: and so all the evils that are done in the present life are sometimes also said to be permitted, because punishment is not applied. Therefore certain things were permitted to the Jews which were mortal sins, because punishment was not inflicted on them. But this has a place in worldly matters: for so we see that according to human laws simple fornication is not punished; hence if the Old Law only looked to the present life, the solution is good. But because although according to the letter it pertains to the present life, yet according to the substance it pertains also to eternal life, Exodus 15:25: I gave them my precepts ; and the Lord says to the young man below in the same chapter: if you wish to enter into life, keep the commandments ; therefore others say that it would have been poorly provided for that people if they did not know what was a sin, since nevertheless it is written, Isaiah 58:1: declare to the people their sins . Therefore Chrysostom says that he removed from the sin the guilt of sin. And although it was something disordered, he did not wish it to be imputed to them as guilt, as the Lord commanded Hosea to take a wife of fornication: hence the permission was not from a precept, but to avoid a greater evil. But from the beginning it was not so . Hence it was something actual, not instituted from the beginning: hence for many years no one put away his wife. And I say to you etc. Here he introduces the law. First for the husband; secondly for the wife. He says therefore whosoever shall put away his wife etc. But fornication is excepted. But see that fornication is twofold, namely corporal and spiritual. Hence one can put away for either, as is found in 1 Corinthians 7:11: if one is an unbeliever and the other a believer, the believer can put away the unbeliever . It should be noted that by no subsequent impediment can the bond of marriage be dissolved, because it signifies the union of Christ and the Church: hence since the union of Christ and the Church cannot be dissolved, neither can the union of marriage. But on account of fornication one can be separated from the common life, and he ought not to keep her with him, lest he seem to be a consenter to the wickedness; but for other faults he cannot, as for drunkenness. Likewise if she wishes to lead a man to unbelief, he can put her away. But why is mention made more of corporal fornication than of spiritual? Because it is against the fidelity of marriage: and faith need not be kept with one who breaks faith. Another reason is one which Origen gives, because above at 5:32 the Lord said, he who puts away his wife, excepting the cause of fornication, makes her to commit adultery , and therefore he gives her an occasion for committing adultery; but after she has sinned, he does not give her an occasion for committing adultery, and therefore afterwards he can put her away, but not before. And he who shall marry another, commits adultery . But why not, unless he marries another? Because the same thing is bound by those things by which it is loosed. Hence when a man has a separated wife, and no other, the hope still remains that they can be reunited, either through a similar fault, or through a consent of minds; but when he has married another, then he has totally separated his heart and consent from her. Another reason is that if apart from fornication he could put away his wife, it would sometimes happen that a man would impute a crime to his wife, so as to be separated from her and joined to another; therefore the Lord willed that he should not have another. Hence he expressly forbids that a man should have different wives, because having dismissed one and taken another, he commits adultery. And he who shall marry her that is put away, commits adultery . Here he sets forth the law regarding the woman: hence he does not wish that a dismissed wife have a husband. But why does he forbid the man from contracting with her, and not the woman? I answer that women are more headlong toward evil. Jeremiah 3:3: you have had the forehead of a harlot . Therefore by this prohibition she would be headlong into greater evils. Therefore he commands the man not to contract, but does not forbid the woman. But what then? Was it not lawful for a woman who was repudiated to take another husband? Some say no, because the bond still remained: and they cite what is found in Deuteronomy 24, that she could not return to the former husband, because she was defiled; but if she had not sinned, she could return. Others say that she could marry another, but not this one, because if she could return to him, he would more easily repudiate her. What then do you say, that she is defiled? I say that she is defiled to him, because she cannot return to him. Or it can be understood of legal uncleanness, because a priest could not have her. His disciples say to him: if the case of a man with his wife be so, it is not expedient to marry . After the Lord treated of the indissolubility of marriage, here he treats of the perfection of the continent: and regarding this he does two things. First he presents the opinion of the disciples; secondly the opinion of Christ, at who said to them etc. He says therefore the disciples said: if the case of a man with his wife be so, it is not expedient to marry . They were moved to say this because they had heard that a wife could not be dismissed except for one cause, although many other causes make marriage burdensome, such as some uncleanness, as leprosy and the like; so that what is said in Sirach 25:23 is fulfilled: it is better to dwell with a lion and a dragon than with a wicked woman . Likewise it brings much care; 1 Corinthians 7:34: if a virgin marries, she thinks about the things of the world . Therefore from this they argue that it is expedient for every man not to marry; therefore the Lord tempers this, because it happens that something is better in two ways: either simply or in a certain respect; so continence is fitting for some, but not for others: because, as the Apostle says in 1 Corinthians 7:9, it is better to marry than to burn. Who said to them : he approves the opinion of the disciples. And first by words; secondly by deeds, at then were little children presented to him . And first he approves continence; secondly he assigns the differences among the continent, at for there are eunuchs etc.; thirdly the difficulty, at he that can take, let him take it . He says therefore who said to them: all men take not this word . You say that it is not expedient to marry: this is true for some, but it is not true for all, because not all have so great a virtue that they abstain; but they to whom it is given , because it is given to some not from their own doing, but by a gift of grace. Wisdom 8:21: I knew that I could not otherwise be continent, except God gave it . For that a man living in the flesh should live apart from the flesh is not of man but of God; 1 Corinthians 7:7: I would that all men were even as myself; but every one has his proper gift from God, one after this manner, and another after that . And because they might believe that all could be continent, therefore he says for there are eunuchs etc. Hence he distinguishes that there is continence in some from nature, sometimes from violence, sometimes from the will. Therefore he touches on three kinds of eunuchs: for some by nature who were born so from their mother's womb . Just as some are born deformed from a defect of the hand, so also some without genitals: and this from God's providence, because if all things happened according to the common course of nature, everything would be attributed to nature, and not to divine providence; hence Wisdom 8:8: she knows signs and wonders before they are done . Likewise some by violence, as those who are castrated by tyrants or barbarians, or who are castrated for the guarding of women. Who were made so by men , whom the cruelty of men castrated, or the care of women. And Jerome says he knows this, because boys were taken and castrated and placed in the house of Nebuchadnezzar. But some by the will, as he says, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven . Some misunderstood this word, saying that the genitals should be cut off, and certain men are read to have done this, among whom Origen is said to have been. But this has been condemned, and such persons should be separated from the clergy (cap. ex parte, and cap. significavit, extra de corp. Vit.). Hence occasion is given to the error of the Manichaeans, who said that bodily creation was the cause of evil. Likewise occasion is given to the error of the pagans, because some castrate themselves in their sacrifices. Likewise the act is not useful, because such persons, even if they lack the act, are nevertheless not free from concupiscence. Hence Sirach 20:2: the lust of a eunuch shall deflower a young maiden . Therefore it is better for a man to put a bridle on himself than to cut off a member, so as to restrain evil thoughts and desires. Isaiah 1:16: take away the evil of your thoughts from your hearts. Who have made themselves eunuchs , i.e., have given themselves to perpetual chastity, and this for the kingdom of heaven . For sometimes a member is understood by its act, as above at 18:9: if your eye scandalize you, pluck it out and cast it from you . So here the genital members are taken for the act. Hence he castrates himself who dedicates himself to chastity. Or, according to Jerome, those who keep continence were born with a coldness of nature, so that they are not moved to that act. Hence they are called eunuchs on account of the act of eunuchs, which they have on account of the nature they have from the womb. Because some have a certain disposition to some virtue naturally, as Job to mercy, who says in chapter 31:18: from my infancy mercy grew up with me . But some by the will, either through pretense, or taught by heretics, one is made so by men. 2 Timothy 3:5: having an appearance indeed of godliness, but denying the power thereof . But some for the reward of eternal life. The first two, namely those who are castrated either naturally or by violence, do not have the merit of eternal life, but only the third group. But is it true of the first that they do not merit? I say that they merit as to the will, although they do not merit as to the act; because although they cannot do it, they can nevertheless will to be able to do it. He that can take, let him take it . Having set forth the difference of continence, here an exhortation is given, as Jerome says. The Lord does as a general does in an army, who when a city is to be taken says: whoever enters the city, this or that will be given to him, as David said to Joab. So he who can take and be continent, let him take it, and not draw back. The Apostle, 1 Corinthians 12:31: be zealous for the better gifts . But what is it that he says? Is not everyone bound to preserve virginity? It seems so, because man is bound to better things. It must be said that it is not a precept but a counsel, as the Apostle says in 1 Corinthians 7:25: concerning virgins I have no commandment of the Lord, but I give counsel . But what then? Is not man bound to better things? I say that a distinction must be made, namely what is better as to the act or as to the affection. One is not bound to what is better as to the act, but as to the affection, because every rule and every act is determined to something finite and certain: and if one is bound to the better, one is bound to the uncertain. Hence as to exterior acts, because one is not bound to the uncertain, one is not bound to what is better; but as to the affection, one is bound to what is better. Hence he who does not always wish to be better, could not wish without contempt. But what is it that he says, he that can take, let him take it ? For either by natural power, and thus no one can; or by the power of grace, and thus anyone can, because it is said in Luke 11:9: ask, and you shall receive . Likewise the grace of God can do all things. I say that the word can includes the power of the will: for there is a firm will and a weak will. For it is certain that a man who has a firm will does not fear many impulses; but when he does not, he falls from an easy impulse. Hence he who can take by the firmness of will, let him take it, and not from nature but from God. Hence we counsel that he who has this from God should take it and be continent. Or he who can according to the opportunity of the time or the condition of the time, as Abraham: hence the celibacy of John is not preferred to the marriage of Abraham. Likewise according to condition; because one who is married cannot be continent; hence some are excluded either by reason of time or of condition. Then were little children presented to him . Here he shows by deed what he had said. And first the offering of the little children is presented; secondly, the zeal of the disciples; thirdly, the satisfaction of Christ. The second at and the disciples rebuked them ; the third at but Jesus said to them etc. He says therefore then were little children presented to him . The Lord had commended chastity, and because in little children there is chastity and purity, therefore seeing that purity pleased him, they offered him little children, that he should impose hands upon them and pray . It should be noted that there was a custom that children were offered to elders, and they would bless them and pray, as a sign that blessing is from God. Likewise they had learned that his touch was healthful, because he had cured the leper and many others, and therefore etc. Likewise they offered little children because they believed that whoever was touched by him would henceforth not be troubled by demons; therefore the Church accepted the custom that the sacraments of the Church be administered to little children, so that they might be more strengthened. And the disciples rebuked them . Here the zeal of the disciples is touched upon. But why did they rebuke? Because they believed him as a true man to be wearied by the frequency of people; therefore wishing to spare his labor, etc. Another reason is that they had a high opinion of Christ; therefore it seemed to them that it was unbecoming for little children to approach him. Origen says: because by this it is signified that in the Church there are certain little ones who are uneducated. By the disciples are signified the perfect; hence such persons are displeased when they see little ones, namely these uneducated people, coming to Christ, not knowing that he wills all men to be saved. The Apostle, Romans 1:14: to the Greeks and to the barbarians I am a debtor . Consequently he satisfies both parties. And first the zeal of justice; secondly he satisfies the devotion of those offering. He says therefore let the little children come to me , i.e., the humble, or the lowly; 1 Corinthians 14:20: do not become children in sense, but in malice be children. And forbid them not , namely the lowly on account of their innocence. For the imperfect should not be forbidden from coming to perfection. For the kingdom of heaven is for such . He says for such , not of these, namely of those who are thus pure through innocence. Above at 18:3: unless you become as this little child, you shall not enter into the kingdom of heaven . Job 22:29: he that has been humbled shall be in glory . Consequently he satisfies their devotion: when he had imposed hands upon them . By which he strengthens their virtues. Isaiah 40:29: he gives power to the weary. He departed from thence . Sometimes Christ lays on hands and does not depart from thence ; sometimes he lays on hands and departs , because some are so strong that they do not fall back. And he called Peter and Andrew and remained with them (John 1:38ff). Because therefore these were still imperfect, and not capable of following, therefore he departed from thence. And behold one came etc. Here he treats of the perfection of poverty; and because the way is twofold, the common way and the special way, such as continence: the first way is the way of salvation, the second of perfection; therefore first about the first, secondly about the second. And first the question is presented; secondly Christ's response; thirdly the exposition of the response. The question is presented: and behold one came and said to him: good master . About this man there is a diverse opinion, because Jerome says that he was perverse of heart: and this is clear, because he went away sad; hence if he had come with a good heart, he would not have gone away sad. Chrysostom says that he was held by the passion of avarice; therefore he could not bear it: and this is clear because he did not come for the sake of testing; for whenever any came to Jesus for the sake of testing, the Lord always responded to their malice: Why do you tempt me? Or something of the sort; but he presents nothing of this here. Hence it is clear that he was not a tempter, but an imperfect man who was approaching God so as to be perfected; Psalm 33:6: come to him and be enlightened. Good master etc. He calls him master, as one who knows: for such should a master be, one who knows. Likewise he calls him good: it belongs to the nature of the good to communicate itself; hence Wisdom 7:13: I communicate without envy . For he is truly good; Psalm 118:68: you are good, and in your goodness teach me your justifications. What good shall I do that I may have life everlasting? He had heard many things about eternal life. Well had he heard, Psalm 36:27: decline from evil, and do good ; but in the law he had not heard eternal life promised, but only temporal goods. Isaiah 1:19: you shall eat the good things of the land. Who said to him: why do you ask me? Here he presents the response. First he responds, as is found in Mark, why do you call me good? But here, why do you ask me? Both can be understood. But what Matthew says, why do you ask me? has no difficulty; but according to what Mark says, the Arians adopted the error, saying that the Father is good by essence, the Son by participation; therefore they held the Son to be unequal to the Father. But it should be noted that he says: one is good, God . But by the name of God is understood the Father, and the Son, and the Holy Spirit: hence from this every other creature is excluded, because it is not good by essence. But why does he respond in this way? Jerome says that he responds to the man's mind, who was commending that goodness which is customary in a man; because they adhered more to the traditions of men than of God, as is said above at 15:6: you have made void the commandment of God for your traditions . Therefore he rebukes him, because he was asking of him as of a good man, and not as of God. But what is it that he says, why do you ask me about the good? He says this as knowing his disposition, because he did not have the mind to obey the good, and every temporal good is imperfect and a shadow in comparison with the divine good; Isaiah 64:6: all our justices are as the rag of a menstruous woman . Hence all these goods are from God; therefore if you wish to have them, ask of him: for he alone is good; Psalm 135:1: praise the Lord, for he is good . Therefore have recourse to God. If you wish to enter into life, keep the commandments . For some have imperfect life, some perfect life, and some are totally outside of life, as those who are in sin, or unbelievers, because the just man lives by faith (Heb 10:38). Some therefore have an incipient and imperfect life, as the just in this world; but those have a perfect life who are already in eternal life; hence if you wish to enter into life, keep the commandments , because man is led in through the commandments. Ezekiel 20:11: I gave them my commandments and showed them my judgments . But were the commandments sufficient for salvation? I say no, except through faith in the mediator and through charity; hence the Apostle in Galatians 2:21: if justice be by the law, then Christ died in vain . Likewise Proverbs 7:2: keep my commandments, and you shall live. He said to him: which? There follows the exposition of the response, in which he recounts the commandments. And first he sets forth the commandments; secondly the root, at you shall love your neighbor as yourself . He says therefore Jesus said: you shall not kill etc. And why does he not mention the commandments of the first table? Because he saw him inclined to the love of God; therefore it was not necessary. Likewise these are preliminary to love. And first he sets forth the negative; secondly the affirmative. First he begins from the greater: you shall not kill , which is against life in act; you shall not commit adultery , which is against life in potency; you shall not steal , which is against the goods of the person; you shall not bear false witness , which is against the person. Likewise he sets forth the affirmative: honor your father . Then he sets forth the root: you shall love your neighbor as yourself . Romans 13:8: he that loves his neighbor has fulfilled the law .
19—2
Mt 19:21-30
21. Jesus saith to him: If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. 22. And when the young man had heard this word, he went away sad: for he had great possessions. 23. Then Jesus said to his disciples: Amen, I say to you, that a rich man shall hardly enter into the kingdom of heaven. 24. And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven. 25. And when they had heard this, the disciples wondered much, saying: Who then can be saved? 26. And Jesus beholding, said to them: With men this is impossible: but with God all things are possible. 27. Then Peter answering, said to him: Behold we have left all things, and have followed thee: what therefore shall we have? 28. And Jesus said to them: Amen I say to you, that you who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel. 29. And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess life everlasting. 30. And many that are first, shall be last: and the last shall be first.
The young man said to him: all these have I kept from my youth . After the Lord delivered the doctrine of common salvation, here he delivers the doctrine of perfection. And first he delivers the doctrine; secondly the necessity of this doctrine; thirdly the reward of observance. The second at and Jesus said to his disciples ; the third at Peter answering etc. And first the occasion for delivering the doctrine is presented; secondly the promulgation; thirdly the effect. The second at Jesus said to him etc.; the third at when the young man had heard the word, he went away sad . The occasion for promulgating this doctrine is the request of the young man. And first he confesses himself an observer of the law; secondly he asks what perfection is, to which he can attain, at what is yet wanting to me? He says therefore all these have I kept from my youth ; and he says all , because it does not suffice to do only one unless all are kept; James 2:10: whosoever shall offend in one point is become guilty of all . Likewise he says from my youth ; Proverbs 22:6: a young man according to his way, and when he is old he will not depart from it . Hence what is said in Job 23:12 was fitting for him: I have not departed from the way of his lips . But whether he spoke the truth is a question. Jerome says that he lied: which is clear, because immediately before this comes, you shall love your neighbor as yourself . If he had so loved, he would not have gone away sad when the Lord said, go, sell all that you have, and give to the poor . Chrysostom says that he spoke the truth, that he had kept the legal precepts; and this is confirmed by what is found in Mark 10:21, that Jesus looking on him loved him , which he would not have done unless he were good. For there is a twofold way. One sufficient for salvation; and this is the love of God and neighbor with benefit to oneself, without self-harm, according to what is found in 1 Corinthians 8:3: he who loves God is known by him , and this he had kept. The other is of perfection, namely to love one's neighbor with detriment to oneself; and this he had not kept; therefore when it was announced to him, he went away sad . With the first he was not content; therefore he asked, what is yet wanting to me? Everyone is bound to ask this question, according to what is said: make known to me, O Lord, my end, and what is the number of my days, that I may know what is wanting to me . For he alone knows what is wanting to us. Your eyes saw my imperfection (Ps 138:16). Jesus said to him: if you wish to be perfect, go etc. First the pursuit is presented; secondly the way; thirdly, because it is difficult, the reward is presented; fourthly the consummation of perfection. He says therefore if you wish to be perfect, go and sell all that you have, and give to the poor . For we ought to strive toward perfection; Hebrews 6:1: leaving the word of the beginning of Christ, let us go on to things more perfect . But Origen asks: the perfection of the law is love; but he had said you shall love your neighbor as yourself ; why then did he say if you wish to be perfect , since he was already perfect? Some say that in certain manuscripts that passage you shall love your neighbor as yourself is not included. And this is clear, because in Mark it is not included. Otherwise it can be said that he said it, but not in this order, because in the Gospel of the Nazarenes it is thus: the Lord said, you shall not kill etc., up to the passage about love. And afterwards follows, all these etc., and then follows, you shall love your neighbor etc. Nevertheless the solution is clear, because love of neighbor is twofold, namely love according to the common way, and love of perfection. Hence he says go and sell all etc., not a part, as Ananias and Sapphira did, as is found in Acts 5:2. And give to the poor , not to the rich. 1 Corinthians 13:3: if I should distribute all my goods to feed the poor . Psalm 111:9: he has distributed, he has given to the poor . And not to one, but to many. But what of this? Would he not immediately be perfect? It seems not, because passions are still in him; therefore he is not perfect in virtue. Origen says that he is immediately perfect, just as those are perfect to whom he distributed his goods. 2 Corinthians 8:14: let your abundance supply their want, and let their abundance be a supplement to your want . Hence the perfection of those passes into him, just as he that receives a prophet in the name of a prophet shall receive the reward of a prophet etc., above at 10:41. Hence the way of perfection is not go and sell all that you have ; but only what follows, and give to the poor . Another response is if you wish to be perfect , not that you would immediately be perfect, but you will have a certain beginning of perfection, because unburdened of these things, you will be able more easily to contemplate heavenly things. Augustine says that vigils and such things are instruments of perfection; but in what follows is perfection, and follow me . Hence above at 4:20: Peter and Andrew, leaving all things, followed him . And so also Matthew above at 9:9. But when you give up all these things, the better use is to give to the poor, and in this one's neighbor must be considered. Hence if perfection is not in these things, in what does it consist? It must be said that it consists in the perfection of charity; Colossians 3:14: above all things have charity, which is the bond of perfection . Hence the love of God is perfection, but the relinquishing of things is the way to perfection. And how? Augustine in the book of Eighty-three Questions says that the increase of charity is the diminishing of cupidity; the perfection of charity is no cupidity. Therefore he is perfect in charity who loves God even to the contempt of himself and his own. Hence it is difficult and practically impossible for anyone to possess riches without being enticed by them: and this is clear from Gregory, of whom it is read that when he thought he could better serve Christ in a secular guise, so many things began to spring up against him that he was held not only in appearance, but also in mind. Therefore nothing makes the spirit so free as not being occupied with riches: and this is the way of perfection. Hence it is one thing to be perfect, and another to have the state of perfection. Whoever has perfect charity even to the contempt of himself and his own possesses perfection. The state of perfection is twofold, that of prelates and of religious; but equivocally, because the state of religious is for acquiring perfection; hence to this man it was said: if you wish to be perfect , and if you wish to come to the state of perfection. But the state of prelacy is not for acquiring perfection for oneself, but for communicating what has been acquired: hence the Lord, in the last chapter of John (21:17), said to Peter: Peter, if you love me, feed my sheep ; and he did not say if you wish to be perfect etc. Hence such is the difference between the perfection of religious and of prelates as between a student and a master. Hence to a student it is said: if you wish to learn, enter the schools to learn. To a master it is said: teach and bring to completion. Hence the state of the religious is more secure, because ignorance is not imputed to them as it is to a prelate. Hence just as it would be ridiculous for a master to know nothing, so etc. But granted that each does what pertains to him, and makes good use of his office, I say that there is no comparison except as between a student and a master: hence a prelate is in a more perfect state, even if you were to give Elijah or anyone whatsoever. But there is a question: if a prelate is perfect, is he not bound to sell all things? I say that this would follow if in the words go and sell all that you have there were perfection; but there is not, but it is the way and the preamble to acquiring perfection; therefore it is not necessary that he sell what he has. But because it rarely happens that one has perfection together with riches, by one who comes to perfection all things must be relinquished; therefore the Lord gives what is easier. Hence if a prelate were suitable and administered his charge well, I say that he would be more perfect; just as someone can say: I wish to enter the schools to learn, but it is presumptuous to say, when one knows nothing, that he wishes to be a master. Hence Augustine in the City of God: the higher office, without which the people cannot be governed, even if it is decently administered, is indecently sought. Likewise it is one thing to be a prelate and another to be in the state of a prelate. Are parish priests or pastors in the state of perfection? I say that they are not in the state, because they do not constitute a state. Every state is given with solemnity, as the order of the episcopate and religious life. But when a parish is given, it is not given with solemnity; hence they do not have the state of perfection: which is clear, because to some are committed care and administration, and if one has not been promoted, he can give it up and marry, and sometimes has become a religious. But a bishop would not give up the episcopate except with the permission of a superior; a pastor can do so by entering religious life. If, however, he were in a more perfect state, he would now fall from the state, and so would sin: hence he can have perfection according to act, but not the state; because no state is given except with solemnity. Go therefore and sell all that you have, and give to the poor , because through this you will have a great reward, because the reward corresponds to the merit. And you shall have treasure in heaven . In a treasure there are two things, stability and abundance. You shall have a treasure and an abundance of spiritual goods. Psalm 111:3: glory and riches are in his house . Isaiah 33:6: and faith shall be in your times, the riches of salvation, wisdom and knowledge. And come, follow me . Here is the end of perfection. Hence those are perfect who follow God with their whole heart. Hence Genesis 17:1: walk before me, and be perfect. And follow me , i.e., imitate the life of Christ; hence above at 16:24: if any man will come after me, let him deny himself . For imitation consists in the care of preaching, teaching, and having charge of souls. Hence Chrysostom says: it was said to Peter, follow me , namely in taking up the care of the whole world. Job 23:11: my foot has kept to his steps. When the young man had heard the word, he went away sad . His disposition is shown, because he went away sad. This happens when we desire something and cannot have it as we wish; hence this man desired perfection, and he heard what he had to have through it. And because he was covetous, he went away sad. And why? For he had great possessions . Augustine says: he who has given up the will to possess is of great merit, because what he might have had is imputed to him; but of greater merit is it to give up what one has already acquired, because it is more difficult for things already united to be torn apart than things not yet united. And this is clear, because this man, who had possessions, could not be separated from them. And Jesus said to his disciples . Here the reason for the aforementioned doctrine is presented. And first the reason is assigned; secondly he responds to the astonishment of the disciples, at and when they had heard these things, the disciples wondered very much . He says therefore and Jesus said to his disciples etc. The occasion for saying this word was that the man went away sad , because he had said, go, sell what you have etc. A rich man shall hardly enter into the kingdom of heaven : he does not say impossible. And he says rich man , not one who has riches: because some have them and do not love them, but others have them, and love them, and trust in them. Those who have and do not love can enter into the kingdom of heaven. For if this were not so, Paul would not say: charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches . But one who has and loves, it is difficult, etc. Above at 13:22: the care of this world, and the deceitfulness of riches choke up the word . Proverbs 28:20: he that makes haste to be rich shall not be innocent . Sirach 31:8: blessed is the rich man who is found without blemish, and who has not gone after gold etc. But this is difficult; therefore it follows: who is he, and we will praise him? For he has done wonderful things in his life . He adds something which seems to pertain to impossibility; hence he says and again I say to you, it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven . Above the Lord had said that it was difficult for a rich man to enter the kingdom of heaven; here that it is impossible, just as it is impossible for a camel to pass through the eye of a needle. Hence take it that for a rich man who has riches and does not love them, it is difficult; but for one who loves them and trusts in them, it is impossible to enter the kingdom of heaven. For that a camel cannot enter through the eye of a needle is from nature; but that a rich man who loves riches cannot enter the kingdom of heaven is from divine justice; and sooner could all things be overturned than divine justice be changed. Others, like Jerome, say: impossibility is not indicated, but difficulty. In a certain Gloss whose author is unknown, it is found that in Jerusalem there was a gate called the eye of the needle, through which laden camels could not pass: so a rich man cannot enter the kingdom of heaven unless he unburdens himself from the attachment to riches. But it is easier for a camel to be unburdened than for a rich man to put aside this attachment. Chrysostom explains mystically: by the camel are signified the gentiles, who were burdened with the sin of idolatry; by the rich, the Jews; the needle is Christ, the eye of the needle is the passion. Hence it was easier for the gentile people to pass through the passion of Christ than for the Jews, because they could not come except by leaving behind the ceremonies of the law, and this they would not do. Hence a demon was asked what is the graver sin, and he said to have what belongs to another; to whom it was answered: you lie. On the contrary, he says, because other sinners I often lose, but these I do not lose. Or thus, it is easier etc., so that by the rich man we understand the proud; by the camel, Christ; by the eye of the needle, the passion of Christ: therefore it was easier for the camel to pass through the eye of the needle than for the proud man to be humbled. And when they had heard these things, the disciples wondered very much, saying: who then can be saved? Above the Lord assigned the reason for his doctrine; here he responds to the astonishment of the disciples. And first the astonishment is presented; secondly the satisfaction, at and Jesus beholding, said to them . He says therefore and when they had heard these things, the disciples wondered very much, saying: who then can be saved? But here there is a literal question. Since there are more poor than rich, and it is difficult for the rich to be saved, how do they say who then can be saved? The answer is that they understood that he was speaking also about the poor who are rich in desire; because there are more poor who in desire are rich. Likewise they had already been made solicitous for the whole world: therefore that solicitude was pressing upon them which is found in 2 Corinthians 11:28, so that they were anxious as rulers of all creatures. And Jesus beholding, said to them: with men this is impossible etc. Here he responds to their astonishment, saying: with men this is impossible, but with God all things are possible . But what is it that he says? For it seems that free will perishes if it is impossible with men. It is true that man has it of himself that he can sin; but to rise again and to do works of salvation, this he does not have of himself without the help of God's grace: for it is God himself who can do these things. Romans 9:16: it is not of him that wills, nor of him that runs, but of God that shows mercy . Hence Job 42:1: I know that you can do all things, and with you nothing is impossible . Hence according to human power it is impossible for man to be saved, because human power does not change the will; but it belongs to God alone to change it, as is found in Philippians 2:13: who works in us both to will and to accomplish . Consequently he determines concerning the reward of the perfect. And first the question is presented; secondly the response, at and Jesus said to them . Peter had heard poverty praised, and had heard: go and sell all that you have, and give to the poor . He had also heard that it is difficult for the rich to enter the kingdom of heaven; therefore Peter considered that he had done a great thing, because he had left all things; hence he says then Peter answering said to him: behold we have left all things . And because he had heard not only that, go and sell , but further, and follow me etc.; therefore Peter adds and have followed you . Leaving all things does not make perfection, but leaving all things and following Christ, because many philosophers left all things. But Peter had left a boat and a net. But Peter is praised more for his disposition than for what he left, because with such a ready will he gave them up that he would have given up everything if he had had it. Likewise he knew that Christ knew his will; therefore he says behold we etc. By which he gave an example that those who gave up what they had should not be considered to have given up little, even if they had little. And Jerome says that giving up does not make perfection, but following the Lord. And one follows God in many ways. In mind, through contemplation; Hosea 6:3: we shall know and shall follow on, that we may know the Lord . Hence those follow God who have God before their eyes and know God through the mode of contemplation. Likewise one follows the Lord through the observance of the commandments; John 10:27: my sheep hear my voice, and they follow me . Likewise through the imitation of works; Job 33:11: my foot has followed his steps . Likewise through the contempt of oneself and one's own; above at 16:24: if any man will come after me, let him deny himself, and take up his cross, and follow me . Likewise through purity of mind and body; Apocalypse 14:4: these are they who were not defiled with women; for they are virgins, and they follow the Lamb wherever he goes . Voluntary poverty disposes to this following. And Jesus said to them: amen I say to you etc. Here he treats of the reward of perfection. And first he presents the reward of the perfection of the apostles; secondly of the perfection of others; thirdly he excludes a certain objection. The second at and every one that has left etc.; the third at and many that are first shall be last etc. He says therefore amen I say to you etc. For because he wished what he had said to be certain, he professes to have spoken the truth by saying amen . And to show that perfection is not in this, go and sell all that you have , but in this, follow me ; therefore he says you who have followed me, in the regeneration (...) shall sit on twelve seats etc. Regeneration is twofold. One which is of the spirit, which comes about through grace in baptism, concerning which 1 Peter 1:3: he has regenerated us unto a lively hope . Likewise there is a regeneration of the body: for just as the spirit is regenerated through grace, so also in the resurrection he will raise up our bodies. Philippians 3:21: he will reform the body of our lowness, made like to the body of his glory . Some explain it of the first regeneration, and punctuate thus: you who have followed me in the regeneration , i.e., you have been regenerated through grace, shall sit etc. Chrysostom does it the same way, but does not punctuate thus; hence he says that he promised them a reward in the present, thus: you who have followed me (...) shall sit . The present Church is the faith of Christ. In this Church there are various states of men. And although all virtues are necessary for salvation, yet one is more praiseworthy in the act of one virtue than of another: some in faith, some in chastity, some in charity. And as in the diverse faithful, so also in the apostles, because Peter was the most fervent zealot of faith, but John excelled in chastity; so those who are fervent in faith are the seat of Peter, in chastity of John, and so of the others. But all are seats of Christ, because all the virtues were in him; therefore he promised them that they would be future pastors of the Church. Otherwise, according to Augustine, it is taken of regeneration, namely for the resurrection: amen I say to you, in the regeneration , i.e., in the resurrection, when they shall be called back according to body and soul, you shall sit , namely on the seat of majesty, i.e., you shall have judiciary power, judging the twelve tribes of Israel , because just as God gave judgment to the Son, so it is given to those who have followed him. But what is it that he says, over the tribes of Israel? Will they not judge others as well? Why then does he say more, over the twelve tribes of Israel? It is understood as the whole people of the faithful of the whole world, because the gentiles entered into the fatness of the olive, and were made sharers in the promise made to the fathers. But those who are unbelievers will not be judged: for Gregory says that some are condemned and not judged, as unbelievers; but some are condemned and judged, as those who believed and were perverse. And, as Jerome sets forth, enemies are condemned differently from one who persevered in the faith; because enemies are condemned in their absence, but the others in their presence. Therefore you shall judge the twelve tribes of Israel . Because the apostles lived among the Jews, therefore it is said that they will judge the twelve tribes. And how? By comparison, because they had warned them. They might say: how would we believe that you were God, you who were living among us as a mortal? etc. But the Lord will say: you were wise in the law, and you did not believe; these were fishermen, and they believed. Chrysostom asks what great thing was given to the apostles. Was not this given also to the Ninevites and the Queen of the South? Above at 12:41. Chrysostom says that the very manner shows that the authority of judging was given to the apostles, because those judging with authority judge by sitting, while advocates and accusers condemn by standing; therefore, to indicate that the apostles will judge with authority, he says you shall sit . But of the Ninevites he says, the men of Nineveh shall rise in judgment with this generation and shall condemn it . But here there is a question, because some will be condemned and not judged: so also some will be saved and not judged, as the apostles and apostolic men; but others who are to be saved will be judged, and their merits will be examined. And how will they judge? Some say by comparison. But this is not sufficient, because thus even the Queen of the South would judge. Some say through the judgment of Christ. But this is not sufficient, because thus all the saints would approve. Psalm 57:11: the just shall rejoice when he shall see the revenge . Likewise some say by a certain venerable justice, because the just will be raised up in the air to meet Christ, and will be assessors of Christ. But this too is not sufficient, because he says you also shall sit judging . Some say that they will judge as a book judges: for a book judges because the laws are written there which judge that person; just as the hearts of the apostles and the just, who kept the commandments of God, will be a book condemning them. The dead were judged, the books being opened (Apoc 20:12). But it is more than this, because they will exercise something else. Hence in Psalm 149:6: two-edged swords in their hands . How then will they judge? See. There will be a mental judgment, because by divine power it will come about that all his sins will be recalled to each one's memory. Hence Lactantius was deceived who held that the resurrection will take place before the judgment over a thousand years. This therefore will be a mental judgment, because by divine power the things that each one did will be recalled to memory. But it is not unfitting that someone receive from another a certain light, because the angels receive from God, and men from the angels; therefore it is not surprising that men will be enlightened by the apostles, who will be filled with light; therefore they will not only judge, but other just men will also receive a certain light from them. But Christ and the apostles judge differently, because Christ judges with authority, they as promulgators: just as the law was given through angels, so also the execution of judgment will take place through the angels, because behold they are called angels (Job 36:6: judgment shall be given to the poor ) who followed justice and left all things. And why will they judge? One reason is that sins are of the world. Hence those who should judge must be from outside the world, and such are the apostles and apostolic men; hence John 15:19: I have chosen you out of the world . Likewise the Philosopher says that the virtuous man is the judge of all men, just as taste is the judge of all things that can be tasted. Just as therefore one who wishes to taste something gives it to one who has a sound taste to taste: so since the virtuous man has a sound taste, he is the rule of all acts; therefore perfect men will judge as a rule. Likewise another reason is that they are strangers to the world, and therefore follow Christ more fervently. These therefore should judge more, because they grow hot over the things to be contemplated; Psalm 38:4: my heart grew hot within me, and in my meditation a fire shall burn . Also because being more accustomed, they are more fervent. Likewise because they were poor and more abject, and the merit of abjection is exaltation; therefore they will be exalted. Therefore he says you shall sit judging etc. But will Judas judge? No, because these promises are always under a condition; therefore the Lord says you who have followed me etc. Hence whoever has followed and persevered will judge, etc. But if these judge, what will Paul do? If the seats are now full, where then is Paul? Augustine says that by twelve is signified universality, which revolves through seven. For the number twelve arises from the combination of seven, because the number seven consists of three and four, and three times four is twelve, or four times three; therefore by this number is signified the universality of the elect. And every one that has left house or brethren etc. Having presented the reward of the apostles, here he presents that of others: and there are questions here. The first is why he promised the apostles nothing temporal, but to others something temporal, because he shall receive a hundredfold etc. And this is clear, because in Mark it says a hundredfold in the present. According to Chrysostom, something temporal was promised to the apostles, because judgment in the Church of God, as was said before. Or otherwise, because each person is attracted according to what he is drawn to. Hence one who has left the world and the things of the world is not attracted by the things of the world; but others, who are tied to worldly things, are attracted by them. Therefore to the apostles, because they had left everything, he promised nothing temporal; but to the others, because they have an attachment to temporal things; therefore to the apostles he promised judgment. Or, according to Origen, what was said, in the regeneration , this is the reward of those who have left all things for Christ. But someone might say: I do not wish to leave all things for your sake, but I will leave one house, or one field, etc. I say that if you leave something, you will have something; but if everything, you will be a judge. But there is another question. He said house , and about this there is no doubt; but he says father or mother etc. He who commands father or mother to be left commands a sin. Likewise he himself commanded that a wife not be put away, that parents be honored. It must be said that in these two things are considered: natural affinity, and this should not be despised, but one should do good to them if they are in need. But sometimes they draw one back from the service of God: and then they are like a scandalizing member, and then that member must be cut off; and therefore he commanded these to be left. Likewise another reason is that the Lord foresaw the time of future persecution, that brother would rise against brother; therefore he wills man to be separated from them. Another question is when he says he shall receive a hundredfold etc., how it is to be understood. Some said that the saints will rise before the judgment for a thousand years, and then Christ will have a complete kingdom: and then he who left a house will have a hundredfold. Jerome rejects this, because he will not have a hundred fathers, etc. Likewise a shameful thing is signified, because he will not have a hundred wives. Therefore Augustine says that it is to be understood with respect to spiritual things. Hence the Lord chose us poor in this world and heirs of the kingdom: hence it is understood of the grace of God, which outweighs everything you leave, and infinitely; therefore he puts the finite for the infinite. Hence he shall receive a hundredfold , i.e., something which is worth a hundredfold. Origen says that it is also to be understood literally. You leave a field; from the providence of God it will come about that you will find many at your service; hence what is said in 2 Corinthians 6:10 will be fitting for them: as having nothing, and possessing all things . Likewise you will find brothers, i.e., all spiritual men. Likewise besides this, eternal life; John 10:27: my sheep hear my voice, and I know them, and they follow me, and I give them life everlasting . Consequently he introduces an incidental remark: and many that are first shall be last, and the last shall be first . Those who leave something for Christ, or everything, if they live negligently, will they have this reward? I say no, because they have taken it up imperfectly, and will not be first but last. Or otherwise, because they might say you who have left all things etc., we will judge in this way. Those who were first through pride and exaltation are last. Origen says that it can be understood of those who come to Christ and live tepidly; afterwards others come who are fervent, and by their fervor surpass the others. Or he calls first those born of Christians, who are made last in comparison with others who were from among the gentiles or Jews. Or it can be referred to men or angels; because those who were first in the order of the angels were made last through sin; and the last, i.e., men, will be made first and higher.
20—1
Mt 20:1-16
1. The kingdom of heaven is like to an householder, who went out early in the morning to hire labourers into his vineyard. 2. And having agreed with the labourers for a penny a day, he sent them into his vineyard. 3. And going out about the third hour, he saw others standing in the marketplace idle. 4. And he said to them: Go you also into my vineyard, and I will give you what shall be just. 5. And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner. 6. But about the eleventh hour he went out and found others standing, and he saith to them: Why stand you here all the day idle? 7. They say to him: Because no man hath hired us. He saith to them: Go ye also into my vineyard. 8. And when evening was come, the lord of the vineyard saith to his steward: Call the labourers and pay them their hire, beginning from the last even to the first. 9. When therefore they were come that came about the eleventh hour, they received every man a penny. 10. But when the first also came, they thought that they should receive more: And they also received every man a penny. 11. And receiving it they murmured against the master of the house, 12. Saying: These last have worked but one hour and thou hast made them equal to us, that have borne the burden of the day and the heats. 13. But he answering said to one of them: friend, I do thee no wrong: didst thou not agree with me for a penny? 14. Take what is thine, and go thy way: I will also give to this last even as to thee. 15. Or, is it not lawful for me to do what I will? Is thy eye evil, because I am good? 16. So shall the last be first and the first last. For many are called but few chosen.
Above, the Lord treated of the attainment of the kingdom through the way of common salvation and through the way of perfection; and because some believe they will arrive undeservedly, they are therefore repelled. And first, those who intend to come on account of the antiquity of time; secondly, those on account of carnal origin. The second is at and Jesus going up to Jerusalem , etc. The first, then, is set forth under the parable of the householder and the hired workers. First, he sets forth the parable; secondly, he draws the conclusion to which the parable is directed, at so shall the last be first, and the first last . The parable has two parts. First, he treats of the hiring; secondly, of the remuneration. The second is at and when evening had come , etc. Regarding the first, four hirings are set forth, which are invitations of workers to labor. The second is at and going out about the third hour , etc. The third is at and again he went out about the sixth hour , etc. The fourth is at but about the eleventh hour he went out . Regarding the first, he touches on three things. First, the one hiring is mentioned; secondly, those hired are set forth; thirdly, the manner of hiring. The second is at who went out early in the morning to hire laborers . The third is at and having made an agreement , etc. This householder is God, whose household is the whole world, but especially the rational creature; and he is called a householder from the likeness of governing. Wisdom 14:3: but you, father, govern all things by your wisdom. Who went out early in the morning to hire laborers into his vineyard . Here he treats of those hired. First, it is asked what the vineyard is, who the workers are, why they are hired. What this vineyard is: according to Chrysostom, it is justice, and as many virtues as it produces, so many branches it sends forth. Song of Songs 8:12: my vineyard is before me . Gregory says: the vineyard signifies the holy Church. Isaiah 5:7: the vineyard of the Lord of hosts is the house of Israel . And the various branches. The workers, indeed, are all who descended from Adam, hence all men. Genesis 2:15: the Lord placed Adam in Paradise to work and to keep it . For each one ought to work justice and cultivate it and have care for his neighbor. Sirach 17:12: God commanded each one concerning his neighbor . Likewise, prelates are workers. Isaiah 61:3: and they shall be called the mighty ones of justice in it, the planting of the Lord unto glory . They are called hired workers because they ought to work for their reward, and are like hirelings. Job 7:1: the life of man upon earth is a warfare, and his days are like the days of a hireling . For just as a hireling does not receive his wages immediately but waits, so we in this life. But for one to be a good hireling, he must labor for the advantage of his master: thus if we labor in the vineyard of the Church, we ought to refer everything to God. Hence, 1 Corinthians 10:31: do all things for the glory of the Lord . Likewise, first he cultivates and afterward he eats; and so it is necessary that we first cultivate and prepare the salvation of others, and afterward seek temporal things. Above, chapter 6:33: seek first the kingdom of God, and all these things shall be added unto you . Luke 17:8: gird yourself and serve me while I eat and drink, and afterward you shall eat and drink . Likewise, thirdly, it is required that he be occupied in labor the whole day; thus the cultivator of the Lord's vineyard should spend little time on what pertains to himself, but it is necessary that we spend all our time in the service of God. 1 Corinthians 15:58: abounding in the work of the Lord always . Likewise, he is ashamed to appear before his master unless he has done well; so also one ought not to appear here before the Lord except with a good work. Exodus 23 and 34:20: you shall not appear before me empty . But let us see what morning means. The whole time of this world is one day. Psalm 89:4: a thousand years are as yesterday which is past . The different hours are the different ages. The first is from Adam to Noah, and in that time the Lord admonished men both through messengers and through apparitions to go into the vineyard of justice. Or it can be said that the whole life of a man is one day. The morning of this day is childhood. For childhood is green like grass; hence some are called from childhood, as Jeremiah, Daniel, and John the Baptist were called from childhood. Therefore he says, who went out early in the morning , etc. Next, the manner of hiring is determined; hence he says, and having made an agreement with the workers for a denarius a day . By this denarius is signified eternal life, because that denarius was worth ten ordinary coins. Likewise, it had impressed upon it the likeness of the king. Hence, what is signified by this denarius consists in the observance of the Decalogue. Above, chapter 19:17: if you will enter into life, keep the commandments . Likewise, it bears the likeness of God. 1 John 3:2: when he shall appear, we shall be like to him . Next, he treats of the second hiring: and going out about the third hour , etc. If we take one day as the whole course of the world, just as the first hour signifies the time from Adam to Noah, so the second from Noah to Abraham. Before the promises were made concerning Christ, then through the angels he admonished many, and he also had many who admonished others. But if we take the life of one man, the third hour is adolescence; for just as at the third hour of the day the sun begins to grow warm, so in adolescence the sun of intelligence begins to shine. Likewise, it then begins to grow hot. James 1:11: the sun rose with a burning heat . And he found these in the marketplace and idle . This marketplace is the present life. A marketplace is a place where disputes are conducted; a marketplace is where things are sold and bought, and it signifies the present life, which is full of disputes, buying and selling. 1 John 5:19: the whole world is seated in wickedness . And these were idle, because they had already lost part of their life; for idle are called not only those who do evil, but also those who do not do good. And just as the idle do not attain their end, so neither do these. The end of man is eternal life; therefore, whoever works in the manner he ought will have it, if he has not been idle. Sirach 33:29: idleness has taught much evil. And he said to them: go you also into my vineyard . Because God rewards according to justice. 1 Samuel 26:23: God will reward according to justice . With these he did not agree upon a denarius. Why with the first, and not with these? The reason is, according as it refers to the age of the world: because Adam was going to sin, he could therefore be excused if he had not known his remuneration; but he knew, because he had tasted. Likewise, he who has better senses, truth is more clearly known to him. Since, therefore, Adam had better senses, truth was more clearly known to him. But with the others he did not agree, because he always pays more than he promises. Isaiah 64:4 and 1 Corinthians 2:9: eye has not seen, besides you, what you have prepared for those who love you . Likewise, the first were hired for the whole day. Therefore they ought to have the full wage; for this reason a denarius for the day is promised to them, which will be the full reward. But the other does not give his whole life to God; therefore he does not agree with him, because it could be that he will work more fervently, and thus will be rewarded more; or so negligently that he will not merit. Therefore he says, and whatever is just I will give you , because if they recover the time lost, they will have the full reward. 1 Corinthians 3:13: every man's work shall be manifest, for the day of the Lord shall declare it . Likewise, he invited the first to go, but these went of their own accord; because in children there is no discretion, and therefore if they do some good, it seems to be more from the Holy Spirit than from discretion; but in adolescence a man is moved by his own counsel. Likewise, of the first it is said that he sent them; of these, that they went of their own accord. And again he went out about the sixth and the ninth hour . According as the day is called the age of the world, so the sixth hour was from Abraham to David, and the ninth from David to Christ. But why does he join two hours? Because at that time the people were divided, namely, the Jewish and the Gentile peoples. Hence it can be said that the sixth hour is youth, because just as at midday the sun is at its perfection, so is man in youth. The ninth hour is old age; and he joins these two because the manner of living is the same in both. But about the eleventh hour he went out . The fourth hiring is set forth; and he does three things. First, he rebukes; secondly, he excuses; thirdly, they are invited. The second is at they say to him: because no man has hired us . The third is at go you also into my vineyard . He says, therefore, but about the eleventh hour he went out . The ninth hour is the time of Christ. Hence, 1 John 2:18 says: little children, it is the last hour . And Hebrews 1:1: God, who at sundry times spoke of old to the fathers by the prophets, last of all in these days has spoken to us by his Son . Isaiah 52:6: behold, I who spoke, am here . Or it can be called old age, or decrepit age, because some persist in sin until decrepit age. Psalm 89:6: in the evening let it fall and grow dry and wither. And he found others standing . He found others in the marketplace; these, not so. The reason is, according to the Philosopher, that there is a difference between adolescents and the elderly, because adolescents are entirely in hope, while the elderly are not in hope but in memories. Hence the former are found in the marketplace as though wishing to acquire; but these are found standing, as though not wishing to acquire but to preserve what has been acquired. Likewise, he saw the first and did not rebuke them; but he saw these and rebuked them, because the former are still weak, and passions dominate in them, and therefore they are to be excused for not spending their time in the service of God; but the elderly abound in good sense, and therefore he rebukes them: why do you stand here all the day idle? Proverbs 12:11: he who pursues idleness is very foolish ; and 28:19: he who pursues idleness shall be filled with poverty . There follows their excuse: they say to him: because no man has hired us . If we refer this to the state of the world, these signify the Gentile people, who did not serve God but idols. But they are excused, because they did not have prophets as the Jews did. Hence, Psalm 147:20: he has not done in like manner to every nation, and his judgments he has not made manifest to them . Or according as it refers to the age of man, it signifies that some are not given the occasion of returning to God until old age. And the reason is that all things have their time. Or it can happen from the divine dispensation, because to those who love God, all things work together unto good , Romans 8:28. Hence the Lord knew that if he had called them before, they would not have stood firm. They are therefore hired when they consent, and they rise again more efficaciously. Hence he says, go you also into my vineyard . Hence, although they are decrepit, he still wills all men to be saved , 1 Timothy 2:4. Likewise, to the first he promised a reward, but to these he did not, because it was owed to the former since they served him from the morning; but to these it is owed from mercy alone. Wisdom 4:13: being made perfect in a short time, he fulfilled a long time . And when evening had come , etc. Here he treats of the remuneration. And first is set forth the remuneration; secondly, the murmuring; thirdly, the response. Regarding the first, he does two things. First, the time is set forth; secondly, the person commissioning; thirdly, the person to whom it is committed. The time is set forth: and when evening had come , etc. And this can be understood either of the end of life or of the end of the world. Psalm 29:6: in the evening weeping shall have place , because the light of the world fails. And he says evening , because in this world the judgment will take place. The lord of the vineyard said to his steward . The lord is the whole Trinity. He said to his steward , i.e., to Christ. And there is given to him the power of raising up, the power of judging, and the order of judgment is indicated. The power is indicated: call the workers , i.e., raise the dead. John 5:28: all who are in the tombs shall hear the voice of the Son of God . The power of judging: pay them their hire , i.e., be their judge. Hence he gives him the power of judging. John 5:27: he gave him power to execute judgment, because he is the Son of man . Next, the order is indicated: beginning from the last even to the first . And this can be referred to the age of the world. Beginning from the last , namely, from those who have been imbued with the sacraments. Hence a greater grace was given to them than to the first. Ephesians 3:5: which in other generations was not known, as it is now revealed to his holy apostles . Hence it was more abundantly conferred upon them, although some individual persons in the Old Testament had greater grace in some respect. John 7:39: as yet the Spirit was not given, because Jesus was not yet glorified ; not that the Holy Spirit had not been given, but because at that time it was more abundantly given. Or it can be referred to the age of man, because those who are in decrepit age die sooner and are sooner rewarded. Or it can be that from their fervor they recover what was previously lost, as we read of the thief. As to both interpretations, Chrysostom says that what a man does more liberally, he does from mercy rather than in any other way; therefore a certain gracious favor and joy is designated. Luke 15:10: there shall be joy in heaven upon one sinner doing penance . Then follows the execution: when they came who had come about the eleventh hour , whether Christians, or men in decrepit age, they received each a denarius . The Apostle says, 1 Corinthians 3:8: every man shall receive his own reward according to his own labor. But when the first also came (do not refer this to the time of the world, because they would be the Jews), they thought that they should receive more , because they had more in the other world. And they also received each his denarius , because they had their individual robes. But what is this? Will not all have glory equally? I say that in one respect the retribution will be equal, in another respect not; because beatitude can be considered with respect to its object, and thus the beatitude of all is one; or with respect to participation in the object, and thus not all will participate equally, because they will not see as clearly. John 14:2: in my Father's house there are many mansions . And it is like the case where many go to a river, and one carries a larger vessel than another: the river exposes itself entirely, yet not all carry away equally; so whoever has a soul more expanded by charity receives more, etc. Sirach 11:24: the blessing of God hastens to the reward of the just, and in a swift hour his process bears fruit. And having received it, they murmured against the master of the house, saying: these last have worked but one hour , etc. Above, the remuneration was set forth; here, the murmuring of some is set forth. But here there is a twofold question, because he says that those who received each their denarius murmured. By the denarius is understood eternal life. Is it to be believed that anyone would murmur after receiving his reward? It does not seem so, because then there would be sin there, as is stated in 1 Corinthians 10:10: neither murmur . Chrysostom says that the force of the statement is not in what is said but in why it is said. Hence it should be understood that the remuneration will be so great that, if it were possible, they would murmur. Or it can be understood in this world. Gregory says that this murmuring is nothing other than the deferral of remuneration, because the saints who came last received their reward immediately, but the first waited a long time. Hence, 2 Corinthians 6:13: having the same recompense, as I speak to children, be you also enlarged , etc. Hence the former murmur because they did not receive immediately; but the latter do not, because they received at once. Hilary and Jerome say thus: sometimes Scripture speaks of the whole number of the people, sometimes from the person of the good, sometimes of the wicked; as in Jeremiah 26:8, that all the people rose up against him, and all the people freed him. Here, all the people is taken for part of the people. Thus, in the first time some were good, and not all; therefore something is attributed by reason of the good, something by reason of the wicked; not that they murmured then, but before, because the Jewish people murmured against the Gentile, that he should be made equal to them. There is also another question. What does it mean that he says, who have borne the burden of the day and the heat? Because they did not bear more than the time they lived, and modern people likewise. What, then, is meant? A threefold answer is given. The first response is that hope deferred afflicts the soul. Some at the beginning of the world bore the burden, because they knew that their retribution was being deferred; therefore they are said to have borne the burden of the day. Or it can be referred to the Jews, who bore the burdens of the Law, concerning which burden Peter says, Acts 15:10: this is a burden which neither we nor our fathers were able to bear . But the Gentiles did not bear such a burden, because they were not subject to the Law. Or, according to Gregory, because the first men lived for a longer time -- for they lived nine hundred years -- therefore they bore a heavier burden. But he answering said to one of them . Here the reproof is set forth. And first, he shows his justice and his mercy; secondly, the equity of the remuneration. Regarding the first, three things. First, he denies injustice; secondly, he adduces the agreement; thirdly, he adduces the retribution that was made. He says, therefore, but he answering said to one of them -- and add: and to all, because all had the same cause -- he said: friend . He calls him friend because he had drawn him to himself. Deuteronomy 4:37: he chose their seed after them. I do you no wrong , because what is mine I give to this one, not what is yours; therefore I do you no wrong. Job 8:3: does the Almighty pervert judgment? Then he recalls the agreement: did you not agree with me for a denarius? I.e., for obtaining salvation. Genesis 15:1: I am the Lord, your reward exceeding great. Take what is yours , i.e., what you have by my promise, and go , into glory. 2 Timothy 1:12: I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day . Some explain it thus: take what is yours , i.e., damnation for your murmuring, and go into eternal fire. But this cannot be, because he says that they received each their denarius. Next, he sets forth the mercy bestowed, saying, but I will that to this last also I should give even as to you . And regarding this, he does two things. First, he sets forth the mercy; secondly, the power to show mercy. But I will that to this last , i.e., the Gentile, I should give even as to you . Romans 3:9: what then? Do we excel them? No, not so . But they could say, you cannot. On the contrary, he says, or is it not lawful for me to do what I will? Because it is lawful for anyone to do his will with what is his own. For if he were a debtor to another, it would not be lawful for him to do so; likewise, if he were under another; but he is the Lord, and therefore he can give more. For a steward cannot give anything except according to merits; but a king can give without merits. So God, who is Lord of all, can do so. Psalm 113:11: he has done all things whatsoever he willed . Romans 9:19: who resists his will? Here it should be noted that in what is given from mercy there is no respect of persons, because with what is purely mine I can give to whomever I wish without respect of persons. Hence he says, is your eye evil because I am good? It is evident that the preceding murmur did not arise from any defect of the Lord, but from mercy shown to another; therefore, from mercy and goodness. But he is properly wicked who grieves over goodness. Therefore he says, is your eye evil because I am good? Because toward you I showed justice, toward another, mercy? It is evident, however, that this proceeds from goodness. And above, 6:22: if your eye be single, your whole body shall be lightsome . On the goodness of the Lord, Psalm 72:1: how good is God to Israel, to those who are of a right heart. So shall the last be first, and the first last . Here he draws the conclusion for which the whole parable was introduced. And first, he sets forth the conclusion; secondly, he removes a false opinion. He says, so shall the last be first . This can be read in two ways, according to Chrysostom: i.e., the last shall be made equal to the first, so that there will be no difference; and this corresponds to what was said, that each received his own denarius, nor will there be any difference according to time. Or otherwise, i.e., those who are last shall be first. Deuteronomy 28:44: the stranger shall be over you, and shall be the head, and you the tail . Or, some who were first, through negligence will become last; and this corresponds to the preceding, because they began from the last. But someone could say: will not all the first be saved? He says: many are called, but few are chosen , because all who believe by faith are called; but those are chosen who do good works, and these are few, as above, 7:14: narrow is the way that leads to life, and few there are who find it .
20—2
Mt 20:17-34
17. And Jesus going up to Jerusalem, took the twelve disciples apart and said to them: 18. Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and the scribes: and they shall condemn him to death. 19. And shall deliver him to the Gentiles to be mocked and scourged and crucified: and the third day he shall rise again. 20. Then came to him the mother of the sons of Zebedee with her sons, adoring and asking something of him. 21. Who said to her: What wilt thou? She saith to him: say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom. 22. And Jesus answering, said: You know not what you ask. Can you drink the chalice that I shall drink? They say to him: We can. 23. He saith to them: My chalice indeed you shall drink; but to sit on my right or left hand is not mine to give to you, but to them for whom it is prepared by my Father. 24. And the ten, hearing it, were moved with indignation against the two brethren. 25. But Jesus called them to him and said: You know that the princes of the Gentiles lord it over them; and that they that are the greater, exercise power upon them. 26. It shall not be so among you: but whosoever is the greater among you, let him be your minister. 27. And he that will be first among you shall be your servant. 28. Even as the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many. 29. And when they went out from Jericho, a great multitude followed him. 30. And behold two blind men sitting by the way side heard that Jesus passed by. And they cried out, saying: O Lord, thou son of David, have mercy on us. 31. And the multitude rebuked them that they should hold their peace. But they cried out the more, saying: O Lord, thou son of David, have mercy on us. 32. And Jesus stood and called them and said: What will ye that I do to you? 33. They say to him: Lord, that our eyes be opened. 34. And Jesus having compassion on them, touched their eyes. And immediately they saw and followed him.
In the preceding part, the Lord repelled those intending to come to glory on account of the antiquity of time; here he repels the one who intends to come on account of carnal origin. First, then, the occasion of the petition is set forth; secondly, the petition; thirdly, the response. The occasion was the announcement of Christ's passion. And first, he announces the place; secondly, the passion; thirdly, the resurrection. He says, and Jesus going up to Jerusalem , etc. Above, at 19:1, it was said that having left Galilee he came into Judea, and he did not go up to Jerusalem immediately, but afterward when the passion was imminent. Hence he says, and going up , i.e., when he was on the point of going up. Jerusalem was a high place. He took the twelve disciples apart , etc. And why does he say apart? For two reasons. First, because he wished to show them great things, and therefore they were not to be communicated to all. Above, 13:11: to you it is given to know the mystery of the kingdom of heaven . Likewise, to avoid scandal, because men who were not yet perfect would have turned away from him if they had heard of his death; and women would have been provoked to tears. Likewise, it should be known that Judas had not yet conceived his wicked plan; therefore the Lord did not expel him from the company. And he said to them: behold, we go up to Jerusalem , etc. Here is noted the firmness of his resolve; hence behold , i.e., I am of the same resolve and of the same will, because I do not change. Sirach 27:12: a fool is changed as the moon, but a wise man continues as the sun in his wisdom . Likewise, it was by his own will. Isaiah 53:7: he was offered because it was his own will . He indicates the place, because Jerusalem . Luke 13:33: it is not fitting that a prophet perish outside of Jerusalem . And why? Because it was the place of the Law and of the priesthood, and both were fitting for Christ; because just as a true priest ought to offer sacrifice for the people, so also Christ offered a victim for the world. Likewise, through his passion he acquired his kingdom. Likewise, Jerusalem is interpreted as "vision of peace." Colossians 1:20: making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven . Next, the passion is foretold. And he frequently recalled his passion, in order to bring it back to memory. And he touches on three things pertaining to the passion, because he suffered from a disciple the betrayal -- and the Son of man shall be betrayed , namely, by a disciple. Concerning this betrayal, see below at 27:10, and Psalm 40:10: he who ate my bread has greatly supplanted me . Likewise, from the chief priests and the Scribes, the condemnation; hence, and they shall condemn him to death . Job 34:17: how can you condemn him who is so just? Wisdom 2:20: let us condemn him to a most shameful death. And they shall deliver him to the Gentiles , because the Jews delivered him into the hands of the Gentiles. Hence Pilate said: your own nation and your chief priests have delivered you to me . And he touches on three things that they did to him, against the three things that men most desire, namely, honor, rest, and life. Against honor, he was mocked; hence he says, to be mocked . Jeremiah 20:7: I am made a derision all the day ; and Psalm 37:12: my friends and my neighbors have drawn near and stood against me . Against rest, he was scourged; hence, and to be scourged . Isaiah 50:6: I have given my face to those who struck me, and my cheeks to those who plucked them . Likewise, against the third, he was killed; hence, and to be crucified . Philippians 2:8: Christ became obedient for us unto death, even the death of the cross . Then he treats of the resurrection: and the third day he shall rise again . This, however, God the Father did. Hence, Acts 2:24: whom God has raised up, having loosed the sorrows of hell, inasmuch as it was impossible that he should be held by it. And on the third day . According to Augustine, it was signified that his single death destroyed our double death. Hosea 6:3: he will revive us after two days, and on the third day he will raise us up. Then came to him the mother of the sons of Zebedee . Here the occasioned petition is set forth. And first, the petition is set forth in general; secondly, it is made explicit, at but they , etc. He says, therefore, then came to him the mother of the sons of Zebedee . These sons were John and James; their mother was Salome; hence Salome is a woman's name. In Mark it is stated that the sons made the request; here it is stated that the mother did; but the truth is that the mother asked at the prompting of her sons. Adoring , because she asked with humility; for she knew that a humble prayer always pleases God. Psalm 101:18: he has had regard to the prayer of the humble . And Judith 9:1: and prostrating herself before the Lord, she cried to the Lord. And asking something to be given from him : i.e., I beg you to give what I wish. And this petition is not to be admitted, and whoever grants such a thing grants it foolishly. We read of Herod that he granted this to the daughter of Herodias, and did not revoke it. Solomon, however, granted it to his mother; but because he was wise, he revoked his incautious promise. Therefore Christ, who is wiser than these, was unwilling to grant it unless the request was expressed. Above, 12:42: and behold, a greater than Solomon here . Therefore there follows the explication of the petition: and he said to her: say that these my two sons may sit, the one on your right hand, and the other on your left, in your kingdom . But there is a question: whence had this woman conceived this idea? She had heard about the passion and the resurrection; hence she had conceived something carnal, that immediately with glory he ought to be in Jerusalem; therefore she wished to ask for preeminence for her sons. Likewise, she had heard that the twelve were going to judge; therefore she wished to set her sons above the others, and thus she understood it literally. And it should be known that James and John were honored more by Christ after Peter; therefore they wished to exclude Peter. Chrysostom says otherwise, that she asked for something spiritual, and in this she was to be praised, because mothers ask more for temporal things than spiritual things. Hence, if a mother sees her son sinning, she does not grieve as much as when she sees him sick. Hence by the right hand spiritual things are signified, and earthly things by the left. Or we can understand by the right and left the active life and the contemplative life; therefore she asks that these sons be perfected in both lives. Song of Songs 2:6: his left hand is under my head, and his right hand shall embrace me. But Jesus answering, said . Here the response is set forth; then the murmuring of the others, at and the ten hearing it, were moved with indignation against the two brothers . And regarding the first, he does three things. First, he rebukes their foolishness; secondly, he examines their readiness, at can you drink the chalice that I shall drink? Thirdly, he repels the petition, at to sit on my right or left hand is not mine to give to you . But what is this? They did not ask, but the mother did. The Lord knew that she was asking at their prompting; therefore he answers them, just as above at 16:23 the Lord had said to Peter: you do not know what you are saying. You know not what you ask ; as if to say: you ought not to ask for temporal things, but for spiritual excellence. Or, if they understood it spiritually, they were asking to have preeminence over every creature, because to sit at the right hand befits no creature, as is stated in Hebrews 1:13: to which of the angels has he ever said: sit on my right hand? Hence, to sit at the right hand exceeds every creature. Or otherwise, according to Hilary: you know not what you ask , because I have already granted you what you ask, since it was said above at 19:28: you shall sit on twelve thrones , etc. Or otherwise: you know not , because I have called you to the right, and you ask that one be on the left? Or, the devil, just as through a woman he had drawn man to the left, wished to draw these men back to the left through a woman; but he could not do this, since salvation was accomplished through a woman. Or you know not , because you contend about the reward without preceding merit. Therefore you should consider that one does not come to the reward except through merit; therefore I wish first to examine you, whether you can suffer, etc. Hence he says, can you drink the chalice that I shall drink? Here he examines them and gently provokes them to suffering, because he calls the passion a chalice. Of this it is said in Psalm 115:13: I will take the chalice of salvation ; and there follows: precious in the sight of the Lord is the death of his saints . And it is called a chalice because it inebriates. Likewise he says, that I shall drink . 1 Peter 2:21: Christ suffered for us, leaving you an example that you should follow his steps. They say to him: we can . And why do they answer thus? For three reasons. First, from love for Christ, because they adhered to Christ so closely that death could not separate them from him, as Peter said below at 26:35: even if I should have to die with you, I will not deny you . Likewise, from ignorance, because they did not consider their own strength; for those to whom something seems easy before the fact fail in the very act. Likewise, they spoke from desire of obtaining what they had asked. Hence they believed they would immediately obtain what they sought, and therefore they readily concede: we can , and this from desire. Next, he repels the petition. And first, he foretells the future passion; secondly, he responds to the petition. He says, therefore, you shall indeed drink my chalice . But what of this? It is true that James drank it; hence in Acts 12:2: and he killed James, the brother of John, with the sword . But John died without the chalice of suffering. But it should be said that he did not drink it unto death, but he was scourged, placed in oil, and banished. Likewise, he suffered many punishments, and thus he was not exempt from the drinking of the chalice. But to sit on my right hand . Here he responds to the petition for glory. If the Lord had said, "I will give it to you," the others would have been saddened. If he had refused, they themselves would have been made sad. Therefore he said: but to sit on my right hand or on my left is not mine to give to you, but to those for whom it is prepared by my Father . From this text the Arians argued that the dignity of the Father and the Son is not equal. Jerome and others explain that he gives together with the Father. Hence he means to say, it is not mine to give to you , as if to say: the eminence of dignity is not given to the person, but to merit, and this according to divine predestination. 1 Corinthians 2:9: eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him . John 14:3: if I go and prepare a place for you , etc. Hence, since the Father prepares, he himself also prepares. Or it is not mine to give to you without merits, but to persons who acquire it by merit; but it is mine from predestination, which is mine from my Father. And Augustine says thus: Salome was the sister of the mother of Christ; and because they believed they could obtain their request through a person more closely related, they therefore believed that he ought to give it to them because they were related to him according to the flesh. But in him, in one person, there were two natures. Hence he says, it is not mine , namely, according to the power which I have from the Father; therefore I will give according to what my Father has disposed. And the ten hearing it, were moved with indignation against the two brothers . Above, the Lord repressed the indiscreet petition of the disciples; here, the indignation of the others is set forth. And first, the indignation is set forth; secondly, it is restrained by word; thirdly, by deed. The second is at but Jesus called them to him and said ; the third is at even as the Son of man is not come to be ministered unto, but to minister . It should be considered that just as from a certain pride the two brothers wished to be superior, so from a certain pride the others were indignant. Proverbs 1:10: among the proud there are always contentions . But why against the two brothers? Because they themselves did not ask, but the mother did. But the disciples understood from the Lord's words that the mother had asked at their prompting. But why were they not indignant before? Chrysostom says that they reverenced their master; hence they waited for the master's verdict. But when they heard the master rebuking, then they became indignant. Next, he reproves them. And first, he sets forth the example of the Gentiles; secondly, he teaches that the example is not to be followed, at you know that the princes of the Gentiles lord it over them ; thirdly, he sets forth what is to be imitated, at it shall not be so among you . He says, therefore, but Jesus called them to him , giving an example of humility. Above, 11:29: learn of me, because I am meek and humble of heart. And he said: you know that the princes of the Gentiles lord it over them . Among the Jews, the Gentiles were abominable, as is stated above at 18:17: let him be to you as the heathen and the publican . Hence he strikes horror into them: the princes of the Gentiles lord it over them , so as to indicate that this example is not to be imitated. But it should be noted that there is a twofold preeminence, namely, of dignity and of power; and he touches on both when he says, the princes of the Gentiles lord it over them , etc. Those are princes who by their office are set over others. But what is this? Is it evil to exercise lordship? To exercise lordship is sometimes said of presiding; and it is not taken in that sense here. Sometimes it is taken correlatively with respect to a slave; hence it is the same as to subject someone to oneself in a servile manner; and it is taken in that sense here. For princes were instituted for this purpose: to procure the good of their subjects. But if they wish to reduce them to servitude, then they abuse their office, because they use free men as slaves; for a free man is one who exists for his own sake, a slave one who exists for another's sake. And because this was customary among the Gentiles, and still is among some, therefore he says, the princes of the Gentiles lord it over them , i.e., they reduce their subjects to servitude. Ezekiel 22:27: her princes in the midst of her are like wolves ravening the prey . Likewise, some have preeminence not in dignity but in power, as certain nobles. And it is customary that those who have power do not use it for benefit, but they exercise power over them , namely, for oppression, not for justice. But the Lord does not wish that custom in his Church; therefore he says, it shall not be so among you , i.e., no one should be among you as a dominator. 1 Peter 5:3: neither as lording it over the clergy. But whoever . Against these two things he sets two things: but whoever will be the greater among you ; and this refers to the second statement, namely, and they that are the greater exercise power over them ; i.e., let anyone who desires to hold presidency in the Church of the Holy Spirit be as a minister. 1 Peter 4:10: as every man has received grace, ministering the same one to another, as good stewards ; so that the more you have, the more you spend it on useful things. Therefore, whoever will be the greater among you , i.e., in the Church, let him be your minister , i.e., let him minister to the needs of others. As for what is said, the princes of the Gentiles lord it over them , he says: and whoever will be first among you shall be your servant ; i.e., if anyone desires to hold primacy in the Church, let him know that this is not to have dominion but servitude. For it belongs to a servant to devote himself entirely to the service of his master; so the prelates of the Church owe everything they have, everything they are, to their subjects. 1 Corinthians 9:19: whereas I was free as to all, I made myself the servant of all . 2 Corinthians 4:5: and ourselves your servants through Jesus . Hence, according to Chrysostom, this is a pitiable thing. So therefore it has been said that one should not act according to the custom of the Gentiles. Since, therefore, they could say, whom shall we follow? He says, follow me; and he shows himself a minister, saying, even as the Son of man is not come to be ministered unto, but to minister . But on the contrary: is it not stated above at 4:11 that the angels came and ministered to him? Hence, John 12:2 says that Martha ministered . I say that although he was ministered to, he did not come for that purpose. But for what? That he himself might minister, i.e., bestow the abundance of glory on others. The Apostle, Romans 15:8: for I say that Christ Jesus was minister of the circumcision . And Luke 22:27: I am in the midst of you as he who serves . But you will say: is he a servant, since he is a prince? Yes. For a servant is one who is taken as a price; and he made himself the price and gave himself as a redemption for many. Hence, he came to minister, and to give his life , i.e., his bodily life, a redemption for many . He does not say "for all," because as to sufficiency, it was for all; but as to efficacy, for many, namely, for the elect. Hence, John 15:13: greater love than this no man has, that a man lay down his life for his friends . Jeremiah 12:7: I have given my dear soul into the hands of her enemies. And when they went out from Jericho, a great multitude followed him . The indignation of the disciples was repressed by word; here he represses it by deed, exercising his ministry toward some. And first, the devotion of others is set forth; secondly, Christ's compassion, at and Jesus stood and called them . Regarding the first: first, the devotion of the crowd is set forth; secondly, that of the blind men, at behold two blind men , etc. He says, therefore, and when they went out from Jericho , great crowds followed him, because many were following; therefore the Lord was solicitous, as a large harvest is the concern of the one gathering it. But according to the mystical sense, Jericho is called a failing, and it signifies the failing of the world. Hence, unless the Lord had come to these failings, men would not have come to him. Hence the crowds followed him, as his sheep. John 10:27: my sheep hear my voice and follow me . There follows the devotion of the blind men: and behold two blind men , etc. And first, the devotion is set forth; secondly, the constancy, at and the multitude rebuked them that they should hold their peace . But here there is a question, because in Luke 18:35 it is read that there was only one blind man who met him, and here it says there were two, who met the Lord as he was leaving Jericho. But Mark agrees with Luke that there was only one, and thus Matthew disagrees with both. Augustine says that this blind man about whom Luke writes was different from these, because he met him before he entered Jericho. But Mark and Matthew say it was as he was leaving Jericho; but that Mark did not say two, as Matthew did, the reason is that one was better known and more famous, and on account of his fame the miracle was more celebrated. And this is clear because he names him Barthimaeus, and in Scripture only very well-known men are named. By these blind men are signified two peoples, namely, the Jewish people and the Gentile people, who sat by the way, which is Christ. Isaiah 30:21: this is the way, walk in it . Or they signify converts from both peoples, who sit by the way, i.e., Christ. John 14:6: I am the way, the truth, and the life . They heard through preaching that Jesus was passing by according to his human nature, in order to undergo death, in order to cure the sick; therefore they cried out, saying: O Lord, have mercy on us, Son of David . The cause of their being heard was not the loudness of voice but the fervor of devotion. Psalm 119:1: in my trouble I cried to the Lord, and he heard me . Likewise, they confess him to be both God and man: God, because they say Lord . Psalm 99:3: know that the Lord he is God . And they ask what is proper to God, namely, have mercy on us . Psalm 144:9: his mercies are over all his works . Likewise, they say he is from the seed of David, and in this they confess his humanity. Next, their constancy is set forth. And first, the impediment is set forth; secondly, the constancy. He says, therefore, and the multitude rebuked them that they should hold their peace , as was possible, because in that crowd some were those who venerated Christ, and these rebuked them because they considered it vile that lowly persons should approach so great a man. But those who disparaged Christ rebuked them because they heard what they did not wish to hear; for they were grieved that they called him the Son of David. Jeremiah 23:5: I will raise up David my servant . Mystically, it signifies that some who are blinded by sin cry out to the Lord: have mercy on us . But the crowd of carnal thoughts and carnal men rebukes them from coming to Christ. Job 20:2: therefore my different thoughts succeed one another, and my mind is carried in different directions . But a man against this ought to be constant and manfully fight and labor, as the Apostle teaches, 2 Timothy 2:3: labor as a good soldier of Christ Jesus . But the word of God is not bound by the words of men; and therefore there follows: but they cried out all the more. And Jesus stood still . Here the Lord's mercy is set forth, and it is shown because he stood still. And why did he stand still? Because the road was stony and full of holes; therefore he wished to stand still, because if they proceeded they could possibly be injured. According to the mystical sense, because by coming into the world he stirred men to petition, but he gave salvation by standing still. Hence through the Incarnation men are prompted, but by him teaching and persevering they are healed. There follows: he called them . But why did he call them? So that others would make way for them; and it signifies those whom the Lord calls through predestination. Romans 8:29: whom he foreknew, he also predestinated . Likewise, he inquires about their will: what will you that I do to you? He did not ask in order to learn, but in order to make it known that he satisfies those who ask piously. Psalm 144:19: he will do the will of those who fear him. They say to him: Lord, that our eyes may be opened . And this is just, that every sinner ask this. Psalm 118:18: open my eyes, and I will consider your wonders . And elsewhere, Psalm 12:4: enlighten my eyes . They confessed him as God by saying Lord , and as man by calling him the Son of David. Therefore he had compassion on them . For he does all things from his mercy. Lamentations 3:22: it is of the Lord's mercies that we are not consumed. He touched their eyes, and immediately they saw . In the fact that he touched their eyes and they immediately saw, the humanity and divinity of Christ are indicated: for that he touched was the work of his humanity; but that he immediately gave sight was the work of his divinity. The Lord himself touches through grace, but illumines through glory. Psalm 143:5: touch the mountains, and they shall smoke . There follows: and they followed him . Hence they were not ungrateful. For many before they have a benefit follow the Lord, but having received the benefit they leave him, contrary to Sirach 23:38: great is the glory of following the Lord .
21—1
Mt 21:1-22