Matthew 19 · The Lantern

And it was don, whanne Jhesus hadde endid these wordis, he passide fro Galilee, and cam in to the coostis of Judee ouer Jordan.

Also He cures the Galileans on the borders of Judæa, that He might admit the sins of the Gentiles to that pardon which was prepared for the Jews.

And it came to pass, that when Jesus had finished these sayings, He departed from Galilee, and came into the region of Judea beyond Jordan. And great multitudes followed Him; and He healed them there.

Above it was shown how one must come to eternal life by the common way; here he teaches how one must come by the way of perfection, which is treated with respect to two things: with respect to continence, and with respect to voluntary poverty. Regarding the first he does two things. First he treats of the arrival; secondly of continence, at his disciples said to him etc.

And myche puple suede him, and he heelide hem there.

Only, when Jesus had finished these words, having spoken them in Galilee about Capernaum, then "He departed thence, and came into the borders of Judaea," which were different from Galilee.

For neither in the teaching by words doth He continue always, nor in the wonderful working of signs, but He doeth now one now the other, variously working the salvation of them that were waiting upon Him and following Him, so as by the miracles to appear, in what He said, a Teacher worthy of belief, and by the teaching of His word to increase the profit from the miracles; and t…

And great multitudes followed him. It is a sign of the devotion of the crowds, because they followed him as children follow a father going abroad. John 10:27: my sheep hear my voice; and he healed them. Hosea 6:1: he will strike and he will heal us. Sometimes the Lord healed, sometimes he worked signs.

And Farisees camen to him, temptynge him, and seiden, Whether it be leueful to a man to leeue his wijf, for ony cause?

And concerning chastity, the holy word teaches us not only not to sin in act, but not even in thought, not even in the heart to think of any evil, nor look on another man's wife with our eyes to lust after her.

That they might have Him as it were between the horns of a syllogism, so that, whatever answer He should make, it would lie open to cavil. Should He allow a wife to be put away for any cause, and the marriage of another, he would seem to contradict Himself as a preacher of chastity.

And the Pharisees came to him tempting him. And in this they are reproved: because while the crowds followed, the Pharisees were plotting. Jeremiah 5:5: I will go to the great men, and will speak to them. Hence they approached saying, is it lawful for a man to put away his wife for every cause?

Which answeride, and seide to hem, Han ye not red, for he that made men at the bigynnyng, made hem male and female?

There, while prohibiting divorce, He has given us a solution of this special question respecting it: "Moses," says He, "because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so" -for this reason, indeed, because He who had "made them male and female" had likewise said, "They twain shall become one flesh; what there…

(Cont. Faust. xix. 29.) Behold now out of the books of Moses it is proved to the Jews that a wife may not be put away. For they thought that they were doing according to the purport of Moses' law when they did put them away.

Therefore the answer follows: who answering said to them. The Lord gives the best manner of responding: because when someone asks in order to learn, the truth should be told at once; but to one who asks in order to bring a charge, the truth should not be said immediately, but first certain things should be said that cannot be denied.

And he seide, For this thing a man schal leeue fadir and modir, and he schal draw to his wijf; and thei schulen be tweyne in o fleisch.

Let them see to that, who, among the rest of their perversities, teach the disjoining of the "one flesh in twain; " denying Him who, after borrowing the female from the male, recombined between themselves, in the matrimonial computation, the two bodies taken out of the consortship of the self-same material substance.

The Apostle says that this is a mystery in Christ and the Church (Eph. 5:32.); for the Lord Jesus Christ left His Father when He came down from heaven to earth; and He left His mother, that is, the synagogue, because of its unbelief, and clave unto His wife, that is, the Holy Church, and they two are one flesh, that is, Christ and the Church are one body.

For this cause a man shall leave father and mother. Here he presents the affection which he implanted. And he said. Who said? He who made them. But this does not seem right, because it seems that Adam said it. Augustine says that the Lord sent a deep sleep upon Adam and took one of his ribs.

And so thei ben not now tweyne, but o fleisch. Therfor a man departe not that thing that God hath ioyned.

And accordingly, those whom God "from the beginning" conjoined, "two into one flesh," man shall not at the present day separate.

Therefore, since they have become one flesh, joined together by means of marital relations and physical affection, just as it is accursed to cut one's own flesh, so is it accursed to separate husband and wife. He did not say, "Let not Moses put asunder," so as not to scandalize them, but simply "Let not man," showing the gap between God Who joins together and man who dissolves.

Therefore now they are not two, but one flesh. Then he draws the principal conclusion: what therefore God has joined together, let no man put asunder, because it was done by God's will. If it is from God, man cannot separate; because if God joined, let God separate.

Thei seien to hym, What thanne comaundide Moises, to yyue a libel of forsakyng, and to leeue of?

Now, keeping in mind what we said above in regard to the passage from Isaiah about the bill of divorce, we will say that the mother of the people separated herself from Christ, her husband, without having received the bill of divorce.Afterward, however, when an unseemly thing was found in her, she did not find favor in his sight, and the bill of divorce was written out for her.…

(ubi sup.) For how great was that hardness! When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection. And with what wit do the Manichæans blame Moses, as severing wedlock by a bill of divorce, and commend Christ as, on the contrary, confirming its force?

They say to him: why then did Moses command to give a bill of divorce, and to put away? Here their objection against the general law is presented: for they reveal what was in their mind. Why then did Moses command to give a bill of divorce and to put away?

And he seide to hem, For Moises, for the hardnesse of youre herte, suffride you leeue youre wyues; but fro the bigynnyng it was not so.

So true, moreover, is it that divorce "was not from the beginning," that among the Romans it is not till after the six hundredth year from the building of the city that this kind of "hard-heartedness" is set down as having been committed.

Then the Lord, turning every accusation upon their own head, defends Moses by saying, "Moses did not set this law in contradiction to God, but rather he addressed this law to your depravity, so that when you in your licentiousness desired to come together with other women, you would not put to death your first wife." For the Israelites, being cruel, would have murdered their wi…

And he said to them. Here he answers the objection. And first he presents the answer; secondly the confirmation, because the Lord proves that a wife should not be put away from the authority of God, which is greater; therefore against the authority of God there is no authority of Moses. But against this: did not the Lord give the law through Moses?

And Y seie to you, that who euer leeueth his wijf, but for fornycacioun, and weddith another, doith letcherie; and he that weddith the forsakun wijf, doith letcherie.

"Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her.

"But I say unto you, Whosoever shall put away his wife except it be for fornication, and marry another, committeth adultery." For since he had stopped their mouths, He then gives the law with His own authority, like as touching the meats, like as touching the Sabbath.

And I say to you etc. Here he introduces the law. First for the husband; secondly for the wife. He says therefore whosoever shall put away his wife etc. But fornication is excepted. But see that fornication is twofold, namely corporal and spiritual.

His disciplis seien to him, If the cause of a man with a wijf is so, it spedith not to be weddid.

Concerning the words, "Not all can receive this saying. There are some eunuchs who were born so, and some who were made eunuchs by men, and some who have made themselves eunuchs for the sake of the kingdom of heaven; let him receive it who can receive it," they do not realize the context.

His disciples say unto Him, If the case of the man be so with his wife, it is not good to marry. The disciples are troubled and say, "If they are joined together so that they are one and remain inseparable their whole life, so that even if the wife should be a schemer, or worse, he dare not divorce her, it is not expedient to marry.

His disciples say to him: if the case of a man with his wife be so, it is not expedient to marry. After the Lord treated of the indissolubility of marriage, here he treats of the perfection of the continent: and regarding this he does two things. First he presents the opinion of the disciples; secondly the opinion of Christ, at who said to them etc.

And he seide to hem, Not alle men taken this word; but to whiche it is youun.

What then saith Christ? He said not, "yea, it is easier, and so do," lest they should suppose that the thing is a law; but He subjoined, "Not all men receive it, but they to whom it is given," raising the thing, and showing that it is great, and in this way drawing them on, and urging them. But see herein a contradiction.

But He said unto them, Not all can receive this saying, save they to whom it is given. Since the disciples had said that it would be better not to enter into marriage, the Lord says that virginity is a great thing but not everyone can achieve it, but only those with whom God acts in synergy. "They to whom it is given" refers to those with whom God acts in synergy.

Who said to them: he approves the opinion of the disciples. And first by words; secondly by deeds, at then were little children presented to him. And first he approves continence; secondly he assigns the differences among the continent, at for there are eunuchs etc.; thirdly the difficulty, at he that can take, let him take it.

For ther ben geldingis, whiche ben thus born of the modris wombe; and ther ben geldyngis, that ben maad of men; and there ben geldyngis, that han geldid hem silf, for the kyngdom of heuenes. He that may take, `take he.

Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.

For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs by men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. There are few, He says, who can achieve this virginity.

Hence he distinguishes that there is continence in some from nature, sometimes from violence, sometimes from the will. Therefore he touches on three kinds of eunuchs: for some by nature who were born so from their mother's womb.

Thanne litle children weren brouyte to hym, that he schulde putte hondis to hem, and preie.

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition).

Not because they liked not that they should have benediction of the Saviour's hand and mouth; but forasmuch as their faith was not yet perfect, they thought that He like other men would be wearied by the applications of those that brought them.

Then were little children presented to him. Here he shows by deed what he had said. And first the offering of the little children is presented; secondly, the zeal of the disciples; thirdly, the satisfaction of Christ. The second at and the disciples rebuked them; the third at but Jesus said to them etc. He says therefore then were little children presented to him.

And the disciplis blamyden hem. But Jhesus seide to hem, Suffre ye that litle children come to me, and nyle ye forbede hem; for of siche is the kyngdom of heuenes.

For why is it necessary-if (baptism itself) is not so necessary -that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood?

Why did the disciples keep the children back? Not because of the children's wickedness but because it was not the right time. They did not want the Lord to be tired by the great crowd. To them he said, "Let the children come to me and do not hinder them, for to such belongs the kingdom of heaven." For children are ignorant of wickedness.

Consequently he satisfies both parties. And first the zeal of justice; secondly he satisfies the devotion of those offering. He says therefore let the little children come to me, i.e., the humble, or the lowly; 1 Corinthians 14:20: do not become children in sense, but in malice be children. And forbid them not, namely the lowly on account of their innocence.

And whanne he hadde put to hem hondis, he wente fro thennus.

And lo! oon cam, and seide to hym, Good maister, what good schal Y do, that Y haue euerlastynge lijf?

That rich man did go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion. Nor will "harshness" be on this account imputed to Christ, the Found of the vicious action of each individual free-will.

Let us now consider the answer of our Lord unto that young man who drew nigh unto Him, and who asked Him to teach him the doctrine of perfection, from which he might also receive perfect knowledge, and be born from one rule of life into another.

And behold one came etc. Here he treats of the perfection of poverty; and because the way is twofold, the common way and the special way, such as continence: the first way is the way of salvation, the second of perfection; therefore first about the first, secondly about the second.

Which seith to hym, What axist thou me of good thing? There is o good God. But if thou wolt entre to lijf, kepe the comaundementis.

"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.

The Lord said to a certain young man, "If you would enter life, keep the commandments." He did not say "If you would have life" but "If you would enter life," defining that life as eternal life. Let us first consider then the love of this life. For this life is loved, whatever its quality; and however troubled it is, however wretched, people are afraid to end it.

Who said to him: why do you ask me? Here he presents the response. First he responds, as is found in Mark, why do you call me good? But here, why do you ask me? Both can be understood. But what Matthew says, why do you ask me?

He seith to hym, Whiche? And Jhesus seide, Thou schalt not do mansleying, thou schalt not do auowtrie, thou schalt not do thefte, thou schalt not seie fals witnessying;

These commandments are sufficient for someone entering on the ground level of the path of eternal life. But they are not sufficient to lead one to the higher life, and certainly not to perfection. One who fails in just one of these commandments cannot even enter the beginnings of life.

(Verse 18, 19.) But if you want to enter life, keep the commandments. He said to him, 'Which ones?' Jesus replied, 'You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony.

He said to him: which? There follows the exposition of the response, in which he recounts the commandments. And first he sets forth the commandments; secondly the root, at you shall love your neighbor as yourself. He says therefore Jesus said: you shall not kill etc. And why does he not mention the commandments of the first table?

worschipe thi fadir and thi modir, and, thou schalt loue thi neiybore as thi silf.

The yonge man seith to hym, Y haue kept alle these thingis fro my youthe, what yit failith to me?

Then since Jesus mentioned those out of the law, he saith, "All these things have I kept from my youth up." And neither at this did he stop, but again asks, "What lack I yet?" which itself again was a sign of his very earnest desire.

The young man saith unto Him, All these things have I kept from my youth up: what lack I yet? Some accuse him of boasting and arrogance. For how could he have achieved love for neighbor if he were rich? For no one who loves his neighbor as himself is wealthier than his neighbor.

The young man said to him: all these have I kept from my youth. After the Lord delivered the doctrine of common salvation, here he delivers the doctrine of perfection. And first he delivers the doctrine; secondly the necessity of this doctrine; thirdly the reward of observance. The second at and Jesus said to his disciples; the third at Peter answering etc.

Jhesus seith to hym, If thou wolt be perfite, go, and sille alle thingis that thou hast, and yyue to pore men, and thou schalt haue tresoure in heuene; and come, and sue me.

"My work was my subsistence." Nay, but "all things are to be sold, and divided to the needy." "But provision must be made for children and posterity.

And after He had laid down these limitations for us, and had explained unto us the various grades in the righteousness of the just, Jesus continued in His speech to teach us perfection, and said unto that learned man who asked Him, that is to say, in teaching him He taught all His disciples, "If thou wishest to be perfect, go, sell all thy possessions, and give them to the poor…

Jesus said to him: if you wish to be perfect, go etc. First the pursuit is presented; secondly the way; thirdly, because it is difficult, the reward is presented; fourthly the consummation of perfection. He says therefore if you wish to be perfect, go and sell all that you have, and give to the poor.

And whanne the yong man hadde herd these wordis, he wente awei sorewful, for he hadde many possessiouns.

But historically, the young man is to be praised for that he did not kill, did not commit adultery; but is to be blamed for that he sorrowed at Christ's words calling him to perfection. He was young indeed in soul, and therefore leaving Christ, he went his way.

(Verse 22.) He went away sad, for he had many possessions. This is the sadness that leads to death. And the cause of the sadness is that he had many possessions, that is, thorns and thistles, which choked the Lord's seed.

When the young man had heard the word, he went away sad. His disposition is shown, because he went away sad. This happens when we desire something and cannot have it as we wish; hence this man desired perfection, and he heard what he had to have through it. And because he was covetous, he went away sad. And why? For he had great possessions.

And Jhesus seide to hise disciplis, Y seie to you treuthe, for a riche man of hard schal entre in to the kyngdom of heuenes.

What am I to fasten on as the cause of this madness, except the weakness of faith, ever prone, to the concupiscences of worldly joys?-which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course.

Whence in Mark the Lord expounding the meaning of this saying, speaks thus, It is hard for them that trust in riches to enter into the kingdom of heaven (Mark 10:24.) They trust in riches, who build all their hopes on them.

And Jesus said to his disciples. Here the reason for the aforementioned doctrine is presented. And first the reason is assigned; secondly he responds to the astonishment of the disciples, at and when they had heard these things, the disciples wondered very much. He says therefore and Jesus said to his disciples etc.

And eftsoone Y seie to you, it is liyter a camel to passe thorou a needlis iye, thanne a riche man to entre in to the kyngdom of heuens.

But having said it was hard; as He proceeds, He shows that it is even impossible, and not merely impossible, but even in the highest degree impossible; and this He showed by the comparison concerning the camel and the needle.

"Gifts blind the eyes of the wise and alter the words of the just." They blind the eyes, not bodily, but spiritual; therefore they take away the light of wisdom. "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven," because he has an earthly and heavy heart.

He adds something which seems to pertain to impossibility; hence he says and again I say to you, it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven.

Whanne these thingis weren herd, the disciplis wondriden greetli, and seiden, Who thanne may be saaf?

And wherefore are the disciples troubled, being poor, yea, exceedingly poor? Wherefore then are they confounded? Being in pain about the salvation of the rest, and having a great affection for all, and having already taken upon themselves the tender bowels of teachers.

When His disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible: but with God all things are possible. The disciples, being compassionate, did not ask this question for their own sake, for they were poor, but for all men.

And when they had heard these things, the disciples wondered very much, saying: who then can be saved? Above the Lord assigned the reason for his doctrine; here he responds to the astonishment of the disciples. And first the astonishment is presented; secondly the satisfaction, at and Jesus beholding, said to them.

Jhesus bihelde, and seide to hem, Anentis men this thing is impossible; but anentis God alle thingis ben possible.

In this way they hold the Monarchy, but they hold neither the Father nor the Son. Well, but "with God nothing is impossible." True enough; who can be ignorant of it? Who also can be unaware that "the things which are impossible with men are possible with God? " The foolish things also of the world hath God chosen to confound the things which are wise.

This must not be so understood as though it were possible for God to cause that the rich, the covetous, the avaricious, and the proud should enter into the kingdom of heaven; but to cause him to be converted, and so enter.

And Jesus beholding, said to them: with men this is impossible etc. Here he responds to their astonishment, saying: with men this is impossible, but with God all things are possible. But what is it that he says? For it seems that free will perishes if it is impossible with men.

Thanne Petre answeride, and seide to hym, Lo! we han forsake alle thingis, and we han suede thee; what thanne schal be to vs?

If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God's sake.

And, moreover, let us also see from the speech of Simon to our Lord, and let us also learn from the first disciple how it is meet for us to become disciples. "Behold we have left everything, and have come after thee." What then shall we have?

Consequently he determines concerning the reward of the perfect. And first the question is presented; secondly the response, at and Jesus said to them. Peter had heard poverty praised, and had heard: go and sell all that you have, and give to the poor.

Jhesus seide to hem, Truli I seie to you, that ye that han forsake alle thingis, and han sued me, in the regeneracioun whanne mannus sone schal sitte in the sete of his maieste, ye schulen sitte on twelue setis, demynge the twelue kynredis of Israel.

For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

(de Civ. Dei, xx. 5.) Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith. (ubi sup.) From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, Therefore shall they be your judges. (Mat.

And Jesus said to them: amen I say to you etc. Here he treats of the reward of perfection. And first he presents the reward of the perfection of the apostles; secondly of the perfection of others; thirdly he excludes a certain objection. The second at and every one that has left etc.; the third at and many that are first shall be last etc.

And euery man that forsakith hous, britheren or sistren, fadir or modir, wijf ethir children, or feeldis, for my name, he schal take an hundrid foold, and schal welde euerlastynge lijf.

Or otherwise; Whosoever shall leave all and follow Christ, he also shall receive those things that were promised to Peter. But if he has not left all, but only those things in special here enumerated, he shall receive manifold, and shall possess eternal life.

(De Civ. Dei, xx. 7.) That He says, An hundred fold, is explained by the Apostle, when he says, As having nothing, and yet possessing all things. (2 Cor. 6:10.) For a hundred is sometimes put for the whole universe.

And every one that has left house or brethren etc. Having presented the reward of the apostles, here he presents that of others: and there are questions here. The first is why he promised the apostles nothing temporal, but to others something temporal, because he shall receive a hundredfold etc. And this is clear, because in Mark it says a hundredfold in the present.

But manye schulen be, the firste the laste, and the laste the firste.

Matthew19