1. And when they drew nigh to Jerusalem and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples, 2. Saying to them: Go ye into the village that is over against you: and immediately you shall find an ass tied and a colt with her. Loose them and bring them to me. 3. And if any man shall say anything to you, say ye that the Lord hath need of them. And forthwith he will let them go. 4. Now all this was done that it might be fulfilled which was spoken by the prophet, saying: 5. Tell ye the daughter of Sion: Behold thy king cometh to thee, meek and sitting upon an ass and a colt, the foal of her that is used to the yoke. 6. And the disciples going, did as Jesus commanded them. 7. And they brought the ass and the colt and laid their garments upon them and made him sit thereon. 8. And a very great multitude spread their garments in the way: and others cut boughs from the trees and strewed them in the way. 9. And the multitudes that went before and that followed cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest. 10. And when he was come into Jerusalem, the whole city was moved, saying: Who is this? 11. And the people said: This is Jesus, the prophet from Nazareth of Galilee. 12. And Jesus went into the temple of God and cast out all them that sold and bought in the temple and overthrew the tables of the money changers and the chairs of them that sold doves. 13. And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves. 14. And there came to him the blind and the lame in the temple: and he healed them. 15. And the chief priests and scribes, seeing the wonderful things that he did and the children crying in the temple and saying: Hosanna to the son of David, were moved with indignation, 16. And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise? 17. And leaving them, he went out of the city into Bethania and remained here. 18. And in the morning, returning into the city, he was hungry. 19. And seeing a certain fig tree by the way side, he came to it and found nothing on it but leaves only. And he saith to it: May no fruit grow on thee henceforward for ever. And immediately the fig tree withered away. 20. And the disciples seeing it wondered, saying: How is it presently withered away? 21. And Jesus answering, said to them: Amen, I say to you, if you shall have faith and stagger not, not only this of the fig tree shall you do, but also if you shall say to this mountain, Take up and cast thyself into the sea, it shall be done. 22. And all things whatsoever you shall ask in prayer believing, you shall receive.
The Gospel of Matthew was divided above into three parts: in the first, he presents Christ's entry into the world, up to the third chapter; secondly, his progress in the world; in the third, his departure. Having completed the first two parts, here he treats of the third. And it is divided: because first he treats of certain preambles; secondly, of Christ's passion, and this in chapter 26. And first he presents the provocation of the persecutors; secondly, the strengthening of the disciples, and this in chapter 24. He had strengthened the disciples by predicting future events. Then some were provoked by his glory, which they envied; this is treated in this chapter. Others by his knowledge, and this in chapter 22. The first is divided into two parts. Because first he treats of the glory of Christ; secondly, of the indignation of the persecutors, at and when the chief priests and Scribes saw etc. Concerning the first, three things. First, he presents the glory of Christ that was exhibited on the way; secondly, that which was in the city; thirdly, that which he received by his own authority from the temple. The second at and when he had entered Jerusalem etc. The third at and Jesus entered the temple of God . On the way, glory was rendered to him by two groups, namely, by the disciples, and by the service of the crowds. The second at and a very great multitude spread their garments in the way . And concerning the first, three things. First, he presents the command regarding the ministry; secondly, the reason; thirdly, the execution of the command. The second at now all this was done etc.; the third at and the disciples going etc. Concerning the first, three things. First, the place is presented; secondly, the persons to whom it is addressed; thirdly, the command. The place is presented when he says and when they drew near to Jerusalem etc. Gradually the Evangelist narrated Christ's approach to Jerusalem. First he narrated how he had come from Galilee, and how through Jericho, and how there he had given sight to the blind, who were on the borders. Then he says when they drew near to Jerusalem, and had come to Bethphage, to the Mount of Olives . And it is so called, because there are many olives there: and it was one mile from Jerusalem. Bethphage was a priestly village, because the priests served the temple by weekly turns: on the sabbath day, the priest departing from the temple would come as far as there, because he was not permitted to go more than a thousand paces. Those also who went to the temple on the sabbath day would depart from there. Or Bethphage means the same as "house of jaws," because the jaw of the victim was the portion of the priest. Morally, Jerusalem is interpreted as "the vision of peace," and signifies the society of the good. Ps 121:3: Jerusalem, which is built as a city, which is compact together . Hence, wishing to draw near to Jerusalem, he comes through Bethphage, and through the house of confession. Rom 10:10: for, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation . Bethphage is situated on the Mount of Olives, where there is an abundance of oil. Isa 5:1: a vineyard was made on a horn of oil . By oil is signified mercy, because it has the property of gladdening. Ps 103:15: that he may make the face cheerful with oil . So mercy gladdens: for God loveth a cheerful giver , 2 Cor 9:7. Likewise, oil is useful for lighting lamps. The Lord commanded that the clearest oil be offered to him. Likewise, it is useful for healing pains; and it signifies the grace of the Holy Spirit which heals. Hence it is said (Luke 10:34) that the Samaritan poured in oil and wine. Then he sent two of his disciples, saying to them ; and he signified the mission of the apostles into this world. John 20:21: as the Father hath sent me, I also send you . But two, to signify charity, which consists at least between two. Hence elsewhere (Luke 10:1): he sent them two and two . Or it signifies the active and contemplative life. Or two orders of preachers, namely, of the Jews and of the Gentiles. Hence the Apostle (Gal 2:8): for he who wrought in Peter to the apostleship, wrought in me also among the Gentiles . Or two, who were to be sent to the Gentiles, namely, Peter and Philip. And he does three things. First, he commands them on a salutary mission; secondly, he gives a command about salvation; thirdly, about contradicting. He says therefore go into the village that is over against you . Literally, there was a certain village which was opposite, to signify the world into which the Lord sent them. Mark 16:15: going into the whole world, preach the Gospel to every creature . And it will be against them. John 15:19: I have chosen you out of the world, therefore the world hateth you . He says therefore go into the village that is over against you . He commands something and foretells something. He commands, go etc.; he foretells, and you shall find an ass tied, and a colt with her . Others make no mention of the ass. They found both. Morally, by the ass and the colt are signified men living like brutes, because in this respect they are like beasts; Ps 48:13: man when he was in honor did not understand: he is compared to senseless beasts, and is become like to them . By the ass is signified Judea, by the colt the Gentile people. And why is the Jewish people signified by the ass? Because the ass has three properties. First, because it is a stupid animal, hence it is called asinus, i.e., senseless. So the man who abandons the law of the Lord is senseless. Deut 32:6: O foolish and senseless people . Likewise, it is appointed for burdens; so the Jewish people was burdened with the loads of the law, as Peter said (Acts 15:10): this is a burden which neither we, nor our fathers were able to bear . Likewise, the ass is an ignoble animal; so those are called ignoble who despise the commands of the Lord. But tied, namely, with the bonds of ignorance. Wis 17:17: for they were all bound together with one chain of darkness . Likewise, they were bound with the bond of sin. Prov 5:22: his own iniquities catch the wicked man . Loose them, and bring them to me . Here he introduces the salvation of the people. Loose them from the bonds of ignorance through teaching. Ps 106:14: he brought them out of darkness and the shadow of death . Likewise, loose them from the bonds of sins; hence he said to Peter above (16:19): whatsoever thou shalt loose upon earth, it shall be loosed also in heaven . And in Ps 31:1: blessed are they whose iniquities are forgiven, and whose sins are covered . Hence these, converting the people, brought them to Jesus. 1 Cor 1:13: was Paul then crucified for you? Isa 66:19: they shall declare my glory among the Gentiles . But, as the Apostle says (Titus 1:9), a bishop must have learning, that he may be able to exhort in sound doctrine : hence what he says, loose them , pertains to doctrine; but what follows, and if any man shall say anything to you etc., pertains to authority. Hence if any man shall say , contradicting, i.e., if anyone should wish to contradict, say that the Lord hath need of them, and forthwith he will let them go . In this is shown the power of Christ, because they would not have released them on account of the apostles, unless this were done by the work of Christ invisibly changing their hearts. Hence he gave them to understand that he himself was God, because it belongs to God alone to change the heart; hence the heart of man is in his hand. Likewise, because he says forthwith , he gives them to understand that just as those released them at once, they too should release at once. Or literally, because he will hold them a short time, and will release them at once, because he needs them only for the day. But there is a question according to the mystical exposition. Is it not said that he has no need of our goods? I say that he has no need except for our necessity and for his glory. Joel 2:32: whosoever shall call upon the name of the Lord, shall be saved . Everything that calls upon my name. Now all this was done etc. Here the reason for the command is presented. Lest anyone believe that this was done without reason, he therefore shows the reason: that it might be fulfilled which was spoken by the prophet etc. This is said through Zechariah (9:9). But the word "that" is taken not causally, but consecutively. For he does not act because the prophet had spoken, but rather the reverse: for Christ is the end of prophecy. Tell the daughter of Sion etc. Announce to the daughter of Sion: this refers to the people of Jerusalem who were subject to Mount Sion. Likewise, it signifies the whole Church, because Sion is interpreted as "watchtower." Announce his doings among the Gentiles , Ps 9:12. The dignity is foretold: behold your king . These Jews had long suffered tyrants; hence they expected a king, as was said (Jer 23:5): a king shall reign, and shall be wise . And he presents four things which commend the dignity of a king; correspondingly, four things which are found in tyrants. First, kinship, because a man is more attached to those who are more closely related. Deut 17:15: thou mayest not make a man of another nation king, unless he be thy brother . Hence he says behold your king . That is, of your own people. But sometimes kings degenerate into tyrants, because they seek their own advantage, which is contrary to the manner of a king; therefore it says he cometh to thee , i.e., for your benefit. Hab 3:13: thou wentest forth for the salvation of thy people, with thy Christ . Meek . Meekness befits a king, because to inflict punishment savagely is an act of ferocity. Prov 20:28: mercy and justice preserve the king . Therefore David was beloved by the people, because he was meek. Likewise, humility is required, because the Lord rejects the proud; therefore he says sitting upon an ass . Above (11:29): learn of me, because I am meek and humble of heart . And the disciples going, did as Jesus commanded them . After the command has been presented, here the execution of the command is presented. And first in general: the disciples going . Behold, the command of obedience is given. Exod 29:35: all the things the Lord hath commanded, we will do . Then in particular: and they brought the ass and the colt . By this is signified that they converted both Jews and Gentiles, as it says (Rom 1:14): to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor . And they laid their garments upon them . The garments are their virtues. Col 3:12: put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy . They laid on their garments, because they were an example to others, as it says (Phil 3:17): be followers of me, brethren, and observe them who walk so as you have our model . And made him sit thereon . According to the letter it is said that he sat upon both, because upon the hearts of Jews and Gentiles. And a very great multitude spread their garments in the way . After he has treated of the ministry of the disciples, he treats of the glory from the crowds. And first, the glory which they exhibit to him in deed; secondly, that which they exhibit in word, at and the crowds (...) cried out . And first, they spread their garments ; secondly, branches from the trees . And why? To do him honor, just as for great men the way is strewn when they come. Likewise, because the way was stony, therefore lest he be hurt, they spread them. According to the mystery, the disciples spread their garments upon the ass, which signify the virtues which they received from God, and these they communicated to Gentiles and Jews. But the garments of the crowds are the legal observances which on account of Christ were dispersed. Phil 3:7: the things that were gain to me, those I have counted loss for Christ . Likewise, by garments, bodies. Rev 3:4: thou hast a few names in Sardis which have not defiled their garments . Those therefore who spread their garments in the way were the first martyrs. Rom 12:19: revenge not yourselves, my dearly beloved; but give place unto wrath . Others cut boughs from the trees . These are the branches which were to bear fruit, by which are signified the holy fathers. He therefore cuts branches who converts them to Christ. Ps 1:3: and he shall be like a tree which is planted near the running waters . And the multitudes that went before and that followed, cried out . Here is presented the honor exhibited to him in word. But by whom? By those going before and those following, namely, by those who were before the coming and after; and both seek salvation, and have it from Christ. 2 Cor 6:13: having the same recompense . The crowds were seeking salvation; hence they cried out saying: hosanna to the Son of David etc. This salvation is begun in the present, and will be perfected in the future. Above (1:21): for he shall save his people from their sins . Hence they said, hosanna etc. Many say that it signifies redemption. But it is the same as "I beseech, save": Anna expresses the affect of one beseeching. Ps 11:2: save me . And they seek this from the son of David. So it is written (Jer 23:5): I will raise up to David a just branch , and it follows, in those days shall Juda be saved . And could he do this because he is the son of David? No, but because he cometh in the name of the Lord . Why? Because he comes confessing the Lord. John 5:43: I am come in the name of my Father, and you receive me not . There is therefore one salvation, deliverance from sins. Isa 35:4: he himself will come and will save us . Likewise, another salvation, by which they are freed from all punishment. Isa 51:8: but my salvation shall be forever, and my justice shall not fail . And this in the highest , i.e., give first salvation on earth, and afterwards in heaven. And when he had entered Jerusalem etc. Here he treats of the glory exhibited to him in the city. And first, the wonder of the crowds is presented: and the whole city was moved , i.e., was in wonder. Isa 60:5: then shalt thou see, and abound, and thy heart shall wonder, and be enlarged . Ps 59:4: thou hast moved the earth, and hast troubled it . Saying: who is this? And it is not surprising that they wonder, because even the angels wondered at his ascension, saying: who is this that cometh from Edom, with dyed garments from Bosra? Isa 63:1. The response is presented: and the people said, this is Jesus the prophet, from Nazareth of Galilee . Prophet signifies the act of proclamation. From Nazareth , because he was reared there, and from there was better known, and therefore was called Nazarene. And Jesus entered into the temple of God, and cast out them that sold and bought . Above the Evangelist showed the glory which was exhibited to Christ on the way, and that in the city; now he treats of the glory in respect to those things which were done in the temple. And three things were done in the temple which pertain to the glory of Christ. Because first he purified the temple; secondly, he healed the sick; thirdly, he opened the mouths of infants. Of these the Evangelist treats in order. Concerning the first: first the visitation of the temple is presented; secondly, the purification; thirdly, the reproof of the Jews. The second at and he cast out all them that sold and bought ; the third at he said to them etc. He says therefore and Jesus entered into the temple of God etc. But why, upon entering the city, did he come immediately to the temple? One reason: because he had come as a victim to be immolated; therefore he first came to the place of immolation, and this was the appointed day on which the lamb was to be presented, as it is read (Exod 12:6) that on the tenth day of the moon the lamb was to be presented, which was to be slain on the fourteenth day of the moon. But he was slain on Thursday evening. Therefore the offering had to be made on Palm Sunday. A second reason: because he showed himself to be the son of a revered father, in order to show reverence to his father, he came to his father's house. Mal 1:6: if I be a father, where is my honor? And in this an example of religion is given to us, that when we come to any city, we should first visit the temple. Ps 5:8: I will worship towards thy holy temple . Likewise, he acted as a good physician, who first addresses the cause of the disease. Hence sickness and the cause of spiritual corruption proceeds from the temple, because if the priest is corrupt, the people will easily be corrupted; therefore he first went to the temple, to apply the cure first to the temple. Ezek 9:6: begin ye at my sanctuary . For understanding these things you should know that, as it is read (Exod 23:15), all the sons of Israel were required to appear before the Lord once a year, and they were not to appear empty, but were to offer their oblations. And so it was that those who lived nearby would bring their animals with them, so as to profit thereby. Likewise, because some did not have money, therefore they had money-changers who would lend to those who had none, so that they could not excuse themselves from the oblation. But because it was forbidden that they should lend at usury, therefore they did not receive usury, but small gifts which are called coliba, namely, raisins, or things of that sort. Likewise, because some were poor who could not have large animals, and were not given credit, therefore they had ministers who sold doves and turtledoves, lest anyone lack an oblation. Hence the Lord was not reproving the oblations, but their covetousness. He says therefore and he cast out them that sold and bought , literally. The sellers were the ministers of the priests. Likewise, they had money-changers: therefore he overthrew the tables of the money-changers, and the chairs of them that sold doves , i.e., the seats in which they sat. Mystically, in the temple, i.e., in the Church, are those who strive after temporal gains, who are cast out of the Church: because they that will become rich fall into temptation and into the snare of the devil , 1 Tim 6:9. The money-changers can be called deacons, to whom is given the administration of temporal goods, as it says (Acts 6:2). Hence when they turn the office of dispensation to profit, they ought to be cast out of the Church. By the dove is understood the Holy Spirit; hence those selling doves are prelates selling spiritual gifts, such as ordination, or things of that sort. Acts 8:20: keep thy money to thyself, to perish with thee . Likewise, it can be explained that each person is a temple of God. 1 Cor 3:16: know you not that you are the temple of God? Hence each person should expel from himself buying and selling, so as not to serve God for the sake of riches; likewise avarice, which is signified by the money-changers; likewise the depravity of simony, and also to root out the appetite for simony from the heart, which is signified by the chairs. But here there is a literal question, because it says in John (2:14ff.) that this miracle took place before the arrest of John; but here it says it was near the passion. Augustine says that this miracle was done twice; therefore they are more culpable, since they had been reproved before. Likewise, since he was a man of lowly and humble appearance, how could he do this against the will of the priests and the great men? Jerome says that this is one of the greatest miracles the Lord performed, and that a certain power radiated from his face, by which he terrified men whenever he wished. And he said to them: it is written etc.; here he reproves them. And first in that which pertains to the dignity of the temple; secondly, in that which pertains to its use. It is written , namely (Isa 56:7), my house is a house of prayer . The explanation of this is found in 3 Kings 8:27, where it says, if heaven and the heavens of heavens cannot contain thee, how much less this house which I have built for thee? Hence it is not called the house of the Lord because he corporally inhabits it, but because it is a place appointed for praying to God. Just as a lord has a place where he receives and hears petitions, so the temple is the place where the Lord hears the prayers of the faithful. Our church is especially called a house, because Christ God dwells there corporally in the sacrament. Ps 147:20: he hath not done in like manner to every nation . Hence Augustine in his Rule: let nothing else be done in the oratory, except that for which it is appointed. Then he reproves them regarding its use: but you have made it a den of thieves : because those things which are of religion they turn to profit, and robbers lurk in dens to despoil passersby, and to acquire for themselves what is not their own. And there came to him the blind and the lame . Here is presented what pertains to the glory of Christ with respect to the healing of the sick. The blind who are in the temple signify those who are blinded by ignorance. Isa 59:10: we have groped for the wall as the blind . The lame are those who walk in the ways of the wicked. 3 Kings 17:28: how long do you halt between two sides? And they come to Christ in the temple, and he heals them. And the place befits this action, by which is signified that spiritual diseases are not cured except in the Church. He showed by his deed, because the children cried out, above, blessed is he that cometh in the name of the Lord . Isa 35:4: behold the Lord will come, and will save us; then shall the eyes be opened . There follows the indignation of the priests, hence he says and when the chief priests and Scribes saw (...) they were much displeased . Of such it is said (2 Tim 3:13): they always advance to worse . And first the reproof is presented; secondly, the inquiry; thirdly, the response. Concerning the first, three things. First, the cause of the indignation is presented; secondly, the indignation itself; thirdly, the confutation. Hence seeing the wonderful things that he did , namely, the blind receiving sight, etc., and no less was the fact that he cast out the buyers and sellers. For seeing these things, they said to him, turning to him, thy testimonies are wonderful: therefore my soul hath searched them , Ps 118:129. Likewise, seeing the children crying hosanna etc., they should have been moved to reverence. Above (11:15): thou hast hid these things from the wise and prudent, and hast revealed them to little ones . Mark 4:12: that seeing they may see, and not perceive . Hence these children praised, but these wise men were indignant and said to him: hearest thou what these say? As if to say, it is not just that a mere man should allow himself to be praised as God. Acts 12:22f.: because Herod allowed himself to be honored as God, therefore he was struck by an angel, and being eaten up by worms, he expired: in which an example is given to us, that if we are praised beyond our merit, we should not tolerate it. But he could not be praised beyond himself, because he was God. There follows the reproof. And first they are reproved in word; secondly, in deed. Jesus said to them, yea . The Lord responds very wisely. They intended that if he should restrain the children, they would have their purpose; if not, they would have an accusation against him. But the Lord responds so wisely that he neither reproved the children, nor did they have grounds for calumny. Hence he said yea , I hear, but they say nothing against me. But David says: out of the mouth of infants and of sucklings thou hast perfected praise . He does not say "thou hast spoken" but thou hast perfected , because the fact that such children praise God is from divine inspiration, for the works of God are perfect , Deut 32:4. Hence not from their own industry, but from the Holy Spirit. Wis 10:21: who maketh the tongues of infants eloquent . But how does he say infants, since such ones cannot speak, and therefore neither praise? I say that they are not called infants on account of their age, but on account of their simplicity, because they are free from malice. The Apostle (1 Cor 14:20): do not become children in sense: but in malice be children . Likewise, they are called sucklings, because they were moved by miracles: to be moved by miracles is, as it were, like milk, because milk is drunk without difficulty; so these were brought to the faith with sweetness through miracles. Heb 5:12: you are become such as have need of milk, and not of strong meat . And leaving them, he went out of the city into Bethania . Here he confutes in deed. And first, by a deed done regarding himself; secondly, by a deed done regarding the fig tree. He says therefore that leaving them, he went out . And that leaving was a sign that they themselves would leave him. Jer 51:9: we would have cured Babylon, but she is not healed . And he passes on to Bethany, to the house of obedience: for there Jesus dwells, as in Rom 6. And he abode there , because he remains in those who obey him. Acts 5:29: we ought to obey God rather than men . And not only in Bethany, but in anyone who is obedient. Hence John 14:15: if any one love me, he will keep my word , and it follows, and we will come to him and will make our abode with him . And in the morning, returning into the city, he was hungry . Here the confutation under a certain figurative action is presented. And first, the action is presented; secondly, the wonder of the disciples. Concerning the first: first, the occasion for working the miracle is presented; secondly, the barrenness of the tree; thirdly, the curse; fourthly, the effect. He says therefore in the morning, returning into the city, he was hungry . By this is signified the concern which he had for the salvation of the Jews. Hence in the morning he comes like a diligent workman concerned about his daily work, just as above (20:1): the kingdom of heaven is like to an householder, who went out early in the morning to hire laborers into his vineyard . He was hungry , both corporally and spiritually, because he always desires to do the will of his Father; John 4:34: my meat is to do the will of him that sent me . Likewise, corporally. But how? Since he was God, he had all things in his power; hence when he willed, he fasted; hence above (4:2): he fasted forty days and forty nights ; but when he willed, he was hungry . And seeing a fig tree . But why did he work this miracle on a fig tree rather than another? Because it is a very moist tree. Hence that it immediately dried up was a most evident miracle. And it signifies Judea for two reasons: both because the fig tree produces early figs, which ripen more quickly, and these were the apostles, who were the greatest. Likewise, this fruit has many seeds under one skin, just as under one law there were many. And this tree was by the wayside , i.e., Christ, because it was in expectation, and did not wish to come to the way: for he is the way; John 14:6: I am the way, and the truth, and the life ; and Isa 36:21: this is the way, walk ye in it . He came to it . In Mark it says that he came to see if perhaps he should find anything. But what is this? For then it was not the season for figs. It must be said that sometimes Scripture presents something, not because it is so, but on account of some effect: hence he did not come to seek, but he came because of the suspicion of the disciples; hence he came to perform a miracle. He came to it , when he visited Judea. Luke 1:78: the Orient from on high hath visited us . It has leaves, namely, legal observances; but no fruit. So some have a certain appearance of honesty, although they are interiorly evil and perverse. There follows the curse: and he saith to it: may no fruit grow on thee henceforward forever . It seems that he acted unjustly, because it was not the season for figs. Likewise, it seems that he inflicted injury on the owner. But see that, just as the Lord's words are a certain figure, so are his deeds. Sometimes the Lord wishes to manifest his teaching, and then he manifests it in men; sometimes his punitive power, and then he manifests it in other things. Hence he exercised his power there, to show that Judea would be barren, as it says in Rom 11. So sometimes it happens that some who are interiorly evil, but outwardly flourishing, are dried up by the Lord lest they corrupt others. 2 Tim 3:8: men corrupted in mind, reprobate concerning the faith; but they shall proceed no farther . Luke 13:7: behold, for these three years I come seeking fruit on this fig tree, and I find none. Cut it down . There follows the effect: and immediately the fig tree withered away . Ps 21:16: my strength is dried up like a potsherd , because in the time of the disciples Judaism withered, and afterwards the legal observances dried up as the Gospel grew. And they became abominable; the fruitful land was turned into a salt marsh, by reason of the wickedness of them that dwelt therein , Ps 106:34. And the disciples seeing it wondered . Here first the wonder is presented; secondly, the satisfaction of the wonder. He says and the disciples seeing it wondered . Just as men wonder when they see a spirit that seems good, and it quickly withers, so they wondered how it dried up so quickly. And Jesus answering etc. Here he satisfies them. And first by showing the power of faith: hence he says amen I say to you . Above he presented the same teaching, but here he explains it; hence he says if you shall have faith, and stagger not ; because faith must be firm without hesitation; James 1:6: but let him ask in faith, nothing wavering . Not only shall you do what is done to the fig tree : for he himself through faith dwells in man, and works in man; therefore, as he himself does, so also does he in whom he dwells. If you shall say to this mountain, take up and cast thyself into the sea, it shall be done . Some say that this never happened. Jerome says that the apostles did many things that are not written. Likewise, if it is not read as done by them, it is read as done by other apostolic men, as Gregory narrates of a certain one, as was said above. Likewise, the Lord did not say that it would happen, but that it could, if need arose; but the need did not present itself. Spiritually, by the mountain we understand the devil. Hence if you shall say to the devil, cast thyself into the sea , i.e., into hell, it shall be so . Or into the sea , i.e., into evil men. Or by the sea, pride. Ps 89:2: before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God . Hence if you shall say to the proud man, take up , from the just, and cast thyself into the sea , i.e., into evil men. Or by the mountain, Christ; hence if you shall say to this mountain , i.e., to Christ, take thyself up , namely, from the Jews, and cast thyself into the sea , i.e., into the Gentiles, who are a sea by reason of their turbulence. Acts 13:46: because you judge yourselves unworthy of eternal life, behold we turn to the Gentiles . Likewise, he touches upon the power of faith with respect to prayer: for all things whatsoever you shall ask in prayer believing, you shall receive ; above (2:7): ask, and you shall receive .
21—2
Mt 21:23-46
23. And when he was come into the temple, there came to him, as he was teaching, the chief priests and ancients of the people, saying: By what authority dost thou these things? And who hath given thee this authority? 24. Jesus answering, said to them: I also will ask you one word, which if you shall tell me, I will also tell you by what authority I do these things. 25. The baptism of John, whence was it? From heaven or from men? But they thought within themselves, saying: 26. If we shall say, from heaven, he will say to us: Why then did you not believe him? But if we shall say, from men, we are afraid of the multitude: for all held John as a prophet. 27. And answering Jesus, they said: We know not. He also said to them: Neither do I tell you by what authority I do these things. 28. But what think you? A certain man had two sons: and coming to the first, he said: Son, go work to day in my vineyard. 29. And he answering, said: I will not. But afterwards, being moved with repentance, he went. 30. And coming to the other, he said in like manner. And he answering said: I go, Sir. And he went not. 31. Which of the two did the father's will? They say to him: The first. Jesus saith to them: Amen I say to you that the publicans and the harlots shall go into the kingdom of God before you. 32. For John came to you in the way of justice: and you did not believe him. But the publicans and the harlots believed him: but you, seeing it, did not even afterwards repent, that you might believe him. 33. Hear ye another parable. There was a man, an householder, who planted a vineyard and made a hedge round about it and dug in it a press and built a tower and let it out to husbandmen and went into a strange country. 34. And when the time of the fruits drew nigh, he sent his servants to the husbandmen that they might receive the fruits thereof. 35. And the husbandmen laying hands on his servants, beat one and killed another and stoned another. 36. Again he sent other servants, more than the former; and they did to them in like manner. 37. And last of all he sent to them his son, saying: They will reverence my son. 38. But the husbandmen seeing the son, said among themselves: This is the heir: come, let us kill him, and we shall have his inheritance. 39. And taking him, they cast him forth out of the vineyard and killed him. 40. When therefore the lord of the vineyard shall come, what will he do to those husbandmen? 41. They say to him: He will bring those evil men to an evil end and let out his vineyard to other husbandmen that shall render him the fruit in due season. 42. Jesus saith to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes. 43. Therefore I say to you that the kingdom of God shall be taken from you and shall be given to a nation yielding the fruits thereof. 44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it shall grind him to powder. 45. And when the chief priests and Pharisees had heard his parables, they knew that he spoke of them. 46. And seeking to lay hands on him, they feared the multitudes, because they held him as a prophet.
And when he had come . Here they reprove him by questioning. And first, the questioning is presented; secondly, the confutation, at Jesus answering said to them . Concerning the first, two things. And first, the questions are presented; secondly, Christ's responses. And first, the question of the Jews is presented; secondly, Christ's, at but Jesus answering said to them: I will also ask you etc. They say therefore, by what authority dost thou these things? He had cast out the buyers and sellers from the temple, and likewise had worked miracles: therefore they ask by what authority he does these things. Chrysostom says that in the world there was a twofold power, namely, royal and priestly: hence as to the first they ask: from where do you profess to have this power? Likewise, as to the second: who gave thee this authority? Do you have it from a priest or from God? For it was the case that sons succeeded their fathers in priestly authority. Who gave it to you? You do not have it from Caesar, not from a priest. Hence Chrysostom says: every man, whatever the opinion someone has about another, esteems him accordingly. Therefore, because they did not have a good opinion of Christ, etc. Or it can be referred to his working of miracles. There is the power of God and the power of the devil. Job 41:24: there is no power upon earth that can be compared with him . Hence, by what authority dost thou these things? God's, or the devil's? But Origen objects that if he were acting by the power of the devil, he would not say so. Therefore he explains it differently, saying that the power of God is manifold: one in general, many in particular, as one for this purpose and another for that. Hence they ask by what authority, i.e., in what degree of power, as about the prophets. For some had one power, others another. According to Chrysostom, when someone asks in order to learn, then the truth should be answered to him; but when he asks in order to test, then he must be reproved and confuted. So the Lord, because he knew they were testing him, said: I will also ask you one thing. The baptism of John, whence was it? From heaven, or from men? Peter baptized, and it is not called the baptism of Peter; and John baptized, and it is called the baptism of John; because in John's baptism everything was done by man; but in Peter's baptism sins were remitted, which could not be done by man. John 1:33: he upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Spirit . For although John baptized, he did not do so from himself; hence John 1:33: he who sent me to baptize with water said to me etc. Then the responses are treated. And first, the response of the Jews; secondly, of Christ. It is true that the lesser people believed, but the Pharisees were indignant; therefore, if they said it was from men, their confusion would follow. Likewise, all held John to be a prophet; above (11:7): what went you out into the desert to see? etc. And answering they said: we know not . They lie. Ps 26:12: iniquity hath lied to itself . Then Christ's response is presented: neither do I tell you . In this is contained an example, that from him who will not say what he knows, the Lord hides other things; hence Wis 7:13: without guile I learned, and without envy do I communicate . But what think you? A certain man had two sons etc. Above the Lord suppressed their inquiry by his own question; here he refutes the inquirers. And first concerning disobedience; secondly, concerning malice, and this according to two parables, the second of which explains and clarifies the first. Concerning the first, two things. First, he presents the parable; secondly, the explanation, at Jesus saith to them etc. Concerning the first, three things. First, he commits the judgment to his hearers; secondly, he narrates the event; thirdly, he demands their verdict. He says what think you? It is a powerful testimony that he commits the judgment to his adversaries. Job 6:29: answer, I beseech you, without contention, and judge that which is just . Then he sets forth the event: a certain man had two sons . This man is God; the two sons are two peoples. Sir 33:15: look upon all the works of the Most High: two and two, one against another . Or two kinds of men, the just and sinners. They are not called just in every sense, but those who profess themselves to be just; and sinners not in every sense, but those who do penance. Or these two sons are clerics and laity. It treats therefore of obedience. And first, the command is presented; secondly, the refusal; thirdly, the fulfillment. And coming to the first . The first is the Gentile people, which began from Noah, just as the Jewish people began from Abraham. Likewise, the first is called the nation of the laity, because clerics exist for the sake of the laity, to instruct them. Hence he came to the first, i.e., to the Gentile people, through interior inspiration, or through the manifestation of angels. He said: son, go work today in my vineyard . The vineyard of God is justice. Work therefore in the vineyard, i.e., do works of justice. And he says today , as though for the whole time of your life. And when did he say this? When he inspired interiorly by giving the light of reason. Ps 4:6: many say: who showeth us good things? The light of thy countenance, O Lord, is signed upon us . Then the refusal is presented. But he answering said: I will not . This is nothing other than to despise the commands of God. Job 21:14: the knowledge of thy ways we desire not . After this follows the fulfillment: but afterwards, being moved with repentance, he went . Jer 31:19: after thou didst convert me, I did penance . There follows the disobedience of the second: and first the command is presented, secondly the transgression. He says coming to the other , that is, the Jewish people, or the clergy, or those who call themselves just; he said in like manner. And he answering said: I go, sir . He professes that he will keep justice; hence the Jewish people says: all things whatsoever the Lord shall command, we will do . So also clerics and all religious say. Hence he promised to go. And he went not . Mal 2:8: but you have departed out of the way, and have caused many to stumble, and have made void the covenant, saith the Lord of hosts . Then he draws out the verdict: which of the two did the will of his father? The first did not promise, but he did it; the second promised, but did not do it. Which of these did the will of his father? They answer and say to him: the first , because it is better not to vow, than after a vow not to pay what was promised , Eccl 5:4. And 2 Pet 2:21: it is better not to know the way of truth, than after knowing it to turn back ; for therein is a double sin: the sin of disobedience and the transgression of a vow. Then he applies the parable. And first he presents the preeminence of the Gentiles over the Jews, or of the laity over the clergy; secondly, he assigns the reason. He says to them: amen I say to you, that the publicans and the harlots shall go into the kingdom of God before you . A similar saying was given above (20:16): and the last shall be first . Chrysostom asks why he mentions publicans and harlots rather than others. He answers that by publicans he means sinners. The sin of publicans is avarice, because when they collect taxes, they acquire much for themselves, and seize beyond what has been entrusted to them. But the sin of men is avarice, the sin of women is lust, since they are idle, and idleness hath taught much evil. Ezek 16:49: this was the iniquity of Sodom: fullness of bread and abundance of idleness . Shall go into the kingdom of God before you , i.e., they draw nearer to the kingdom; above (12:41): the men of Nineveh shall go before you etc. There follows the reason. And first he says that the Jews were disobedient; secondly, that the publicans obeyed; thirdly, that they did not follow him. He says John came to you in the way of justice , because he led them into the way of justice. Or in the way of justice , because he observed the way of justice, namely, the way of penance, and you did not believe him . For they said to him: art thou Elias? And when he said no, they said: why then dost thou baptize? But the publicans and the harlots believed him . And this is found above in chapter 3, that they came to John to be baptized. But you, seeing it , namely, that others were converted and fulfilled what he had commanded, did not even afterwards repent, that you might believe him . For that man is the worst who does not repent of what he has done. Jer 8:6: there is none that doth penance for his sin, saying: what have I done? Hear another parable . The Lord had asked about the baptism, and they refused to answer; but now he questions covertly, so that they may not perceive; therefore he sets forth a parable, and does two things. First, he presents the parable; secondly, he demands their verdict, at when therefore the lord of the vineyard shall come, what will he do to those husbandmen? Concerning the first, three things. First, the benefit conferred is presented; secondly, the demand for recompense, at and when the time of the fruits drew near etc.; thirdly, the ingratitude, at and the husbandmen laying hands on his servants etc. Concerning the first, three things. First, the planting of the vineyard is presented; secondly, its adornment; thirdly, its leasing. He says therefore there was a man, a householder, who planted a vineyard etc. A similar passage is found in Isa 5:1, where it says: a vineyard was made for my beloved on a horn of an olive tree . But here he says that the householder plants a vineyard. Some say that there he inveighs against the vineyard; hence he says: what more could I have done for my vineyard? But here against the husbandmen. Therefore it is explained in two ways according to Jerome and Chrysostom. The vineyard is called the Jewish people; Isa 5:7: the vineyard of the Lord of hosts is the house of Israel . It is against the husbandmen, because as regards the present, this malice did not proceed from the people, but from the rulers; John 7:48: hath any one of the rulers believed in him? Therefore not against the vineyard. This vineyard is not the house of Israel, but the justice of God, which was secretly handed down in sacred Scripture; hence he says there was a man, a householder, who planted a vineyard , i.e., the Jewish people; Ps 79:9: thou hast brought a vineyard out of Egypt . Or he placed justice in the teaching of the law. And made a hedge round about it , for the protection of the vineyard; hence those things which are set for protection, whether they be the prayers of the saints, or the guardianship of angels, are called a hedge; hence Hosea 2:6: I will hedge up thy way with thorns . But if the vineyard is called justice, by the hedge he means the hidden words of Scripture. For according to the mystical sense, the hidden things of Scripture are not to be disclosed to anyone, because what is holy is not to be given to dogs, above (7:6). And dug in it a winepress . A winepress is set up so that the wine of charity may be pressed out. If by the vineyard is understood the Jewish people, by the winepress is understood the altar of holocausts. Likewise, the martyrs are understood, who shed their blood for the faith; Isa 63:3: I have trodden the winepress alone . Or it can also be understood as the order of prophets, in whom the wine of wisdom was pressed out. Or it can be called the depth of sacred Scripture. Likewise, all the fruit of the vineyard is gathered in the winepress: so whatever the soul can do, all should be gathered to the praise of God. And built a tower . By the tower is understood the temple. Micah 4:8: and thou, O cloudy tower of the flock, unto thee shall the first dominion come . Or the knowledge of God; Prov 18:10: the name of the Lord is a strong tower . Then concerning the leasing: and let it out to husbandmen , i.e., he established it on a fixed payment. The husbandmen are Moses and Aaron, who held the governance. Job 31:39: if I have afflicted the soul of the tillers thereof . Gregory: those who are placed over the people. He went abroad , the Lord, not by changing place, but by leaving man to his own free will. Sir 15:14: God made man from the beginning, and left him in the hand of his own counsel , i.e., he dismissed him to his own free will. Hence he is said to go abroad, when he does not inflict punishment for every sin. Or he did not appear so manifestly as before, namely, as when he appeared in the bush (Exod 3:2). And when the time of the fruits drew near . Whoever makes anyone bear fruit, expects a benefit: and so the Lord expects that benefit be rendered to him for his glory. With respect to an individual, the fruit is not in childhood, but in full age; hence when one comes to adolescence, then he demands fruit: so when the people had been planted and the law given, he demanded fruit, and they did not acknowledge him. Jer 8:7: the kite in the air hath known her time; but my people hath not known the judgment of the Lord . He sent his servants , i.e., the prophets, to the husbandmen , i.e., to the Jews, to receive the fruits thereof , i.e., to induce men to act well. Below (28:34): I send to you prophets, and wise men, and scribes: and some of them you will kill etc. After this the malice is treated. And first with respect to the first group; secondly, with respect to the second; thirdly, with respect to the third. And the husbandmen laying hands on his servants, beat one , as Micaiah, killed another , as Isaiah, and stoned another , as Naboth. Heb 11:37: they were stoned, they were cut asunder, they were killed by the sword . Again he sent other servants . Likewise, he sent prophets individually, as Moses and Aaron and others; but after, in the time of David, he sent many companies of prophets. For the Lord wills to set his mercy against their malice. Hence and they did to them in like manner . Deut 31:27: you have always been contentious against the Lord . There follows thirdly: and last of all he sent to them his son etc., which was the height of consummate malice. And he does three things. First, the mercy of the Lord is presented; secondly, their malice; thirdly, the execution of the wicked plan. And last of all he sent to them his son . Heb 1:1: God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days, hath spoken to us by his Son . He sent to them his son, saying: they will reverence my son . But what is it that he says, they will ? Did he not know? Jerome says that this doubtful way of speaking signifies the freedom of the will, to show what they were going to be; because he who does not honor the Son does not honor the Father. Or he speaks thus because some did reverence him. Then the purpose of malice is presented. And first, the scheming is presented; secondly, the plan; thirdly, the malice. But the husbandmen seeing the son, said among themselves: this is the heir; come, let us kill him, and we shall have his inheritance ; for the son is truly the heir of his father, because what he asks, he obtains. Ps 2:8: ask of me, and I will give thee the Gentiles for thy inheritance . Likewise, he is the heir because whatever the Father has, he also has: for he is not called an heir as someone else who receives his inheritance upon the father's death, but because what is the Father's is always also his. But against this: if they had known it, they would never have crucified the Lord of glory (1 Cor 2:8). This is true if they had truly known; but they knew by conjecture. There follows the plan: come, let us kill him . Wis 2:20: let us condemn him to a most shameful death . And what is the plan? We shall have his inheritance . For they knew from the law that he was to rule over the Jewish people. Hence they feared lest he impose upon them the yoke of the law, and destroy their traditions. Therefore they would not endure the yoke of Christ; hence they endured the yoke of the Romans. Hence John 11:48: lest perhaps the Romans come, and take away our place and nation . Then the execution is presented: and taking him, they cast him forth out of the vineyard, and killed him , because they crucified him outside the gate of the city, and so they killed him as though a stranger to the vineyard. Isa 53:7: he was led as a sheep to the slaughter etc. That they cast him out of the vineyard is found in John, that whoever confessed the name of Christ was cast out of the synagogue. Then he demands their verdict: when therefore the lord of the vineyard shall come, what will he do to those husbandmen? So subtly does the Lord ask that they judge against themselves, as Nathan did with David when he sinned with Bathsheba. The verdict is given: he will bring those evil men to an evil end , i.e., to destruction in the present and in the future. And they say evil , i.e., bitterly. Above (7:2): with what measure you mete, it shall be measured to you again . Wis 6:7: the mighty shall be mightily tormented . He will bring those evil men to an evil end, and will let out his vineyard , i.e., his people, to other husbandmen , i.e., to the apostles, that shall render him the fruit in their seasons . Ps 1:3: and he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season . Job 34:24: he shall break in pieces many and innumerable, and shall make others to stand in their stead . And here there is a question, why in Mark the Lord answers, while here the Jews do. Solution. I say that first the Lord said it, and afterwards they said it. Likewise, in Luke it is found that when the Lord was saying this, they said, "God forbid." The true answer is that first they said it; afterwards, understanding that it was against them, they said "God forbid." Likewise, it is true that the rulers said it. And although they perceived that it was against them, they did not contradict; but the people said "God forbid." Jesus saith to them . Here the confirmation is presented. And first the authority; secondly, the exposition. He says have you never read in the Scriptures (this is read in Ps 117:22): the stone which the builders rejected, the same is become the head of the corner? And he presents four things. First, the rejection; secondly, the dignity; thirdly, the cause; fourthly, the wonder. He says the stone etc. The stone is Christ, who is called a stone from many likenesses. Isa 28:16: behold I will lay in the foundations of Sion a cornerstone etc. The builders are the apostles. Let each one see how he builds. Hence that stone which they rejected , i.e., cast out, the same is become , i.e., was established, the head of the corner , i.e., the head of Jews and Gentiles. Hence he was made the head of the Church. But they could say: he made himself the head; therefore he says by the Lord this has been done . Ps 117:16: the right hand of the Lord hath wrought strength etc. And what is this exaltation like? And it is wonderful in our eyes ; Hab 1:5: behold among the nations, and see: wonder, and be astonished: for a work is done in your days, which no man will believe, when it shall be told . For so great was the dignity, that it would not have been done, had not the grace of God accomplished it. Eph 2:8: for by grace you are saved through Christ . Then he explains; and he presents two conclusions. The first is drawn from what was said in the parable; the second is taken from what was said in the scriptural text. He says therefore therefore I say to you, that the kingdom shall be taken from you , i.e., sacred Scripture, because you will lose the understanding of sacred Scripture. John 12:40: he hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them . Or the prelacy over the Church of the faithful, because their glory has been transferred. And shall be given to a nation yielding the fruits thereof . Isa 55:4: behold, I have given him for a witness to the people, a leader and a master to the Gentiles. Behold thou shalt call a nation which thou knewest not: and the nations that knew not thee shall run to thee . But how was it given to them? Above it was said that he leased it; but here that it is given. Because when it does not bear fruit, it is said to be hired or mercenary; but when it is given, then it bears fruit. He presents a twofold punishment: and whosoever shall fall on this stone, shall be broken . This is explained according to Jerome thus: he falls upon the stone Christ who holds the faith concerning him, i.e., concerning Christ, but falls through the sin which he commits against him. Therefore sinners fall, because they do not have charity. But on whomsoever it shall fall, it shall grind him to powder . Christ falls upon the unbelieving. This is the difference: because when a vessel falls upon a stone, the vessel is not broken on account of the stone, but on account of the manner of the fall, according to how far it falls from a height; but when a stone falls upon a vessel, it breaks it according to the size of the stone. So when a man falls upon the stone Christ, he is broken according to the magnitude of his sin; but when he becomes unfaithful, he is utterly crushed. Or someone falls upon the stone when he sins by his own will; but then, namely, the stone falls upon him when Christ punishes him, and then he is entirely ground to dust. Ps 17:43: I shall beat them as small as the dust before the wind . There follows the time of malice: and when they had heard, they knew that he spoke of them . And there follows the malice: and seeking to lay hands on him, they feared the multitudes , because they held him as a prophet . And this is clear.
22—1
Mt 22:1-14
1. And Jesus answering, spoke again in parables to them, saying: 2. The kingdom of heaven is likened to a king who made a marriage for his son. 3. And he sent his servants to call them that were invited to the marriage: and they would not come. 4. Again he sent other servants, saying: Tell them that were invited, Behold, I have prepared my dinner: my beeves and fatlings are killed, and all things are ready. Come ye to the marriage. 5. But they neglected and went their ways, one to his farm and another to his merchandise. 6. And the rest laid hands on his servants and, having treated them contumeliously, put them to death. 7. But when the king had heard of it, he was angry: and sending his armies, he destroyed those murderers and burnt their city. 8. Then he saith to his servants: The marriage indeed is ready; but they that were invited were not worthy. 9. Go ye therefore into the highways; and as many as you shall find, call to the marriage. 10. And his servants going forth into the ways, gathered together all that they found, both bad and good: and the marriage was filled with guests. 11. And the king went in to see the guests: and he saw there a man who had not on a wedding garment. 12. And he saith to him: Friend, how camest thou in hither not having on a wedding garment? But he was silent. 13. Then the king said to the waiters: Bind his hands and feet, and cast him into the exterior darkness. There shall be weeping and gnashing of teeth. 14. For many are called, but few are chosen.
It was said above that the persecutors of Christ were provoked to kill him for three reasons: because of his glory, because of his wisdom by which he confuted them, and because of his justice by which he rebuked them. How they were provoked by Christ's glory has been discussed; now we must discuss how they were provoked by his wisdom. And first, insofar as he shows their condemnation in advance; secondly, insofar as he confutes them by disputing, at then the Pharisees going, consulted among themselves how to ensnare him in his speech . In this parable, in which the reprobation of the Jews and the calling of the gentiles are treated, first the preparation of the wedding is presented; secondly, the calling of the Jews and their refusal; thirdly, the calling of the gentiles. The second is at and he sent his servants to call those that were invited ; the third at then he said to his servants , etc. He says, therefore, and Jesus answering, spoke . To whom did he respond? It was not said that he was speaking to anyone. But they wanted to seize him, so he responded not to words, but to their malice; therefore he spoke to them in parables: the kingdom of heaven is likened to a king who made a marriage for his son . Here the parable of the wedding is presented, and a similar parable is presented in Luke 14:16. And according to Gregory, it does not seem to be the same, because there mention is made of a supper, here of a wedding. Likewise, no one was excluded from that supper, but here someone is excluded. Hence it is a different parable. By that one the heavenly banquet is understood; by this one the banquet that takes place on earth. And therefore that one is called a supper, because no one is excluded from it, but from this one someone is excluded. It can be said, according to some, that it is the same parable, because in ancient times dinner and supper were called the same thing, since men were not accustomed to eat except until the ninth hour. Or it can be said that Luke says what Matthew passed over. But I believe it is a different one. Concerning this parable, let us see who this king is. And it is said that he is God, and the person of the Father is understood, because he says for his son . But why does he say to a king? The reason, as Origen says, is that a king is so called from ruling. But we cannot, nor are we capable of receiving his kingdom as it is; rather he rules us according to our mode. Deuteronomy 32:11: as the eagle enticing her young to fly . And therefore he is called a king , because he rules us in a human manner. But when he shall be seen as he is, then he will be king, because then he will rule according to himself. Hence the Apostle, 1 Corinthians 13:12: we see now through a glass in a dark manner, but then face to face . He says, the kingdom of heaven is likened to a king . For just as in a kingdom there are many things -- for there is a king, a kingdom, and those who serve -- so also in that kingdom; therefore it is likened to a king who made a marriage for his son . The son is Christ, of whom it is said in 1 John 5:20: that we may be in his true Son . He is the true God, and eternal life. What these nuptials are can be explained in four ways. First, through the union of human nature with the divine, so that human nature is the bride, and the bridal chamber was the womb of the Virgin. Psalm 18:6: he hath set his tabernacle in the sun: and he as a bridegroom coming out of his bride chamber . And this explanation has some difficulty, because it could be thought that the person of the Father is not other than the person of the Son. Hence it can be said that the bridegroom is the incarnate Word; the bride, the Church; hence the Apostle, Ephesians 5:32: this is a great sacrament: but I speak in Christ and in the Church . Likewise, of the Word itself to our soul. For the soul becomes a partaker of the glory of God through faith, and thus our nuptials are made. Hosea 2:20: I will espouse thee in faith . Likewise, the nuptials will take place at the general resurrection. But Christ is the way of this resurrection; John 14:6: I am the way . Then there will be nuptials, when our mortal nature shall be swallowed up by life, as is found in 2 Corinthians 5:4. But if we speak according to Gregory, we should explain it of present things, according as the Church is espoused to Christ, and our soul to God through faith. There follows the calling of the Jews. And first a twofold calling is presented; secondly, the excuse, at but they neglected , etc. Concerning the first, he does two things according to the two callings. Hence he says, and he sent his servants to call those that were invited . And according to what Origen says there, the text is twofold, because one reading has he sent his servant , another his servants . If the reading is servant , then three things are to be considered. First, the invitation; secondly, the calling; and thirdly, another invitation. The Jews, then, were invited in the patriarchs; hence it was said to Abraham: in thy seed shall all the nations of the earth be blessed . Galatians 3:16: to Abraham were the promises made, and to his seed , etc. The first one sent was Moses. Numbers 12:7: my servant Moses is not so, who is most faithful in all my house . And there follows, why then were you not afraid? And they would not come . Deuteronomy 31:27: while I am yet living and going in with you, you have always been rebellious against the Lord . The second calling is through the prophets, of whom Amos 3:7 says: the Lord God doth nothing without revealing his secret to his servants the prophets . Or the reading can be servants ; and then by the first are signified the prophets, to whom the Jews were always rebellious; Acts 7:51: you always resist the Holy Spirit . By the second, the apostles, to whom it was said above at 10:5: go not into the way of the gentiles . Or by the first, the prophets and the first apostles; by the second, the successors of the apostles. Again he sent other servants . Here another invitation is presented. And an increase of benevolence on the part of the one inviting is presented, and an increase of malice on the part of those refusing. In the first calling he promised nothing; but in this one he promises, because he says, tell them that were invited: behold, I have prepared my dinner . This dinner is a spiritual refreshment; Proverbs 9:2: wisdom hath slain her victims, mingled her wine, and set forth her table; she hath sent her maids to invite to the tower. My beeves and fatlings are killed . And this saying can be explained according to Origen as the disposition of the wisdom of God. The beeves are called strong reasons; Isaiah 8:11: with his strong hand he instructed me . Fatlings are so called as if well nourished. Fatlings are properly fattened birds, which are nourished and fattened, and they signify subtle meanings, and they become fattened when they are multiplied with sacred meanings, by which the soul is fattened; Psalm 62:6: let my soul be filled as with marrow and fatness . For whatever is necessary is found in sacred Scripture. Therefore all things are ready . Psalm 18:8: the law of the Lord is unspotted, converting souls . This is the invitation of wisdom, Proverbs 9:5: come, eat my bread, and drink the wine which I have mingled for you . Or, it signifies spiritual refreshment: by the beeves are signified the examples of the saints, which the Lord prepared as an example; James 5:10: take for an example of suffering evil, of labor and patience, the prophets . Hence he presents the tribulations of the saints as an example. According to Gregory, by the beeves are signified the fathers of the Old Testament, because a bull strikes with its horns, and in the time of the fathers vengeance was always sought, and it was commanded that an eye be given for an eye. By the fatlings, the fathers of the New Testament, who left all things for Christ and are fattened with the wisdom of God, slain for the sake of God; and both were slain. All things are ready; come to the marriage . Christ has suffered, he has opened the heavens, he has sent the apostles. Or by the beeves are understood the priests of the Old Testament, because the bull is a sacrificial animal; by the fatlings, the prophets who were fattened with the wisdom of God. But they , namely, those hardened in malice, neglected it . Some leave off through negligence, but others through malice, who persecute preachers; hence he says, but they neglected it . And what was the cause? Because they went their ways, one to his farm, and another to his merchandise . They seemed to have a just cause outwardly, but the Lord does not accept it, because no temporal things should keep one from coming to God. According to Hilary, by what he says, to his farm , is signified the desire for human glory; John 12:43: they loved the glory of men more than the glory of God ; Jeremiah 5:4: but I said: perhaps these are poor and foolish, not knowing the way of the Lord and the judgment of their God . By what he says, another to his merchandise , is signified the desire of avarice; Jeremiah 6:13: from the least of them even to the greatest, all are given to covetousness . According to Chrysostom, some have the occupation of laboring with their own hands, others in merchandise, i.e., in their own business. There follows, and the rest laid hands on his servants , i.e., the apostles, and having treated them contumeliously, put them to death , because they killed many from both the Old and New Testaments. Hence below, 23:34: I send to you wise men and scribes, and some of them you will kill , etc. And he makes no mention here of his own death, but only of that of his disciples, because he had already made sufficient mention above. Then follows their punishment: but when the king had heard of it, he was angry , etc. Above he presented the spiritual penalty; here he presents the temporal one; hence above it was said a king , but here it says the king , because the name of man seems to pertain to mercy, but that of king to punishment; therefore here only king is said; Wisdom 14:17: those whom men could not honor in presence, because they dwelt far off, they made an evident image of the king whom they had a mind to honor, that by their earnestness they might worship him that was far off as though he were present. But the king was angry . It should be noted that when anger is attributed to God, it does not signify a disturbance but vengeance: for those who are angry are accustomed to punish, hence anger is called punishment. This should be noted against the heretics, because they are accustomed to object that the God of the Old Testament is not good, because he commanded punishments, etc. Hence, having sent his armies, he destroyed those murderers . The armies are angelic spirits, or Roman citizens who under Titus and Vespasian killed many; Psalm 23:1: the earth is the Lord's, and the fullness thereof. And burnt their city , because they were burned; Isaiah 1:7: your cities shall be burnt with fire . Or it can be understood mystically, namely, their bodies, or the congregations of heretics. There follows the calling of the gentiles, and the examination is presented. And he does three things. First, the command is presented; secondly, the execution; thirdly, the effect. The second is at and his servants going forth , etc.; the third at and the wedding was furnished with guests . Concerning the first, he does two things. First, he assigns the reason for the command; secondly, he presents the command. He says, therefore, then he said to his servants: the wedding indeed is ready, but they that were invited were not worthy. The wedding indeed is prepared , i.e., the Son has become incarnate, according to that saying of Isaiah 5:4: what is there that I ought to do more to my vineyard? But they that were invited were unworthy , i.e., they rendered themselves unworthy. And how? As it is said in Romans 10:3: for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God ; and Acts 13:46: but because you reject it and judge yourselves unworthy of eternal life, behold, we turn to the gentiles . Hence through the sin of the Jews, salvation was made for the gentiles; Apocalypse 3:11: hold fast that which thou hast, that no man take thy crown . There follows the command: go therefore into the highways , etc. By the ways are understood diverse teachings, because these are certain ways that lead us to the truth. The gentiles are at the exits of the teachings. Hence, go to the highways , i.e., to those who cling to erroneous teachings. Or otherwise. Isaiah 9:2: the people that walked in darkness have seen a great light . Hence by ways are understood good actions, of which Proverbs 4:27 says: the ways that are on the right hand, the Lord knoweth ; by exits, whatever things can contribute to actions. And whosoever you shall find, call to the marriage . Hence below at 28:19: go, teach all nations , etc. There follows the execution: and his servants going forth into the ways, gathered together all ; Mark 16:20: but they going forth preached everywhere, the Lord working withal . But what does he mean when he says good and bad? It can be said, those who were first bad, and afterward good. Or it can be said, when he says good and bad , that he speaks comparatively, since among them some are good according to civil virtues. Or good and bad , because after they were gathered together, good and bad are mixed together. And the wedding was furnished with guests , i.e., with the faithful. Above at 13:48 a similar thing is presented: which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth. And the king went in , etc. Here the examination of those gathered is presented. And first the examiner is presented; secondly, the examination; thirdly, the condemnation. The examiner entered. For he enters when he exercises judgment upon them; Genesis 18:21: I will go down and see : and this at the final judgment; likewise at death; likewise when tribulations threaten the Church. But who was examined? He saw there a man who had not on a wedding garment . What is this garment? Christ. We who are Christ's, let us put on Christ. The Apostle, Romans 13:14: put ye on the Lord Jesus Christ . For some put on Christ through the sacrament; Galatians 3:27: as many of you as have been baptized in Christ have put on Christ . Some are in Christ through charity and love; Colossians 3:14-15: but above all these things have charity, which is the bond of perfection. And let the peace of Christ rejoice in your hearts, wherein also you are called in one body . Likewise, through the remembrance of death. Likewise, through conformity of works; Romans 13:14: put ye on the Lord Jesus Christ . To have a wedding garment, therefore, is to put on Christ through good works, through holy conversation, through true charity; and if one of these is lacking, it is evil. Then follows the examination. Then he says how he fell short. He says therefore, friend . He calls him friend on account of faith, or because he himself loved him. Or it can be said that wherever he calls someone friend, he says it by way of reproach: hence he reproaches the love with which he loved him. How camest thou in hither not having a wedding garment? But someone could say: on what occasion did he punish that man, since he called good and bad? But he did not wish that the bad should come unless they prepared themselves and disposed themselves to be good. Then follows how he fell short. Hence there follows, but he was silent , because a sinner cannot have a sufficient reason why he despised the wedding garment; Job 9:3: if he will contend with him, he cannot answer him . And the parable concludes with the sentence. A twofold punishment is presented: the punishment of loss and the punishment of sense. For in this world a man is perfected in three ways: through the intellect by thinking, through the affections by tending toward the highest good, and likewise through action; therefore he is punished in three ways. Hence, the king said to the waiters: bind his hands and feet, and cast him into the exterior darkness . By the feet are understood the affections. The wicked in this world have feet, but they are not bound, because they can become good; but afterward they will be bound, because afterward they will not be able to return; Ecclesiastes 9:10: whatsoever thy hand is able to do, do it earnestly, for neither work, nor reason, nor knowledge, nor wisdom shall be in hell, whither thou art hastening . Likewise, now a man can advance in thinking truths, but then he cannot; therefore it is said, cast him into the exterior darkness . For now some sinners are not in darkness as to exterior knowledge, although they are as to interior knowledge; but then they will have exterior darkness. Or, literally, because not only as to the soul but as to the body, because they will be separated from the society of the saints. Then follows the punishment of sense: there shall be weeping and gnashing of teeth . Weeping proceeds from sorrow, gnashing from anger. In Acts 7:54: they gnashed with their teeth at him . Some weep for their sins and are humbled and are cleansed. There, there will be sorrow, but not unto humility; rather it will turn to anger. Likewise, gnashing because of impatience, because the pride of them that hate thee ascendeth continually , Psalm 73:23. Or it can be said in the resurrection, because they will be punished not only in soul but also in body; or because they will suffer heat and cold; Job 24:19: let him pass from the snow waters to excessive heat . Then he concludes: many are called, but few are chosen , because some refuse to come, and others do not have the wedding garment. Hence above at 7:14: narrow is the way that leadeth to life, and few there are that find it .
22—2
Mt 22:15-22
15. Then the Pharisees going, consulted among themselves how to insnare him in his speech. 16. And they sent to him their disciples with the Herodians, saying: Master, we know that thou art a true speaker and teachest the way of God in truth. Neither carest thou for any man: for thou dost not regard the person of men. 17. Tell us therefore what dost thou think? Is it lawful to give tribute to Caesar, or not? 18. But Jesus knowing their wickedness, said: Why do you tempt me, ye hypocrites? 19. Shew me the coin of the tribute. And they offered him a penny. 20. And Jesus saith to them: Whose image and inscription is this? 21. They say to him: Caesar's. Then he saith to them: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's. 22. And hearing this, they wondered and, leaving him, went their ways.
Above, the Lord confuted the Pharisees by a parable; secondly, here he makes his point by disputing. And first, by responding; secondly, by raising objections, at but when the Pharisees had gathered together, he asked them , etc. And the Lord responds to a threefold question. First, concerning the payment of tribute; secondly, concerning the resurrection; thirdly, concerning the law. The second is at that day there came to him the Sadducees ; the third at but the Pharisees hearing , etc. Concerning the first, he does three things. First, the question is presented; secondly, the response; thirdly, the effect. The second is at but Jesus knowing their wickedness ; the third at and hearing it, they wondered . In this question three things are to be considered. First, the intention of the questioners; secondly, the agents of the questioning; thirdly, the question itself. The intention of the questioners is disclosed when it says, they went away , i.e., among themselves, and took counsel , namely, a foolish one, how to ensnare Jesus in his speech . And this was foolish, because he was the Word of God, and the Word of God is incomprehensible; Sirach 43:29: we shall say much, and yet shall want words . Moreover, it was an impious counsel; Psalm 1:1: blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners . And Genesis 49:6: let not my soul go into their counsel . The agents are described when he says, and they sent their disciples with the Herodians . But why did they not go themselves? The reason is that they wished to question deceitfully: hence if they had gone, the deceit would have had no place; but these were also disciples; Sirach 10:2: as the judge of the people is himself, so also are his ministers. With the Herodians . Who are these Herodians? According to what is mentioned in Luke, under Herod Judea was made tributary to the Romans. This son of Antipater the foreigner was appointed king by the Romans; therefore he wished to compel the Jews to pay a census to the Romans. Hence the Herodians, i.e., servants deputized to collect the institution of Herod. But he was already dead and had left three sons. One was Herod, and he was then present, as it says in Luke 22 that he was also present at the death of the Lord: therefore it was easy for his servants to go with the others. But why did they go with the Herodians? One reason is that the Herodians were zealous for the emperor. Therefore the disciples of the Pharisees brought them along, so that if he said the tribute should be paid, they would accuse him to the Pharisees; if he said it should not be paid, then the Herodians would seize him. Likewise, these men were not recognized, and therefore they believed he would not perceive their intent; hence they acted against that saying of Psalm 25:4: I have not sat with the council of vanity, neither will I go in with the doers of unjust things . Or otherwise, because when Judea was made tributary to the Romans, they were divided, because some said that a people dedicated to God should not be tributary to a man; but others said that because he fought for the peace of all, all should give tribute to Caesar. Therefore those who said tribute should be paid to Caesar were called Herodians. Having presented the agents, the question is presented. And first the flattery is presented; secondly, the question, at tell us what dost thou think . Evil men begin with flattery. They speak good things, but evil is in their hearts , Psalm 27:3. And first they commend his person; secondly, his teaching; thirdly, his constancy. They commend his person for authority and virtue. For authority, when they say, master . And although they were lying according to their heart, because they did not consider him a master, but a deceiver, as is found below at 27:63: we have remembered that that seducer said, while he was yet alive: after three days I will rise again , etc., yet in truth he was a master, as below: one is your master , etc. Likewise, we know that thou art a true speaker . A true speaker is one who speaks the truth; and this is proper to God and to one who is joined to God; Psalm 115:11: I said in my excess: every man is a liar ; Romans 3:4: God indeed is true, but every man is a liar . But Christ is joined to God by union, and therefore he is truthful. And thus he is commended for authority. Then for virtue: and teachest the way of God in truth . First, it is necessary that one know what he teaches; Wisdom 7:13: which I have learned without guile, and communicate without envy . Likewise, some teach, but not useful things; but he teaches useful things, namely, the way of God; Isaiah 48:17: I am the Lord thy God that teach thee profitable things . Likewise, some teach the things of God, but not in truth, as heretics; but he teaches in truth. Of this in Psalm 24:4: show, O Lord, thy ways to me, and teach me thy paths. Direct me in thy truth , etc. Likewise, they commend his constancy; hence they say, and carest not for any man : you do not omit through fear of anyone what you ought to say or do; Isaiah 51:12: who art thou, that thou shouldst be afraid of a mortal man? And why? For thou dost not regard the person of men , namely, against God. For he accepts a person who, on account of a man, omits saying the truth he ought to say; Deuteronomy 1:17: you shall not respect any man's person . And see how malicious they were. The question had two sides: namely, that they should not pay, which pertained to the honor of God; that they should pay, which pertained to the favor of men. Hence they wanted him to seek the favor of God and teach the way of God: and thus if he said no, which is what they wanted more, he would immediately be seized by the Herodians. There follows the question: tell us therefore, is it lawful to give tribute to Caesar, or not? The census was a tax that was given per head. There follows the response: but Jesus knowing their wickedness, said . And first he responds to their mind; secondly, to their words, at render . Because it belongs to man to respond to words, but to God to respond to the mind, therefore because Christ was God and man, he responds to both. The searcher of hearts and reins is God , Psalm 7:10. Hypocrites . And he rightly calls them hypocrites, because hypocrites are properly those who have one thing on their lips and another in their heart. Why do you tempt me? For this was forbidden in Deuteronomy 6:16: thou shalt not tempt the Lord thy God . Likewise, they addressed Christ with flattery; but Christ responded harshly, because he responded to their heart, not to their words. Likewise, an example is given to us that we should not believe flatterers; Proverbs 29:12: the prince that willingly heareth lying words hath all his servants wicked . Likewise, when he wishes to respond to something, he cannot better confute an opponent than according to his own words. Hence first he poses a question; secondly, from the response he draws out the truth. And first he asks about the coin; secondly, about the image: for he wished to show his point sensibly; Proverbs 14:6: the learning of the wise is easy . He says, show me the coin of the tribute , i.e., the denarius which is given for the census. This denarius is worth ten ordinary coins, and each person paid one denarius. Then he asks about the image: whose image and inscription is this? For in every public coin an inscription is placed on its form; so it was in this one. They say, Caesar's : understand, not Caesar Augustus, but Tiberius Caesar. And you should understand that the Lord's question was not from ignorance, but rather from design. He was well of such an age, and had lived so long among men, that he knew well the form of a denarius, but he asked for the sake of signification. Consequently, he concludes the truth: render therefore to Caesar the things that are Caesar's, and to God the things that are God's ; as if to say: you belong to God and to Caesar, and you have in your use both the things of God and the things of Caesar. You have natural riches from God, namely, bread and wine, and of these give to God: you have those artificial things, such as coins, from Caesar, and render these to Caesar. Mystically thus: we have a soul which is made in the image of God, and therefore we should render it to God; according to the things we have from the world, we should have peace with the world. Even holy men here, elevated from the world, because they nevertheless dwell in the world with others, should seek the peace of Babylon, as is found in Baruch 1:10 ff. And this means that all things that are of the flesh, that are of the world, or of men with whom they dwell, they should render to God. There follows the effect: and hearing it, they wondered and leaving him, went their ways . It was a wonder, because immediately, having seen his wisdom, they should have been converted; but they could not grasp it, and they withdrew; Psalm 138:6: thy knowledge is become wonderful to me: it is high, and I cannot reach to it .
22—3
Mt 22:23-33
23. That day there came to him the Sadducees, who say there is no resurrection; and asked him, 24. Saying: Master, Moses said: If a man die having no son, his brother shall marry his wife and raise up issue to his brother. 25. Now there were with us seven brethren: and the first having married a wife, died; and not having issue, left his wife to his brother. 26. In like manner the second and the third and so on, to the seventh. 27. And last of all the woman died also. 28. At the resurrection therefore, whose wife of the seven shall she be? For they all had her. 29. And Jesus answering, said to them: You err, not knowing the Scriptures nor the power of God. 30. For in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven. 31. And concerning the resurrection of the dead, have you not read that which was spoken by God, saying to you: 32. I am the God of Abraham and the God of Isaac and the God of Jacob? He is not the God of the dead but of the living. 33. And the multitudes hearing it were in admiration at his doctrine.
That day . Here the second question is presented, and he does three things. First, the question is presented; secondly, the response; thirdly, the effect. The second is at but Jesus answering , etc.; the third at and the multitudes hearing it were in admiration . Concerning the first, first the disposition and condition of the questioner is presented; secondly, the question. He says, therefore, that day . And why that day? Not without reason, because when they saw the others confounded, they sought him out not without presumption. But according to Chrysostom, they had agreed among themselves to ensnare him in his speech, and each wanted the honor of victory: therefore when the others were confounded, these wished to approach; Job 19:12: his robbers came together, and made themselves a way through me . For there were two sects: the Pharisees, i.e., the separated, and the Sadducees, i.e., the just. And these erred in their doctrines, because they did not accept the prophecies, nor did they believe in the resurrection. Likewise, they believed that when the body died, the whole man died: and this is what it means when it says, who say there is no resurrection . There follows the question. And first he presents the law; secondly, the case; thirdly, the question. They say, therefore, and they interrogated him, saying: master, Moses said: if a man die, having no son , etc. Deuteronomy 25:5 f. What was the reason for the law? The people were carnal. Hence they sought nothing but temporal things. The law, therefore, promised these. For it is manifest that a man cannot endure in himself; therefore it is a consolation to him that he may remain in his likeness, namely, in a son; and nature desires this, that what cannot be preserved in itself may be preserved in its likeness. Hence it happened that someone died without a son; therefore Moses provided for this case according to this law, that his brother should take his wife. Nor was a stranger appointed, who had no relation to him; likewise, he would not have as much care for the household and family as a brother: and this is what it means when it says, and raise up seed to his brother , i.e., beget a son who would have the inheritance of that man. Having presented the law, they propose the case: now there were with us seven brethren, and the first, having married a wife, died, and not having issue, left his wife to his brother , etc. It is possible that such a case actually occurred, or that they made it up. Yet according to Augustine, by the seven brothers are signified evil men, who in seven ages die without fruit. The Apostle, Romans 6:21: what fruit had you then (or have you had) in those things of which you are now ashamed? That woman is worldly living; Psalm 101:27: they shall perish, but thou remainest, and all of them shall grow old like a garment . Hence they ask: all died, and they all had her: whose wife shall she be in the resurrection , for she cannot belong to all? This opinion is not good, and it is against the Pharisees, because they believed that the resurrection should be with respect to this life, that each one would have his wife back and his possessions, etc. Hence they say, whose wife shall she be? Because she cannot be the wife of all. This opinion is refuted in Job 7:10: he shall not return to his own house . Hence he will not rise to the same manner of living. There follows the response. And first he shows the error and its cause; secondly, he insinuates the truth. Hence he says, Jesus answering, said to them: you err , i.e., you hold an erroneous opinion; Wisdom 2:21: they devised, and they erred; for their own malice blinded them . And what is the cause of the error? Not knowing the Scriptures . Hence they did not meditate on the commands of God; Psalm 118:100: I have had understanding above ancients, because I have sought thy commandments . Hence he who meditates on the commands of God can avoid errors; hence John 5:39: search the Scriptures . But they did not search, and therefore they erred, as do some who understand badly. Likewise, some, not knowing the power of God, wish to measure the power of God according to inferior things; Romans 1:20: the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made. In the resurrection they shall neither marry, nor be married . He makes his point clear. And because he had said two things, namely, that they did not know the Scriptures nor the power of God, therefore first he declares that they were ignorant of the power of God; secondly, that they were ignorant of the Scriptures. And since he mentioned the Scriptures first, why is this declared second? Chrysostom responds that when someone disputes with one who errs from malice, he should first cite authority; when with one who errs from ignorance, he should first propose a reason, and then authority. Thus the Lord does. First he proposes a reason; hence he says, in the resurrection they shall neither marry, nor be married . The first, according to the letter, is true. Neither shall they marry , etc., because then it will not be necessary as it is now. Jerome says: the word for marrying is understood differently in Latin and in Greek, because properly in Latin to marry pertains to women: hence it is said to be a neuter passive verb; but in Greek, men marry, i.e., take wives, and women are married, not marry. Therefore he says, they shall not marry , the men; nor be married , the women. For since marriage is for the procreation of offspring, so that man may be preserved in being in his likeness, who cannot be preserved in himself, therefore since the resurrection will be unto immortality, then marriage will not be necessary. Therefore these men erred and were ignorant of the power of God. But they are as the angels of God in heaven . That state is the state of reward, and the end of this life. Job 14:14: dost thou think that a man once dead shall live again? All the days in which I am now in warfare, I wait until my change come ; and that change was the reward. That life will be of those shining with intellect. But why will they be like the angels? Because they will be free from passions; for now man has his intellect bound to the senses, and in this the angels surpass him, but then it will be purified, and therefore they will be like the angels: 2 Samuel 14:17: for as an angel of God, so is my lord the king, that he is neither moved with blessing nor cursing . Hence those who have their mind elevated above passions are like the angels. But the passions that most make men bestial are the passions of sexual pleasure, which are exercised through marriage; therefore then they will neither marry nor be married. Likewise, some have said that not all will rise, but only men. But Augustine refutes this, saying that the sexes will rise; but sex is not preserved in men alone. He removes this opinion when he says, neither shall they marry, nor be married . From this it is given to understand that both sexes will rise, but neither shall they marry, nor be married. But as concerning the resurrection of the dead , etc. After he showed that they were ignorant of the power of God, here he shows that they were ignorant of the Scriptures. Hence, have you not read that which was said by God, saying to you: I am the God of Abraham, and the God of Isaac, and the God of Jacob? This is written in Exodus 3:6. But Jerome asks, since there are other authorities more explicit about the resurrection, as is found in Isaiah 6 and Ezekiel 33 and Daniel 12, why did he cite this one which is ambiguous? He responds that they did not accept the prophets, but only the five books of Moses. And how does it serve the purpose? He says, I am the God of Abraham, the God of Isaac, and the God of Jacob . God is said to be the God of certain ones in their worshiping him. These, therefore, worship him. But to worship God does not belong to the dead, but to the living. Therefore Abraham, Isaac, and Jacob are alive; but not according to the body: therefore according to the soul. But what does this avail for the resurrection? It avails, because these men said the soul does not exist; but he shows the soul to remain: and if the soul remains, therefore also the resurrection, because naturally the soul is inclined toward the body. But what does it mean when he says that he is not the God of the dead? This is true according to the body. Yet he is also the God of the dead, because they live according to the spirit; Romans 14:8: whether we live or whether we die, we are the Lord's . Likewise, this is against the heretics who condemn the fathers of the Old Testament, because here it says that they live according to the soul. Likewise, he says it in the singular, because among the other nations each one had his own god. Hear, O Israel: the Lord thy God is one , Deuteronomy 6:4. There follows the effect, for they wondered: and the multitudes hearing it were in admiration at his doctrine . Psalm 118:129: thy testimonies are wonderful, O Lord , etc.
22—4
Mt 22:34-46
34. But the Pharisees, hearing that he had silenced the Sadducees, came together. 35. And one of them, a doctor of the law, asked him, tempting him: 36. Master, which is the great commandment in the law? 37. Jesus said to him: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind. 38. This is the greatest and the first commandment. 39. And the second is like to this: Thou shalt love thy neighbour as thyself. 40. On these two commandments dependeth the whole law and the prophets. 41. And the Pharisees being gathered together, Jesus asked them, 42. Saying: What think you of Christ? Whose son is he? They say to him: David's. 43. He saith to them: How then doth David in spirit call him Lord, saying: 44. The Lord said to my Lord: Sit on my right hand, until I make thy enemies thy footstool? 45. If David then call him Lord, how is he his son? 46. And no man was able to answer him a word: neither durst any man from that day forth ask him any more questions.
Above, the Lord responded to the question raised about the payment of tribute, and also to the question about the resurrection; here he responds to the question about the comparison of the divine commandments: and he does two things. First, the question is presented; secondly, the response, at Jesus said to them , etc. Concerning the first, he does two things. First, he describes the wickedness of the questioners; secondly, the question, at master, which is the great commandment in the law? He describes their wickedness with respect to three things. First, with respect to their impudence; secondly, with respect to their calculated malice; thirdly, with respect to their deceitfulness. With respect to their impudence, when it says, hearing that he had silenced . He had already confuted the disciples of the Pharisees and the Sadducees; hence from this they could well have believed him and been ashamed. Hence Chrysostom says: envy and anger nourish and cause impudence. But they did not on that account leave off, but still questioned him; Isaiah 56:11: most impudent dogs, they never had enough . And it is signified that although they heard this, they nevertheless did not keep silent. One person keeps silence voluntarily, and this belongs to the prudent man. Likewise, another keeps silence because silence is imposed on him, and this belongs to the imprudent; Sirach 20:6: there is one that holdeth his peace because he knoweth not what to say; and there is one that holdeth his peace, knowing the proper time ; Ecclesiastes 3:7: a time to keep silence, and a time to speak . Likewise, their calculated malice is touched upon, because, in order to confute him more effectively, they gather together; Psalm 2:2: the princes met together against the Lord. They came together in one . It can be said that the Pharisees and Sadducees came together, for although they differed in their sects, yet they united against the Lord. Or the Pharisees came together in one against the Lord. Likewise, their deceitfulness is signified, because although they were gathered in a multitude, they did not wish all of them to pose the question, but one; so that if he were defeated, the others would not be confuted, and if he prevailed, all would glory in him. And one of them, a doctor of the law, asked him, tempting him , because it was not with the intention of learning; Job 16:11: they have opened their mouths upon me, and reproaching me, they have struck me on the cheek . Here there can be a difficulty from the text, because Mark says that the Lord looking on him, said: thou art not far from the kingdom of God . And how is it said here that he tempted him? Augustine resolves this, because he first came with the intention of tempting, but when Christ gave him satisfaction, he agreed with him. And therefore the fact that he tempted him should be referred to the beginning; the fact that he is not far from the kingdom of God should be referred to the end. And thus it was not surprising if the words of the Lord changed his mind. It should be known, moreover, that some tempt because they are not certain, because, as the wise man says in Sirach 19:4, he that is hasty to give credit is light of heart . This man, since he had heard many things about Christ, wished to test whether he was such: and this temptation would not be evil. Hence he says, master, which is the great commandment in the law? Yet this question seemed calumnious and presumptuous: calumnious, because all the commandments of God are great; Proverbs 6:23: the commandment is a lamp, and the law a light . Likewise, he asked in an indeterminate way, because all are great, so that if he responded about one, the questioner would object about another. Likewise, it was presumptuous, because one who has not fulfilled even the least commandment should not ask about the greatest; Job 15:12: why doth thy heart elevate thee, and why dost thou stare with thy eyes, as if they were thinking great things? And it could be that there was a controversy over this question among them, because some said that salvation consisted in certain exterior things; hence Isaiah 29:13: this people draw near me with their mouth, but their heart is far from me . But the Lord responds that it consists only in interior things. Hence there follows the response: Jesus said to him: thou shalt love the Lord thy God , etc. And he not only responds to the proposed question, but teaches the truth. And first he teaches what is the first commandment; secondly, what is similar to it; thirdly, he assigns the reason. The second is at and the second is like to this , etc. The third at on these two commandments dependeth the whole law and the prophets . He says, therefore, thou shalt love the Lord thy God , etc. This is written in Deuteronomy 6:5. Likewise, the Lord through Moses says in Deuteronomy 10:14: what doth the Lord require of thee, but that thou fear and love him? Therefore he commands two things, namely, fear and love. And why does the Lord not respond about fear, as about love? It must be said that some fear God who fear to suffer from him, as those who fear the punishment of hell, or who fear to lose something that they have from God; and this is servile fear, because one loves that in which one fears to be punished. But another fears God himself for his own sake, who fears to offend him; and such fear is from love, and one fears from this, that one loves; therefore the principle is love; 1 John 4:16: God is charity, and he that abideth in charity abideth in God, and God in him . And therefore he says, thou shalt love the Lord ; not fear, because God is to be loved as the first lovable object, because he himself is the first end, but whatever other things are loved are loved for the sake of the end. He, therefore, who loves God as the end, loves with his whole heart; Joel 2:12: be converted to me with all your heart . And however much you may strive, you will not be able to comprehend him, because God is greater than the whole heart. But what does it mean when he says, with thy whole heart, and with thy whole soul, and with all thy mind? Chrysostom explains it thus: because in love there are two things: one which is the principle; the second which is the effect and sequel of love. The principle of love is twofold. For love can arise from passion, and from the judgment of reason: from passion, when a man does not know how to live without that which he loves; from reason, according as he loves as reason dictates. He says, therefore, that one loves with his whole heart who loves in a carnal way; one who loves from the judgment of reason, with his soul. And we ought to love God in both ways: in a carnal way, so that the heart is carnally affected toward God; hence in Psalm 83:3: my heart and my flesh have rejoiced in the living God . The third is the sequel of love, because what I love, I gladly see, gladly think about, gladly do what pleases it; John 14:23: he that loveth me will keep my word ; and I refer everything to him; Psalm 83:2: how lovely are thy tabernacles, O Lord of hosts. My soul longeth and fainteth for the courts of the Lord . And we can add what Mark adds, and with all thy strength , because he who loves God transfers his whole self into him, and expends his strength upon him. Augustine distinguishes between heart and soul and mind according to the three things that proceed from them. From the heart come forth thoughts , as is found above at 15:19; from the soul, life proceeds; from the mind, knowledge and understanding. Hence what he says, with thy whole heart , is to be understood as meaning that we should refer all our thoughts to him; with thy whole soul , that our whole life; with all thy mind , that all our knowledge be referred to him, i.e., that you take your knowledge captive in obedience to him; 2 Corinthians 10:5: bringing into captivity every understanding unto the obedience of Christ . A certain magisterial Gloss explains that the soul is the image of God according to its powers, according to memory, understanding, and will, such that what is said with the heart is referred to understanding; what is said with the soul , to the will; what is said with the mind , to memory, so that one may live perfectly for God. Origen explains it thus: thou shalt love God with thy whole soul , so that you may be ready to lay down your soul for him if it is necessary; John 13:37: I will lay down my life for thee . But there is a difference between mind and heart. For mind is so called from measuring; heart is taken for the simplicity of the intellect; but mind refers to expression, because through speech the intellect or thought is measured: hence he means that in our speech and in our meditations we should love God totally. Having stated this, he adds, this is the greatest and the first commandment . Greatest in capacity: for this is the one in which all are contained, because in this the love of neighbor is contained, according to what is said in 1 John 4:21: he who loveth God, loveth also his brother ; and therefore it is the greatest. Likewise, it is first in origin, greatest in dignity and capacity. Not first in Scripture, because in Scripture the first commandment was, the Lord thy God is one God , Deuteronomy 6:4. And why? Because every inclination of the appetitive power is in love: therefore we have the commandment that we should worship God in love; Romans 13:10: love is the fulfilling of the law ; Ephesians 3:17: rooted and founded in charity . Secondly, he presents the second commandment: and the second is like to this: thou shalt love thy neighbor as thyself . He wished to signify that there is an order among the commandments. And what is the reason? It is certain that the commandments concern acts of the virtues; but the virtues have an order, because one depends on another, and as the virtues, so also the commandments. But why does he say it is like the first? Because when a man is loved, since man is made in the likeness of God, God is loved in him; therefore it is like the first commandment, which is about the love of God. But what does he understand by the name of neighbor, when he says, thou shalt love thy neighbor? This is sufficiently indicated in the parable of Luke 10:36, where it is asked, which of these, in thy opinion, was neighbor to him? And the answer is, he that showed mercy to him . Hence whoever ought to show mercy to us, or we ourselves to others, is contained under the name of neighbor. But there is no rational creature to whom we should not show mercy, and conversely: and therefore under the name of neighbor are contained both man and angel. And what he says, as thyself , is not to be understood as meaning as much as yourself, because this would be against the order of charity; but as thyself , i.e., for the same end as yourself, or in the same manner as yourself. For the same end, because you should not love yourself for your own sake, but for the sake of God; so also your neighbor. The Apostle, 1 Corinthians 10:31: do all to the glory of God . Likewise, in loving yourself, you love yourself in that you wish yourself good, and such good as is according to you and the law of God, and this is the good of justice. So also you should wish good justice for your neighbor; hence you should love him either because he is just, or because he may become just. Likewise, you should love him in the same manner as yourself, because when I say I love this person, I say I wish him good. Hence the act of love bears on two things: either on the one who is good, or on the good itself which I wish for him; hence I love this person because I wish him to be good for me. Hence someone loves temporal goods because he knows them to be good for himself; but others love something because it is good in itself: thus you should love yourself, and also your neighbor. Consequently, he assigns the reason why these two are the greatest commandments: on these two commandments dependeth the whole law and the prophets . The whole teaching of the law and the prophets depends on these. For the end in things to be desired is related as a principle in speculative matters: for science proceeds from principles to conclusions, and thus the whole science is judged from its principles, just as in all practical matters everything depends on the end. Because, therefore, love is the end -- 1 Timothy 1:5: the end of the commandment is charity -- therefore all other things depend on these, and this is the exposition of Augustine. Origen explains it thus: in these, i.e., in the observance of these, depends the understanding of the law and the prophets, because he who observes these merits the understanding of the law and the prophets; Sirach 2:10: ye that fear the Lord, love him, and your hearts shall be enlightened . Psalm 118:104: by thy commandments I have had understanding, therefore have I hated every way of iniquity. And when the Pharisees were gathered together, Jesus asked them . After he had responded to them, he himself wished to raise an objection: and he does two things. First, the question is presented; secondly, its effect, at no man was able to answer him a word . Concerning the first, first the question is proposed; secondly, the response; thirdly, he objects against it. He says, therefore, and when the Pharisees were gathered together, Jesus asked them . They were gathered together to tempt him; hence he poses the question: what think you of Christ: whose son is he? This question was most difficult and fitting. Most difficult, because it is found in Isaiah 53:8: who shall declare his generation? It was also fitting, because they held the opinion that he was a mere man and did not believe him to be God, because otherwise they would not tempt him, since it is written in Deuteronomy 6:16: thou shalt not tempt the Lord thy God . Therefore, in order to show that he is God, he says, what think you of Christ? There follows the response: they say to him: David's . For Christ had a twofold generation: one according to the flesh, another according to his divinity, according to which he is the Son of God the Father, of which it is said in Psalm 2:7: the Lord hath said to me: thou art my Son , etc. Therefore they respond about the generation according to the flesh, when they say, David's . Jeremiah 23:5: I will raise up to David a just branch . And Romans 1:3: who was made to him of the seed of David, according to the flesh . And they responded insufficiently, because they knew him insufficiently. Then he objects in order to give them to understand the other generation: how then doth David in spirit call him Lord, saying: the Lord said to my Lord: sit on my right hand? Psalm 109:1. It is found in the law that the father is greater than the son. Therefore the son is not lord of the father. Therefore either Christ is not the son of David, or there is something in him greater than David, since he calls him Lord. But perhaps they would say that David was deceived: which he removes, because he says this in the spirit; hence, holy men of God spoke, inspired by the Holy Spirit , 2 Peter 1:21. But we can see three things in this authority from the Psalm. First, pre-eminence over the saints; equality with the Father; and dominion over the rebellious. Pre-eminence over the saints, when it says, the Lord said to my Lord. The Lord , namely, the Father, to the Lord , namely, the Son: for the Son himself has dominion over all the saints: for no saint is illuminated except by the true light: and he is the true light; John 1:4: the life was the light of men . If, therefore, he is the one by participation in whom all the saints receive light, he has pre-eminence over all the saints in that it says: with thee is the principality in the day of thy strength, in the brightness of the saints , etc.; hence he is originally the brightness of all the saints. Likewise, equality with the Father is touched upon when it says, sit on my right hand : not that these are local seats, but metaphorically, because the more honorable place is to sit on the right. For to speak is to emit a word. That the Lord said, therefore, sit on my right hand , what else is it than that by begetting me, the Word, he gave me power, equality, and authority? It can also be explained of temporal things, i.e., in the better goods, but this is not to the purpose. For the Lord is always seen on the right, as in Mark 16:5: they saw a young man sitting on the right side . And Stephen, Acts 7:55, saw Jesus sitting on the right hand of the power of God . And what will happen to his enemies? All will be subjected to him; hence he adds, till I make thy enemies thy footstool . These are either the utterly faithless, or those who refused to obey and submit; hence he will make them thy footstool . For a footstool is what is placed under the feet; and that which is under the feet is totally subjected to one, but not that which is in the hand. Some are made a footstool for punishment, others for salvation: for punishment, those who refuse to do his will; for salvation, those who do his will. But the Arians object: therefore he is not equal to the Father. I say that both are read, both that he is subject to the Father and that he is equal to the Father; 1 Corinthians 15:25: for he must reign, until he hath put all his enemies under his feet . Likewise, Christ will subject all things to himself; Philippians 3:21: he will reform the body of our lowness, made like to the body of his glory . Hence he says that to demonstrate the unity of power: hence all things that the Father can do, the Son can also do. But what does it mean when he says, till I make thy enemies thy footstool? Therefore it seems that after he has subjected his enemies, he will no longer sit on the right. It must be said that "until" sometimes implies a determinate time, sometimes an infinite time. Here it implies an infinite time. But someone might say: do not many rebel against Christ? Indeed, it is true that many rebel, and therefore there could be doubt about the time when many would rebel: therefore Christ wished to express this. If David then call him Lord, how is he his son? Therefore he is both Lord and son, because he is son according to the flesh, since he drew his origin from him, and Lord according to his divinity. And no man was able to answer him a word . Here the effect is presented, and it is twofold, because Christ was both respondent and opponent. As opponent: no man was able to answer ; Job 9:3: if he will contend with him, he cannot answer him one for a thousand . Likewise, because in responding he had confuted them, therefore there follows, neither durst any man from that day forth ask him any more questions . Therefore you can see that they did not question him so that he might teach them, but so that they might tempt him; Deuteronomy 32:7: ask thy father, and he will declare to thee .
23—1
Mt 23:1-12
1. Then Jesus spoke to the multitudes and to his disciples, 2. Saying: The scribes and the Pharisees have sitten on the chair of Moses. 3. All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not. For they say, and do not. 4. For they bind heavy and insupportable burdens and lay them on men's shoulders: but with a finger of their own they will not move them. 5. And all their works they do for to be seen of men. For they make their phylacteries broad and enlarge their fringes. 6. And they love the first places at feasts and the first chairs in the synagogues, 7. And salutations in the market place, and to be called by men, Rabbi. 8. But be not you called Rabbi. For one is your master: and all you are brethren. 9. And call none your father upon earth; for one is your father, who is in heaven.