Matthew 10:32–19:30

The prize is superior insofar as it comes from God. It is not the same thing to acknowledge in a human manner and to be acknowledged in God's manner.… The believer then must acknowledge God with both heart and mouth. "For one believes with one's heart and so is justified, and one confesses with his one's lips and so is saved."

No doubt he must very soon realise that his own faith is in direct opposition to the assumptions on which all the conversation of his new friends is based. I don't think that matters much provided that you can persuade him to postpone any open acknowledgment of the fact, and this, with the aid of shame, pride, modesty and vanity, will be easy to do. As long as the postponement lasts he will be in a false position. He will be silent when he ought to speak and laugh when he ought to be silent. He will assume, at first only by his manner, but presently by his words, all sorts of cynical and sceptical attitudes which are not really his. But if you play him well, they may become his. All mortals tend to turn into the thing they are pretending to be. This is elementary.

This He says in conclusion, because it behoves them after being confirmed by such teaching, to have a confident freedom in confessing God.

This teaches us, that in what measure we have borne witness to Him upon earth, in the same shall we have Him to bear witness to us in heaven before the face of God the Father.

Having, you see, cast out the fear and distress that was agitating their soul; by what follows He also encourages them again, casting out fear by fear; and not by fear only, but also by the hope of great prizes; and He threatens with much authority, in both ways urging them to speak boldly for the truth; and saith further,

"Whosoever therefore shall confess me before men, him will I also confess before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven."

Thus not from the good things only, but also from the opposites, doth He urge them; and He concludes with the dismal part.

And mark His exact care; He said not "me," but "in me," implying that not by a power of his own, but by the help of grace from above, the confessor makes his confession. But of him that denies, He said not, "in me," but "me;" for he having become destitute of the gift, his denial ensues.

"Why then is he blamed," one may say, "if being forsaken, he denies?" Because the being forsaken is the fault of the forsaken person himself.

But why is He not satisfied with the faith in the mind, but requires also the confession with the mouth? To train us up to boldness in speech, and a more abundant love and determination, and to raise us on high. Wherefore also He addresses Himself to all. Nor doth He at all apply this to the disciples only in person, for not them, but their disciples too, He is now rendering noble hearted. Because he that hath learnt this lesson will not only teach with boldness, but will likewise suffer all things easily, and with ready mind. This at any rate brought over many to the apostles, even their belief in this word. Because both in the punishment the infliction is heavier, and in the good things the recompense greater. I mean, whereas he that doeth right hath the advantage in time, and the delay of the penalty is counted for gain by the sinner: He hath introduced an equivalent, or rather a much greater advantage, the increase of the recompenses. "Hast thou the advantage," saith He, "by having first confessed me here? I also will have the advantage of thee, by giving thee greater things, and unspeakably greater; for I will confess thee there." Seest thou that both the good things and the evil things are there to be dispensed? Why then hasten and hurry thyself? and why seek thy rewards here, thou who art "saved by hope?" Wherefore, whether thou hast done anything good, and not received its recompense here, be not troubled (for with increase, in the time to come, the reward thereof awaits thee): or whether thou hast done any evil, and not paid the penalty, be not easy; for there will vengeance receive thee, if thou turn not and amend.

It should be known that not even Pagans can deny the existence of God, but the infidels may deny that the Son as well as the Father is God. The Son confesses men before the Father, because by the Son we have access to the Father, and because the Son saith, Come, ye blessed of my Father. (Mat. 25:34.)

Or, He confesses Jesus who by that faith that worketh by love, obediently fulfils His commands; he denies Him who is disobedient.

Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven.

Here is to be understood that confession of which the Apostle speaks, With the heart men believe unto justification, with the month confession is made unto salvation. (Rom. 10:10.) That none therefore might suppose that he could be saved without confession of the mouth, He says not only, He that shall confess me, but adds, before men; and again, He that shall deny me before men, him will I also deny before my Father which is in heaven.

And thus He will deny the man that hath denied Him, in that he shall not have access to the Father through Him, and shall be banished from seeing either the Son or the Father in their divine nature.

He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

If to flee, how to suffer? If to suffer, how to flee? In fact, what utter inconsistency in the decrees of One who commands to flee, and yet urges to suffer, which is the very opposite! "Him who will confess Me, I also will confess before My Father." How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father.

"Whosoever therefore shall confess in Me before men, him will I confess also before My Father Who is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father Who is in heaven." He exhorts them to bear witness even unto martyrdom. For belief only within one's soul does not suffice; He desires also the belief confessed with the tongue. He did not say, "Whosoever shall confess Me," but "in Me" (ostis omologesei en emoi), that is, in My strength. For he who confesses does so aided by the grace which is from above. But as for him who denies, Christ did not say "in Me," but "whosoever shall deny Me," showing that he denies because he does not have the aid from above. Therefore everyone who confesses that Christ is God will find Christ giving confession of him to the Father, that he is a true servant. But those who deny will hear the words "I do not know you."

So everyone who acknowledges me before men I will acknowledge before my Father. Here he touches on the advantage which accrues from acknowledging him; secondly, the loss which comes from denying him (v. 33).

He says, therefore: Thus I will that you suffer and die. Why? Certainly for your benefit, because he that acknowledges me before men... And he crushes the error of the one who said that it is not necessary to confess the faith except before God in the heart but not with the tongue before men. This is false, because "one believes with the heart unto righteousness, but confession is made with the mouth unto salvation" (Rom 10:4). I will acknowledge him before my Father, namely, when I shall have access to the Father, when it will be said: "Come, you blessed of my Father..." (Mt 25:34). But they could say: You are on earth, so this has little value; therefore, he adds, who is in heaven, and he has power.

For why should you skulk withal, when you contaminate your own conscience by your neighbour's ignorance? If you are not unknown to be a Christian, you are tempted, and you act as if you were not a Christian against your neighbour's conscience; if, however, you shall be disguised withal, you are the slave of the temptation. At all events, whether in the latter or the former way, you are guilty of being "ashamed of God." But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."

I refer to the bird which is peculiar to the East, famous for its singularity, marvelous from its posthumous life, which renews its life in a voluntary death; its dying day is its birthday, for on it it departs and returns; once more a phoenix where just now there was none; once more himself, but just now out of existence; another, yet the same. What can be more express and more significant for our subject; or to what other thing can such a phenomenon bear witness? God even in His own Scripture says: "The righteous shall flourish like the phoenix; " that is, shall flourish or revive, from death, from the grave-to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are "better than many sparrows: " well, if not better than many a phoenix too, it were no great thing. But must men die once for all, while birds in Arabia are sure of a resurrection?

But whoever denies me before men in word, as Peter, or in action, as those of whom it says in Titus (1:16): "Some profess with their mouth that they know God, but in their deeds they deny him." I also will deny them, when he will say, as above (7:23): "I have never known you," i.e., I have never approved you.

The unbelievers' disagreement with the believers will produce a distinction. Now since the unbelievers think that peacemaking is their proper duty, they say, "Do not believe that it is best under all circumstances to be saved, for you owe it as a duty to be at peace with all." But there are some who are preparing for battle against our peace, and you should not let their false peace rule. For the only true concord is according to God … and this above all is peace.

(Quæst. in Matt. q. 3.) Otherwise; I am come to set a man against his father; for he renounces the Devil, who was his son; the daughter against her mother, that is, the people of God against the city of the world, that is, the wicked society of mankind, which is spoken of in Scripture under the names of Babylon, Egypt, Sodom, and other names. The daughter-in-law against her mother-in-law, that is, the Church against the Synagogue, which according to the flesh, brought forth Christ the spouse of the Church. They are severed by the sword of the Spirit, which is the word of God. And a man's foes are they of his household, those, that is, with whom he before lived as intimates.

It is so in another way with that magnificent menace about bringing into the world a sword to sunder and divide. Nobody could have guessed then either how it could be fulfilled or how it could be justified. Indeed some freethinkers are still so simple as to fall into the trap and be shocked at a phrase so deliberately defiant. They actually complain of the paradox for not being a platitude.

It is just here that Buddhism is on the side of modern pantheism and immanence. And it is just here that Christianity is on the side of humanity and liberty and love. Love desires personality; therefore love desires division. It is the instinct of Christianity to be glad that God has broken the universe into little pieces, because they are living pieces. It is her instinct to say "little children love one another" rather than to tell one large person to love himself. This is the intellectual abyss between Buddhism and Christianity; that for the Buddhist or Theosophist personality is the fall of man, for the Christian it is the purpose of God, the whole point of his cosmic idea. The world-soul of the Theosophists asks man to love it only in order that man may throw himself into it. But the divine centre of Christianity actually threw man out of it in order that he might love it. The oriental deity is like a giant who should have lost his leg or hand and be always seeking to find it; but the Christian power is like some giant who in a strange generosity should cut off his right hand, so that it might of its own accord shake hands with him. We come back to the same tireless note touching the nature of Christianity; all modern philosophies are chains which connect and fetter; Christianity is a sword which separates and sets free. No other philosophy makes God actually rejoice in the separation of the universe into living souls. But according to orthodox Christianity this separation between God and man is sacred, because this is eternal. That a man may love God it is necessary that there should be not only a God to be loved, but a man to love him. All those vague theosophical minds for whom the universe is an immense melting-pot are exactly the minds which shrink instinctively from that earthquake saying of our Gospels, which declare that the Son of God came not with peace but with a sundering sword. The saying rings entirely true even considered as what it obviously is; the statement that any man who preaches real love is bound to beget hate. It is as true of democratic fraternity as of divine love; sham love ends in compromise and common philosophy; but real love has always ended in bloodshed. Yet there is another and yet more awful truth behind the obvious meaning of this utterance of our Lord. According to Himself the Son was a sword separating brother and brother that they should for an æon hate each other. But the Father also was a sword, which in the black beginning separated brother and brother, so that they should love each other at last.

Instead of looking at books and pictures about the New Testament I looked at the New Testament. There I found an account, not in the least of a person with his hair parted in the middle or his hands clasped in appeal, but of an extraordinary being with lips of thunder and acts of lurid decision, flinging down tables, casting out devils, passing with the wild secrecy of the wind from mountain isolation to a sort of dreadful demagogy; a being who often acted like an angry god--and always like a god. Christ had even a literary style of his own, not to be found, I think, elsewhere; it consists of an almost furious use of the a fortiori. His "how much more" is piled one upon another like castle upon castle in the clouds. The diction used about Christ has been, and perhaps wisely, sweet and submissive. But the diction used by Christ is quite curiously gigantesque; it is full of camels leaping through needles and mountains hurled into the sea. Morally it is equally terrific; he called himself a sword of slaughter, and told men to buy swords if they sold their coats for them. That he used other even wilder words on the side of non-resistance greatly increases the mystery; but it also, if anything, rather increases the violence. We cannot even explain it by calling such a being insane; for insanity is usually along one consistent channel. The maniac is generally a monomaniac. Here we must remember the difficult definition of Christianity already given; Christianity is a superhuman paradox whereby two opposite passions may blaze beside each other. The one explanation of the Gospel language that does explain it, is that it is the survey of one who from some supernatural height beholds some more startling synthesis.

(interlin.) Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection.

(interlin.) Otherwise; He means, I am not come among men to strengthen their carnal affections, but to cut them off with the sword of the Spirit; whence it is rightly added, And a man's foes are they of his household.

Mystically; A sword is the sharpest of all weapons, and thence it is the emblem of the right of authority, the impartiality of justice, the correction of offenders. The word of God, we may remember, is likened to a sword; (Eph. 6:17. Heb. 4:12.) so here the sword that is sent upon the earth is His preaching poured into the heart of man.

(Verse 34) Do not think that I have come to bring peace on earth: I have not come to bring peace, but a sword. Above, he had said: What I tell you in the dark, say in the light; and what you hear in your ear, preach on the housetops. Now he explains what follows after preaching. By the faith of Christ, the whole world is divided against itself: every household had both unbelievers and believers, and therefore a good war was sent, so that a bad peace would be broken. It is written that in Genesis God did a certain thing against the rebellious men who had been moved from the East and were hastening to build a tower (Gen. XI) through which they might penetrate the heights of heaven, in order to divide their languages. Therefore, in the psalm, David prays: Disperse, O Lord, the nations who desire war (Ps. LXVII, 32).

He had before said, What I say to you in darkness, that speak ye in the light; He now tells them what will follow upon that preaching, saying, Think not that I am come to send peace upon earth; I am not come to send peace, but a sword.

For in the matter of belief in Christ, the whole world was divided against itself; each house had its believers and its unbelievers; and therefore was this holy war sent, that an unholy peace might be broken through.

Again, He sets forth the things that are more painful, and that with great aggravation: and the objection they were sure to meet Him with, He prevents them by stating. I mean, lest hearing this, they should say, "For, this then art Thou come, to destroy both us, and them that obey us, and to fill the earth with war?" He first saith Himself, "I am not come to send peace on earth."

How then did He enjoin them to pronounce peace on entering into each house? And again, how did the angels say, "Glory to God in the highest, and on earth peace"? And how came all the prophets too to publish it for good tidings? Because this more than anything is peace, when the diseased is cut off, when the mutinous is removed. For thus it is possible for Heaven to be united to earth. Since the physician too in this way preserves the rest of the body, when he amputates the incurable part; and the general, when he has brought to a separation them that were agreed in mischief. Thus it came to pass also in the case of that famous tower; for their evil peace was ended by their good discord, and peace made thereby. Thus Paul also divided them that were conspiring against him. And in Naboth's case that agreement was at the same time more grievous than any war. For concord is not in every case a good thing, since even robbers agree together.

The war is not then the effect of His purpose, but of their temper. For His will indeed was that all should agree in the word of godliness; but because they fell to dissension, war arises. Yet He spake not so; but what saith He? "I am not come to send peace;" comforting them. As if He said, For think not that ye are to blame for these things; it is I who order them so, because men are so disposed. Be not ye therefore confounded, as though the events happened against expectation. To this end am I come, to send war among men; for this is my will. Be not ye therefore troubled, when the earth is at war, as though it were subject to some hostile device. For when the worse part is rent away, then after that Heaven is knit unto the better.

And these things He saith, as strengthening them against the evil suspicion of the multitude.

And He said not "war," but what was more grievous than it, "a sword." And if there be somewhat painful in these expressions, and of an alarming emphasis, marvel not. For, it being His will to train their ears by the severity of His words, lest in their difficult circumstances they should start aside, He fashioned His discourse accordingly; lest any one should say it was by flattery He persuaded them, and by concealing the hardships; therefore even to those things which merited to be otherwise expressed, He gave by His words the more galling and painful turn. For it is better to see persons' gentleness in things, than in words.

"I have not come to cast peace upon the earth," why then dost thou hasten to have peace with the children of the earth? I cry War, and yet thou hastenest to peace; I preach Division, and thou hastenest to strengthen concord. I have come to set a man against his father, and the daughter against her mother, and the bridegroom against the bride, and thou hastenest to salute the children of thy house, and to sew together with thy folly the rent which I have made in the world. I have rent this garment of concord because it was woven wholly of error, and in its place I have woven another garment of heavenly peace; do thou also weave this garment, and hasten not to sew an old garment. I have put an end to the world which was wont to increase wickedness in every man, and I have scattered that brotherhood which was assembled for the gathering together of sins; hasten thou not to become a companion of those who work iniquity.

Or, He confesses Jesus who by that faith that worketh by love, obediently fulfils His commands; he denies Him who is disobedient.

For no other mutual rights can be preserved between those who are at war in their creeds.

But who shall produce these results with the sword, and not their opposites rather-deceit, and harshness, and injury-which, it must be confessed, are the proper business of battles? Let us see, therefore, whether that is not some other sword, which has so different an action. Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as "a doubly sharp, two-edged one." This may be understood to be the Divine Word, who is doubly edged with the two testaments of the law and the gospel-sharpened with wisdom, hostile to the devil, arming us against the spiritual enemies of all wickedness and concupiscence, and cutting us off from the dearest objects for the sake of God's holy name. If, however, you will not acknowledge John, you have our common master Paul, who "girds our loins about with truth, and puts on us the breastplate of righteousness, and shoes us with the preparation of the gospel of peace, not of war; who bids us take the shield of faith, wherewith we may be able to quench all the fiery darts of the devil, and the helmet of salvation, and the sword of the Spirit, which (he says) is the word of God." This sword the Lord Himself came to send on earth, and not peace. If he is your Christ, then even he is a warrior. If he is not a warrior, and the sword he brandishes is an allegorical one, then the Creator's Christ in the psalm too may have been girded with the figurative sword of the Word, without any martial gear.

Here I endure the entire course (in question), the Lord Himself not appointing a different quarter of the world for my doing so. For what does He add after finishing with confession and denial? "Think not that I am come to send peace on earth, but a sword,"-undoubtedly on the earth. "For I am come to set a man at variance against his father, and the daughter against her mother, and the mother-in-law against her daughter-in-law. And a man's foes shall be they of his own household." For so is it brought to pass, that the brother delivers up the brother to death, and the father the son: and the children rise up against the parents, and cause them to die. And he who endureth to the end let that man be saved. So that this whole course of procedure characteristic of the Lord's sword, which has been sent not to heaven, but to earth, makes confession also to be there, which by enduring to the end is to issue in the suffering of death.

"Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household." Harmony is not always a good thing, while separation sometimes is. The sword, then, is the word of faith which severs our bond to our families and relatives when they hinder our piety towards God. For He does not tell us simply to separate ourselves from them, but only when they will not come with us, and especially when they hinder us in our faith.

Do not think I have come to bring peace on earth... Above he urged the disciples not to abandon preaching the truth either on account of reproaches or fear of death. Here he urges that they not cease even on account of personal attachment. First, he shows that the separation from personal attachment is close at hand for them; secondly, how they should act in this matter (v. 37). In regard to the first he does three things: first, he excludes a supposed intention; secondly, he proposes his own plan (v. 34b); thirdly, he explains (v. 35).

He says, therefore: They could think thus: Why is it, Lord, that so many things will happen to us? With your coming we believed that we would have peace. Therefore, he says, Do not think... But what is he saying? Is it not recorded in Luke (2:14) that at the Lord's birth the angels sang, "Glory to God in the highest, and on earth peace to men of good will"? And the first time the bishop turns toward the people he says, "Peace be to you," and above the Lord announced peace. So it must be said that there are two kinds of peace, namely, good and bad. By the word "peace" is signified concord. There is evil peace, about which Wisdom (14:22) says: "They live in great strife due to ignorance, and they call such great evils peace." That is the peace of personal affections. I have not come to bring such peace; hence Revelation (6:4): "Its rider was permitted to take peace from the earth." There is also a good peace, about which Ephesians (2:14) says: "He is our peace who made both one"; wherefore, the angels said: "And on earth peace to men of good will." Therefore, I have not come to bring peace but a sword. It is the function of a sword to divide. This sword is the word of God: "The word of God is living and efficacious, and more piercing than a two-edged sword" (Heb 4:12). Hence, too: "The sword of the spirit, which is the word of God" (Eph 6:17). That sword was brought to this earth. Some believed and some did not. Consequently, a war takes place, as it says in Galatians (4:9): "How are you turned again to the weak and needy elements, which you want to serve again...?" Hence he came to separate that division. Therefore, he came to bring a sword..., i.e., the word, but partly; because some believed, and this came from him, and some did not, and this was from their own wickedness. Yet this, too, is caused by him, because he permits it, as it says in Romans (1:26): "For this reason God gave them over to their wicked desires."

The hard sayings of our Lord are wholesome to those only who find them hard. There is a terrible chapter in M. Mauriac's Vie de Jesus. When the Lord spoke of brother and child against parent, the other disciples were horrified. Not so Judas. He took to it as a duck takes to water: "Pourquoi cette stupeur?, se demande Judas... aime dans le Christ cette vue simple, ce regard de Dieu sur l'horreur humaine." ("'Why this stupefaction?' asked Judas...He loved in Christ his simple view of things, his divine glance at human depravity.") For there are two states of mind which face the dominical paradoxes without flinching. God guard us from one of them.

The Lord himself proclaims peace, which is why the apostle Paul also admonishes peace and says, "For he is our peace." This means, of course, the peace of those who believe and receive. But in what way does he not bring peace to the earth? When the daughter believed and the father remained an unbeliever, "what has a believer in common with an unbeliever?" For the proclamation of peace caused a division. With a believing son and an unbelieving father there is necessarily strife. The peace that was proclaimed itself caused a division: a good division! For it is in peace that we are saved.

And so when we are renewed by the water of baptism through the power of the Word, we are separated from the sins and ancestors of our origin; we are cut away from the inordinate love of father and mother as if by an incision from God's sword, and we are divided from them. And as we shed our former self with its sins and unfaithfulness and are made new by the Spirit in mind and body, we will necessarily detest the habits of our old, inborn way of life.

The five inhabiting one house, whom He divides three against two, and two against three, we may explain thus; The three are the three parts of man, the body, the soul, and the will; for as the soul is bestowed in the body, so the will has power of using both in any way it chooses; and thence when a law is given it is given to the will. But this is only found in those who were first formed by God. By the sin and unbelief of the first parent, all the generations of men since have had sin for the father of their body, and unbelief for the mother of their soul. And as each man has his will within him, there are thus five in one house. When then we are renewed in the laver of baptism, by virtue of the word we are set apart from our original guilt, and severed, as it were, by the sword of God, from the lusts of this our father and mother, and thus there is great discord made in one house.

(Verse 35) For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's enemies will be those of his own household. This passage is written in almost the same words in the prophet Micah (Micah 7). And it should be noted whenever a testimony from the Old Testament is presented, whether the meaning alone or also the wording agrees.

These are almost the words of the Prophet Micah. (Mic. 7:6.) We should always take note when a passage is cited out of the Old Testament, whether the sense only, or the very words are given.

Wherefore neither with this was He satisfied, but unfolds also the very nature of the war, signifying it to be far more grievous even than a civil war; and He saith, "I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law."

For not friends only, saith He, nor fellow citizens, but even kinsmen shall stand against one another, and nature shall be divided against herself. "For I am come," saith He, "to set a man at variance against his father, and the daughter against her mother, and a daughter-in-law against her mother-in-law." That is, not merely among those of the same household is the war, but among those that are dearest, and extremely near to each other. And this more than anything signifies His power, that hearing these things, they both accepted Him, and set about persuading all others.

Yet was it not He that did this: of course not: but the wickedness of the other sort: nevertheless He saith it is His own doing. For such is the custom of the Scripture. Yea, and elsewhere also He saith, "God hath given them eyes that they should not see:" and here He speaks in this way, in order that having, as I said before, exercised themselves in these words, they might not be confounded on suffering reproaches and insults.

But if any think these things intolerable, let them be reminded of an ancient history. For in times of old also this came to pass, which thing especially shows the old covenant to be akin to the new, and Him who is here speaking, the same with the giver of those commands. I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor. Where then are they that say, "That God is evil, and this good?" For behold He hath filled the world with blood, shed by kinsmen. Nevertheless even this we affirm to be a work of great love towards man.

But someone could say: You have come to separate. Between whom have you come? Was it not between distant persons and strangers? He shows that it was not, but between those most closely united. For, he says, I have come to set a man against his father... For the closest union is twofold: one is the natural union; the other, domestic, or of the household; therefore, he brings a word against both. Natural friendship is based on a natural act, which is generation, or the union of man and wife; domestic or household, on kinship. Against the first, therefore, I have come to separate a man from his father.

But there is a question. It was stated above, "I have come not to destroy the Law, but to fulfill it." But the Law commands that one honor his father... I answer that you are obliged to obey him, when it does not draw one from the love of God; but when it does draw one away, you are not bound to obey. And a daughter against a mother; and this is in regard to generation. And a daughter-in-law against her mother-in-law. And in this the New Law shares with the Old, as it is recorded in Exodus (32:26): "Whoever is on the Lord's side, come to me. And all the sons of Levi gathered themselves together to him. And he said to them: 'Put every man his sword on his side..., and let him slay his brother and friend.'" And this was regarded as worthy of praise for the Levites, as it says in Deuteronomy (33:8): "Of Levi he said, 'Your perfection and doctrine from your holy man,'" and he continues: "He said to his father and mother, 'I regard them not'; he disavowed his brothers and ignored his children." But a question arises: Why does he list six persons, whereas Luke (12:53) lists only three? The answer is that it is the same in both accounts, because one's mother is mother-in-law of his wife.

(Mor. iii. 8.) For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.

The new man finding his foes within, he seeks with joy to live in newness of spirit; they which are derived from the old stock, lust to remain in their old pleasures.

He had said previously, "What I tell you in the dark, declare in the light; and what you hear whispered, proclaim upon the housetops." He now explains what follows after this proclamation. The whole world is divided against itself for the sake of faith in Christ. Every house contains both unbelievers and believers. And a necessary conflict has been sent to break an evil peace. It is written in Genesis that God did a similar thing to the rebellious people who streamed out of the east and rushed to build a tower, by which they meant to reach the heights of heaven. God divided their languages. For this same reason David prays in the psalm, "O God, scatter the peoples who delight in war."

But if any think these things intolerable, let them be reminded of an ancient history. For in times of old also this came to pass, which thing especially shows the old covenant to be akin to the new, and Him who is here speaking, the same with the giver of those commands. I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor. Where then are they that say, "That God is evil, and this good?" For behold He hath filled the world with blood, shed by kinsmen. Nevertheless even this we affirm to be a work of great love towards man.

Therefore, you see, implying that it was He who approved those other acts also, He makes mention also of a prophecy, which if not spoken for this end, yet involves the same meaning. And what is this?

"A man's foes shall be they of his own household."

For indeed among the Jews also something of the kind took place. That is, there were prophets, and false prophets, and the people was divided, and families were in dissension; and some believed the one, and some the other. Wherefore the prophet admonishes, saying, "Trust ye not in friends, have not hope in guides; yea, even of her that lieth in thy bosom beware, in respect of communicating aught to her:" and, "A man's enemies are the men that are in his own house."

And this He said, preparing him that should receive the word to be above all. For to die is not evil, but to die an evil death. On this account He said moreover, "I am come to cast fire upon the earth." And this He said, to declare the vehemence and warmth of the love which He required. For, because He loved us very much, so He will likewise be loved of us. And these sayings would strengthen the persons present also, and lift them higher. "For if those others," saith He, "are to despise kinsmen, and children, and parents, imagine what manner of men ye their teachers ought to be. Since neither will the hardships stop with you, but will also pass on to the rest. For since I am come bringing great blessings, I demand also great obedience, and purpose of heart."

Likewise he mentions those who pertain to the household, where he says, and a man's enemies will be those of his own household. And it says in Jeremiah (20:10): "For I hear many whisperings. Terror is on every side. 'Denounce him! Let us denounce him!' say all my familiar friends who were at peace with me." And notice that it is all in Micah (7:6): "The son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house."

Let a father say, "Love me." Let a mother say, "Love me." To these words I will say, "Be silent." But isn't what they are asking for just? Shouldn't I give back what I have received? The father says, "I fathered you." The mother says, "I bore you." The father says, "I educated you." The mother says, "I fed you." … Let us answer our father and mother when they justly say "love us." Let us answer, "I will love you in Christ, not instead of Christ. You will be with me in him, but I will not be with you without him." "But we don't care for Christ," they say. "And I care for Christ more than I care for you. Should I obey the ones who raised me and lose the One who created me?"

The measure of such love is this: its sweetness seizes the whole heart, and draws it completely from the love of all flesh and every sensual pleasure. Really this is what it means to love with the whole heart. If I prefer to the humanity of my Lord someone joined to me by ties of blood, or some sensual pleasure, this would obviously prove that I do not love with my whole heart since it is divided between its own interests and the love of the one who taught me as a man, both by his words and examples. Would I not seem to give my love partly to him and partly to my own? As he once said: "Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me." To put it briefly, to love with the whole heart means to put the love of his sacred humanity before everything that tempts us, from within or without. Among these temptations we must also count the glory of the world, because its glory is that of the flesh, and those who delight in it without a doubt are men of the flesh.

The rivalry between all natural loves and the love of God is something a Christian dare not forget. God is the great Rival, the ultimate object of human jealousy; that beauty, terrible as the Gorgon's, which may at any moment steal from me—or it seems like stealing to me—my wife's or husband's or daughter's heart. The bitterness of some unbelief, though disguised even from those who feel it as anti-clericalism or hatred of superstition, is really due to this.

(non occ.) It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, And whoso loveth son or daughter more than me is not worthy of me.

But it is fitting to inquire how we are commanded to hate our parents and blood relatives, when we are ordered to love even our enemies? And certainly the Truth says concerning a wife: "What God has joined together, let not man separate." And Paul says: "Husbands, love your wives, just as Christ loved the Church." Behold, the disciple preaches that a wife should be loved, while the Master says: "He who does not hate his wife cannot be my disciple." Does the judge announce one thing while the herald proclaims another? Or can we both hate and love at the same time? But if we weigh the force of the precept, we are able to do both through discernment, so that those who are joined to us by kinship of the flesh, and whom we recognize as our neighbors, we may love, and those whom we suffer as adversaries in the way of God we may disregard by hating and fleeing from them. For one who thinks carnally is loved, as it were, through hatred, when he brings wicked things upon us and is not heard. Moreover, so that the Lord might demonstrate that this hatred toward our neighbors does not proceed from lack of affection but from charity, He added immediately, saying: "And his own soul as well." Therefore we are commanded to hate our neighbors, and to hate our own soul. It is clear, then, that one ought to hate his neighbor by loving him, he who hates his neighbor just as he hates himself. For we truly hate our own soul well when we do not yield to its carnal desires, when we break its appetite, when we resist its pleasures. Therefore what is led to better things by being despised is loved, as it were, through hatred. Thus, thus indeed we ought to show the discernment of hatred toward our neighbors, so that we may both love in them what they are, and hold in hatred that by which they obstruct us on our journey to God.

Therefore, from this discernment of our hatred let us draw a pattern for hatred of our neighbor. Let anyone in this world be loved, even an adversary, but let not even a relative be loved who is opposed in the way of God. For whoever now desires eternal things, in the cause of God which he undertakes, must become estranged from father, from mother, from wife, from children, from relatives, from his very self, so that he may know God more truly the more he recognizes no one in God's cause. For the carnal affections greatly buffet the intention of the mind and obscure its vision; yet we do not suffer them as harmful if we hold them in check by suppressing them. Therefore, neighbors are to be loved, charity is to be extended to all, both relatives and strangers, yet for the sake of that same charity we must not be turned aside from love of God.

(Mor. iii. 8.) For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.

For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come.

For he had previously said, "I have not come to bring peace but a sword." He adds that he has divided people against father and mother and relatives, so that no one will place familial loyalty before religion. He says, "He who loves father or mother more than me is not worthy of me." We also read in the Song of Songs, "He established love in me." We must preserve this order in all our relations. Love your father, your mother, your sons. If a time comes when love for a parent and for the children of God are in conflict and both cannot be maintained, then forthright rejection of your family may be a higher form of familial loyalty in relation to God.

(Verse 37.) Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter more than me is not worthy of me. He who had previously stated: I did not come to bring peace, but a sword; and to divide people against father and mother, and mother-in-law, so that no one would put piety before religion, he added, saying, Whoever loves father or mother more than me. And in the Song of Songs we read: Set me as a seal upon your heart (Song 2:4). This order is necessary in every affection. Love after God the Father, love the mother, love the children. But if necessity comes, that the love of parents and children be compared to the love of God, and both cannot be preserved, let there be hatred towards one's own, and devotion towards God. Therefore, he did not forbid loving the father or mother, but specifically added: Whoever loves the father or mother more than me.

Because of what He had said, I am not come to send peace but a sword, &c. that none might suppose that family affection was banished from His religion, He now adds, He that loves father or mother more than me is not worthy of me. So in the Song of Songs we read, Order love in me. (c. 2:4.) For this order is needed in every affection; after God love thy father, thy mother, and thy children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, more than me.

"He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth after me, is not worthy of me."

Seest thou a teacher's dignity? Seest thou, how He signifies himself a true Son of Him that begat Him, commanding us to let go all things beneath, and to take in preference the love of Him?

"And why speak I," saith He, "of friends and kinsmen? Even if it be thine own life which thou preferrest to my love, thy place is far from my disciples." What then? Are not these things contrary to the Old Testament? Far from it, rather they are very much in harmony therewith. For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He saith, "Who said unto his father, and to his mother, I have not seen thee; neither did he acknowledge his brethren, and his own sons he disowned: he kept Thy oracles." And if Paul gives many directions touching parents, commanding us to obey them in all things, marvel not; for in those things only doth he mean us to obey, as many as do not hinder godliness. For indeed it is a sacred duty to render them all other honors: but when they demand more than is due, one ought not to obey. For this reason Luke saith, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple;" not commanding simply to hate them, since this were even quite contrary to the law; but "when one desires to be loved more than I am, hate him in this respect. For this ruins both the beloved himself, and the lover." And these things He said, both to render the children more determined, and to make the fathers more gentle, that would hinder them. For when they saw He had such strength and power as to sever their children from them, they, as attempting things impossible, would even desist. Wherefore also He leaves the fathers, and addresses His discourse to the children, instructing the former not to make the attempt, as attempting things impracticable.

Then lest they should be indignant, or count it hard, see which way He makes His argument tend: in that having said, "Who hateth not father and mother," He adds, "and his own life." For why dost thou speak to me of parents, saith He, and brothers, and sisters, and wife? Nothing is nearer than the life to any man: yet if thou hate not this also, thou must bear in all things the opposite of his lot who loveth me.

Seest thou how justly Christ said, "He that loveth father or mother more than me, is not worthy of me." For had she kept this law, she would not have transgressed so many laws, she would not have perpetrated this foul murder.

He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God.

If, therefore, He made them "His mother and His brethren" who were not so, how could He deny them these relationships who really had them? Surely only on the condition of their deserts, and not by any disavowal of His near relatives; teaching them by His own actual example, that "whosoever preferred father or mother or brethren to the Word of God, was not a disciple worthy of Him." Besides, His admission of His mother and His brethren was the more express, from the fact of His unwillingness to acknowledge them. That He adopted others only confirmed those in their relationship to Him whom He refused because of their offence, and for whom He substituted the others, not as being truer relatives, but worthier ones. Finally, it was no great matter if He did prefer to kindred (that) faith which it did not possess.

Now, whether they were baptized in any manner whatever, or whether they continued unbathed to the end-so that even that saying of the Lord touching the "one bath" does, under the person of Peter, merely regard us-still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee; " and, "Thy sins shall be remitted thee," on thy believing, of course, albeit thou be not yet baptized. If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me."

For the completeness of so brief a prayer He added-in order that we should supplicate not touching the remitting merely, but touching the entire averting, of acts of guilt" Lead us not into temptation: "that is, suffer us not to be led into it, by him (of course) who tempts; but far be the thought that the Lord should seem to tempt, as if He either were ignorant of the faith of any, or else were eager to overthrow it. Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted; " yet they were tempted, (as they showed) by de-setting their Lord, because they had given way rather to sleep than prayer. The final clause, therefore, is consonant, and interprets the sense of "Lead us not into temptation; "for this sense is, "But convey us away from the Evil One."

For He was not able even without flight-a protection so base, and unworthy, and servile-to preserve in persecution such as He knew to be weak! Whereas in fact He does not cherish, but ever rejects the weak, teaching first, not that we are to fly from our persecutors, but rather that we are not to fear them. "Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell." And then what does He allot to the fearful? "He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple." Last of all, in the Revelation, He does not propose flight to the "fearful," but a miserable portion among the rest of the outcast, in the lake of brimstone and fire, which is the second death.

"He that loveth father or mother more than Me is not worthy of Me: and he that loveth son or daughter more than Me is not worthy of Me." Do you see when it is that we must hate our parents and children? When they want us to love them more than Christ. And why should I speak of father, mother, and children? Hear what is even greater than this:

He who loves father or mother more than me is not worthy of me. Here he shows how they should conduct themselves in that division. If you wish to receive the Lord's sword, it is important that you be separated from those he mentioned. But someone will say: I do not want to be separated from my father and those others; therefore, he says, He who loves father and mother more than me is not worthy of me. The Lord's exhortation is that he be preferred to all familial love: first, he gives the exhortation; secondly, the advantage it brings (v. 40). And he mentions three degrees. For it is natural that a man love his father, but more natural that a father love his son; also it is much more natural that he love himself. Why then does a father love his son more, and not the son love the father more? Some give the reason that the father knows more about the son, if he is a son, than the son about the father. Also, the longer one clings to another, the more firmly established becomes the love. Another reason is that everyone loves himself more than someone else. But a son is a certain part separated from the father, whereas the father is not part of the son. Moreover it is natural for everyone to love what he has produced. But according to some there is a difference, because in some matters the son loves the father more; for the son's descent from the father is by nature, yet the son is by nature subject to the father; therefore, the father naturally loves the son, even a spiritual father, as it says in 1 Corinthians (4:14): "I do not write this to shame you, but to admonish you as my beloved children."

But sons are naturally subject to the father; therefore, they naturally honor the father and become more angry at an injury inflicted on their father than on themselves, and they desire their father's glory more than their own: "The glory of sons is their fathers" (Pr 17:6). Hence he who loves father or mother more than me is not worthy of me, because he is God who must be loved above all else: "I will not show partiality to any person or use flattery toward any man" (Jb 32:21). For God is goodness itself; therefore, he must be loved more. Therefore, he is not worthy of me who loves father or mother more than me. And he who loves son or daughter more than me... Why does a son love his father? Because whatever the son has is from the father, for he has nourishment and teaching from his father. And the son cannot give this to the father; but what the son receives from the father he receives in greater abundance from God. For he also teaches us, as it says in Job (35:11): "Who teaches us more than the beasts of the earth, and makes us wiser than the birds of the air." He also feeds us, as is said of Jacob in Genesis. Again, he preserves us forever. And a man gets this more from God than a son from his father. Therefore, God must always be loved more: "I know that my redeemer lives, and at the last he will raise me from the earth, and I shall again be surrounded by my skin and in my flesh I will see God" (Jb 19:25).

But how this very hatred of one's soul ought to be shown, Truth makes clear by adding: "He who does not carry his cross and come after me cannot be my disciple." For the cross is so called from torture. And we carry the Lord's cross in two ways: either when we afflict the flesh through abstinence, or when through compassion for our neighbor we consider his necessity as our own. For he who shows pain at another's necessity carries the cross in his mind. But it should be known that there are some who practice abstinence of the flesh not for God, but for vainglory. And there are many who bestow compassion on their neighbor not spiritually, but carnally, so that they favor him not toward virtue, but as if by pitying him toward sins. These therefore seem to carry a cross, but they do not follow the Lord. Hence this same Truth rightly says: "He who does not carry his cross and come after me cannot be my disciple." For to carry the cross and go after the Lord is to practice either abstinence of the flesh or compassion for one's neighbor out of zeal for eternal purpose. For whoever practices these things for a temporal purpose indeed carries the cross, but refuses to go after the Lord.

(Hom. in Ev. xxxii. 3.) The cross is so called from 1torment; and there are two ways in which we bear the Lord's cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbour we make his afflictions our own. But it should be known that there are some who make a show of abstinence not for God, but for ostentation; and some there are who show compassion to their neighbour, not spiritually but carnally, not that they may encourage him in virtue, but rather countenancing him in faults. These indeed seem to bear their cross, but do not follow the Lord; therefore He adds, And followeth me

Or; They that are Christ's have crucified the body with its vices and lusts. (Gal. 5:24.) And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith.

(Verse 38, 39.) And whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it. In another Gospel it is written: Whoever does not take up their cross daily. Let us not think that the ardor of faith can be enough once and for all, the cross must always be carried, so that we may always teach ourselves to love Christ.

And not even simply to hate it was His command, but so as to expose it to war, and to battles, and to slaughters, and blood. "For he that beareth not his cross, and cometh after me, cannot be my disciple." Thus He said not merely that we must stand against death, but also against a violent death; and not violent only, but ignominious too.

And He discourses nothing as yet of His own passion, that when they had been for a time instructed in these things, they might more easily receive His word concerning it. Is there not, therefore, cause for amazement, how on their hearing these things, their soul did not wing its way from the body, the hardships being everywhere at hand, and the good things in expectation? How then did it not flee away? Great was both the power of the speaker, and the love of the hearers. Wherefore though hearing things far more intolerable and galling than those great men, Moses and Jeremiah, they continued to obey, and to say nothing against it.

"And he that taketh not his cross, and followeth after Me, is not worthy of Me." Whoever, He says, does not renounce this present life and give himself over to shameful death, for this is what the cross signified to the ancients, is not worthy of Me. But since there are many who are crucified, such as robbers and thieves, He added, "and followeth after Me," that is, live according to My laws.

And he who does not take his cross... It has been said that one who loves father..., but I say more: he that loves himself more than me is not worthy of me, because nothing can fill one's whole affection but God. Therefore, Deuteronomy (6:5): "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength." Hence he says, he who does not take his cross and follow me is not worthy of me. This tells us that one who is not prepared to suffer even death for the truth, and that worst of deaths, namely, the death of the cross, is not worthy of me. Indeed, he should even glory in the cross, as Paul: "Far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal 6:14). In these words Christ foretells his own death: "Christ suffered for us, leaving us an example to follow in his footsteps" (1 Pt 2:21). It is also explained another way, namely, that one who afflicts his flesh takes the cross, as is said in Galatians (5:24): "Those who belong to Christ crucify their flesh with its vices and desires." Again, the cross is carried in the heart, when one grieves over sin, as the Apostle said: "Who is scandalized, and I am not on fire?" Finally, all this is not enough, unless one follows the Lord. Hence, and follows me. If you fast, if you sympathize with your neighbor, but not for my sake, you are not worthy of me. For it is a great thing to follow the Lord, as it says in Sirach (33:8): "It is a great glory to follow the Lord."

Everyone who is perfect will be able to say: "My own vineyard I have not kept"; in that sense, indeed, in which the Savior speaks in the Gospel, "Whoever loses his soul for my sake will find it" (Mt 10:39). Fit indeed and worthy to be set as keeper in the vineyards is he whom the care of his own vineyard does not impede or delay from the diligence and solicitude of those committed to him; while he does not seek the things that are his own, nor what is useful to himself, but what is useful to many. For this reason indeed that care was entrusted to Peter in so many vineyards which were of the circumcision, because the man was prepared to go both "to prison and to death" (Lk 22:33), to such a degree was he not held back by love of his own vineyard, that is, of his own soul, from attending to the care of those entrusted to him. Deservedly also to Paul among the Gentiles was entrusted so vast a forest of vineyards, because he too was found to be by no means anxious in the custody of his own vineyard; so that he was prepared not only to be bound, but also to die in Jerusalem "for the name of the Lord Jesus Christ" (Acts 21:13). Finally: "I fear none of these things," he says, "nor do I make my soul more precious than myself" (Acts 20:24). An excellent appraiser of things, who judges that nothing of his own should be preferred to himself.

If pain sometimes shatters the creature's false self-sufficiency, yet in supreme "Trial" or "Sacrifice" it teaches him the self-sufficiency which really ought to be his--the "strength, which, if Heaven gave it, may be called his own": for then, in the absence of all merely natural motives and supports, he acts in that strength, and that alone, which God confers upon him through his subjected will. Human will becomes truly creative and truly our own when it is wholly God's, and this is one of the many senses in which he that loses his soul shall find it. In all other acts our will is fed through nature, that is, through created things other than the self--through the desires which our physical organism and our heredity supply to us. When we act from ourselves alone--that is, from God in ourselves--we are collaborators in, or live instruments of, creation: and that is why such an act undoes with "backward mutters of dissevering power" the uncreative spell which Adam laid upon his species. Hence as suicide is the typical expression of the stoic spirit, and battle of the warrior spirit, martyrdom always remains the supreme enacting and perfection of Christianity.

Here Jesus calls the departure of life from the body the "loss of life," speaking figuratively. "He who finds his life" refers to anyone who too highly values transitory existence and as it were sells it at a profit. He will face the hands of death when he is sent to unremittable punishment and death.

I cannot see any Battersea here; I cannot see any London or any England. I cannot see that door. I cannot see that chair: because a cloud of sleep and custom has come across my eyes. The only way to get back to them is to go somewhere else; and that is the real object of travel and the real pleasure of holidays. Do you suppose that I go to France in order to see France? Do you suppose that I go to Germany in order to see Germany? I shall enjoy them both; but it is not them that I am seeking. I am seeking Battersea. The whole object of travel is not to set foot on foreign land; it is at last to set foot on one's own country as a foreign land. Now I warn you that this Gladstone bag is compact and heavy, and that if you utter that word 'paradox' I shall hurl it at your head. I did not make the world, and I did not make it paradoxical. It is not my fault, it is the truth, that the only way to go to England is to go away from it.

Here the stated doctrine and its meaning run along the same course. After he commands us to abandon everything that is most valuable in earthly life, he adds, "He who does not take up his cross and follow me is not worthy of me." This is because those who belong to Christ have crucified their bodies with their sinful practices and pleasures. We are unworthy of Christ if we do not take up our own cross, by which we suffer, die and are buried and resurrected together with him. Only by this pledge of faith in the Spirit will he triumph in new life in us."He who finds his life will lose it, and he who loses his life for my sake will find it." This obviously means that through the power of the Word and separation from our old vices, we will receive spiritual profit in death and a fine exacted against our life. Therefore we must accept death in the reformation of our life. We are to fashion our vicious selves on the model of our Lord's cross, and we are to cling to an open profession of glory, even against persecutors and with disregard of things present.

Thus the gain of life brings death, the loss of life brings salvation; for by the sacrifice of this short life we gain the reward of immortality.

"He that findeth his life," saith He, "shall lose it: and he that loseth his life for my sake, shall find it." Seest thou how great the damage to such as love it unduly? how great the gain to them that hate it? I mean, because the injunctions were disagreeable, when He was bidding them set themselves against parents, and children, and nature, and kindred, and the world, and their very soul, He sets forth the profit also, being very great. Thus, "These things," saith He, "so far from harming, will very greatly profit; and their opposites will injure;" urging them, as He ever doth, by the very things which they desire. For why art thou willing to despise thy life? Because thou lovest it? Then for that very reason despise it, and so thou wilt advantage it in the highest degree, and do the part of one that loves it.

And mark an instance of unspeakable consideration. For not in respect of our parents only doth He practise this reasoning, nor of our children, but with regard to our life, which is nearer than all; that the other point may thenceforth become unquestionable, and they may learn that they will in this way profit those of their kindred likewise, as much as may be; since so it is in the case even of our life, which is more essential to us than all.

Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, And whoso shall lose his life for my sake shall find it.

The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i. e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation.

That is, he who in confession of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul.

In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. "He," says Jesus, "who will value his own life also more than me, is not worthy of me," -that is, he who will rather live by denying, than die by confessing, me; and "he who findeth his life shall lose it; but he who loseth it for my sake shall find it." Therefore indeed he finds it, who, in winning life, denies; but he who thinks that he wins it by denying, will lose it in hell. On the other hand, he who, through confessing, is killed, will lose it for the present, but is also about to find it unto everlasting life. In fine, governors themselves, when they urge men to deny, say, "Save your life; "and, "Do not lose your life." How would Christ speak, but in accordance with the treatment to which the Christian would be subjected?

How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon. Why do we find here, where it is our business to lose? To exhibit impatience at all losses is the Gentiles' business, who give money the precedence perhaps over their soul; for so they do, when, in their cupidities of lucre, they encounter the gainful perils of commerce on the sea; when, for money's sake, even in the forum, there is nothing which damnation (itself) would fear which they hesitate to essay; when they hire themselves for sport and the camp; when, after the manner of wild beasts, they play the bandit along the highway. But us, according to the diversity by which we are distinguished from them, it becomes to lay down not our soul for money, but money for our soul, whether spontaneously in bestowing or patiently in losing.

"He that findeth his life shall lose it: and he that loseth his life for My sake shall find it." He who pampers his life in the flesh appears to "find his life," while in fact he is losing it by sending it to eternal punishment. But he who loses his life and dies, not as a thief or one who strangles himself, but for Christ's sake, he it is that saves his life.

But they could say: What shall we get from all this? So he shows them the punishment for those who do not obey; hence he says, He who finds his life [soul] shall lose it. Soul is taken for life. When one is in danger of losing his money, he says: I have lost my money; and if he is freed from danger, he says that he has found his money. In like manner if one is in bodily danger and is freed by some chance, he says that he has found his life. Therefore, one who finds his life and was in danger on my account and denies me to find his life, is not worthy of me. And he who loses his soul, i.e., life, i.e., if he exposes himself to death for my sake, will find it: "He that finds me shall find life and will draw salvation from the Lord" (Pr 8:35).

But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that cometh to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goeth away, let him take nothing but bread until he lodgeth; but if he ask money, he is a false prophet.

"He who receives a prophet because he is a prophet shall receive a prophet's reward." He who receives a prophet receives him who dwells in the prophet, and he becomes worthy of a prophet's reward by receiving the prophet because he is a prophet. And a like reward is allotted for receiving a righteous person. One who does this becomes righteous by honoring righteousness. In this way righteousness is attained through faith, taking on mercy as its duty. This happens when someone receives a righteous person and becomes a prophet himself by reason of his own reverence. He will receive the honor due to a righteous person and a prophet.

These words show that He has a Mediator's office, and since He came from God, when He is received by us, through Him God is transfused into us; and by this disposition of grace to have received the Apostles is no other than to have received God; for Christ dwells in them, and God in Christ.

(Verse 40.) Whoever receives you, receives me; and whoever receives me, receives the one who sent me. A most beautiful order. It sends for preaching, teaches not to fear dangers, and subjects one's feelings to religion. He had carried gold above, and had shaken off bronze from his belt. The condition of the evangelists is difficult. So, where does the income come from, where does the necessary sustenance come from? Hope moderates the severity of the commandments with the promises. Whoever receives you, he says, receives me; and whoever receives me, receives the one who sent me, so that in receiving the apostles, each of the believers may consider that they have received Christ.

The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion—gold He had above taken from them, brass He had shaken out of their purses—hard then surely the condition of the preachers! Whence their living? Whence their food and necessaries? Therefore He tempers the rigour of His precepts by the following promises, that in entertaining the Apostles each believer may consider that he entertains the Lord.

Now these things were enough to recommend men to receive them, their appointed healers. Yea, who would choose but receive with all readiness them that were so noble, such true heroes, and as lions running about the earth, and despising all that pertained to themselves, so that others might be saved? Yet nevertheless He proffers also another reward, indicating that He is caring here for the entertainers more than for the guests.

And the first honor He confers is by saying,

"He that receiveth you, receiveth me, and he that receiveth me, receiveth Him that sent me."

With this, what may compare? that one should receive the Father and the Son!

Seest thou what mighty persuasions He used, and how He opened to them the houses of the whole world? Yea, He signified that men are their debtors: first, by saying, "The workman is worthy of his hire;" secondly, by sending them forth having nothing; thirdly, by giving them up to wars and fightings in behalf of them that receive them; fourthly, by committing to them miracles also; fifthly, in that He did by their lips introduce peace, the cause of all blessings, into the houses of such as receive them; sixthly, by threatening things more grievous than Sodom to such as receive them not: seventhly, by signifying that as many as welcome them are receiving both Himself and the Father; eighthly, by promising both a prophet's and a righteous man's reward: ninthly, by undertaking that the recompenses shall be great, even for a cup of cold water. Now each one of these things, even by itself, were enough to attract them. For who, tell me, when a leader of armies wounded in innumerable places, and dyed in blood, came in sight, returning after many trophies from war and conflict, would not receive him, throwing open every door in his house?

"He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward." He incites us to welcome those whom Christ sends, for he who honors a disciple of Christ, honors Christ Himself and, through Him, the Father as well. But we must welcome righteous men and prophets in the name of a righteous man and prophet, that is, because they are righteous men and prophets, and not because of any protection or aid of the sort which kings provide. But even if a man should have the appearance of a prophet but in conduct fall short, you should still receive him as a prophet. And God will reward you for having received a true prophet, for this is what it means "shall receive a righteous man's reward." Or you may understand it in another way, that he who receives a righteous man will himself be counted as a righteous man and will receive the reward which the righteous receive.

He who receives you, receives me. Here he offers a remedy. You say that we should do all this. How are we going to live? Favor us. As the Pope gives his representatives the power to grant favors, so the Lord gives a reward to those who receive them. And he mentions three. He says, therefore, he who receives you, receives me, because they will have God, because you are my members, because member of a member. But they could say: there is nothing great in receiving a poor man or you. But on the other hand, he that receives me, receives him that sent me, because, as it says in John (5:23): "He that honors my Father, honors me." It is no small thing to have God as a gift, as it was imputed to the praise of Abraham (Heb 13:2).

But so that our Redeemer might show how great is the virtue in continence and in receiving the needy, he says: "He who receives a prophet in the name of a prophet shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward." In these words it should be noted that he does not say "a reward from the prophet" or "a reward from the righteous man," but "he shall receive a prophet's reward" and "a righteous man's reward." For a reward from the prophet is one thing, and the prophet's reward is another; and a reward from the righteous man is one thing, and the righteous man's reward is another. For what does it mean to say "He shall receive a prophet's reward," except that he who sustains a prophet by his generosity, even though he himself does not have the gift of prophecy, will nevertheless have the rewards of prophecy before the almighty Lord? For perhaps this man is righteous, and the less he possesses in this world, the greater confidence he has in speaking for justice. When he who possesses something in this world sustains this man, and perhaps does not yet presume to speak freely for justice, he makes himself a sharer in that man's freedom of justice, so that he may receive equally with him the rewards of justice—he whom he helped by sustaining him, so that he might be able to speak that same justice freely. That man is full of the spirit of prophecy, but nevertheless needs bodily nourishment. And if the body is not refreshed, it is certain that the voice itself is diminished. Therefore, he who provides food to the prophet because he is a prophet gives strength to that man's prophecy for speaking. He will therefore receive a prophet's reward along with the prophet, because even if he was not full of the spirit of prophecy, he nevertheless displayed before God's eyes what he assisted. Hence it is said to Gaius through John concerning certain traveling brothers: "For they went forth for the name of Christ, taking nothing from the Gentiles. We therefore ought to receive such persons, that we may be fellow workers for the truth." For he who provides temporal assistance to those who have spiritual gifts becomes a fellow worker in those very spiritual gifts. For since few are those who receive spiritual gifts, and many are those who abound in temporal things, through this the rich insert themselves into the virtues of the poor: by providing comfort to those same holy poor from their riches.

(Hom. in Ev. xx. 12.) He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he in speaking in behalf of righteousness. He who hath of this world's goods, in supporting such a man, makes himself a free partaker in his righteousness, and shall receive the reward of righteousness together with him whom he has aided by supporting him. He is full of the spirit of prophecy, but he lacks bodily sustenance, and if the body be not supported, it is certain that the voice will fail. Whoso then gives a prophet food, gives him strength for speaking, therefore together with the prophet he shall receive the prophet's reward, when he shows before the face of God what bounty he showed him.

Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which might be rendered to them in belief of their religious life.

(Verse 41.) Whoever receives a prophet in the name of a prophet will receive a prophet's reward. And whoever receives a righteous person in the name of a righteous person will receive a righteous person's reward. Whoever receives a prophet because he is a prophet and understands him speaking of future things, he will receive a prophet's reward. Therefore, the Jews, understanding the prophets in a carnal way, will not receive the reward of the prophets. On another note: In every profession, there is a mixture of weeds with wheat. He had said earlier: Whoever receives you, receives me; and whoever receives me, receives the one who sent me. He had invited the disciples to the reception of the masters. The response of the believers could be hidden; therefore, we must receive both false prophets and the traitor Judas, and provide them with sustenance. The Lord, anticipating this, says that it is not the persons that should be received, but the names, and those who receive them should not lose their reward, even if the person received was unworthy.

Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas the traitor. To this end it is that the Lord instructs them in these words, that it is not the person but the office that they should look to; and that the entertainer loses not his reward, though he whom he entertains be unworthy.

Mystically; He who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive the prophet's reward.

But He holds out herewith another reward also.

"He," saith He, "that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward."

And as before He threatens punishment to such as do not receive them, here He defines also a certain refreshment for the good. And to teach thee His greater care for them, He said not simply, "He that receiveth a prophet," or "He that receiveth a righteous man," but subjoined, "in the name of a prophet," and, "in the name of a righteous man;" that is, if not for any worldly preferment, nor for any other temporal thing, he receive him, but because he is either a prophet or a righteous man, he shall receive a prophet's reward, and a righteous man's reward; such as it were meet for him to have, that hath received a prophet, or a righteous man; or, such as that other is himself to receive. Which kind of thing Paul also said: "That your abundance may be a supply for their want, that their abundance also may be a supply for your want."

But who now is like this? one may say. Therefore He added, "In the name of a disciple, and of a prophet, and of a righteous man;" to instruct thee that not for the worthiness of the visitor, but for the purpose of him that gives welcome, is His reward appointed. For though here He speak of prophets, and righteous men, and disciples, yet elsewhere He bids men receive the veriest outcasts, and punishes such as fail to do so. For, "Inasmuch as ye did it not to one of the least of these, ye did it not to me;" and the converse again He affirms with respect to the same persons.

This passage has a deeper meaning. One who has properly extracted the meaning of the apostle's writing, and has not misunderstood it is receiving the apostle as well as Christ who speaks and dwells in the apostle and is the source of the apostle's teaching. And since the divine mind of the Father is also in the Son, one who receives the word "of wisdom" and everything that is Christ is receiving God the Father of all things. The first part refers mystically to the new covenant, the last part to the old covenant. And if one believes that the prophets spoke wisely, not from their own understanding but because they were moved by the Holy Spirit, when one receives the meaning in them he possesses the prophetic Spirit and quite reasonably receives a prophet's reward. And if one who understands righteousness and unrighteousness (and does not live unrighteously himself) receives a righteous person, that one is not only hospitable but righteous in addition. That one receives a righteous person's reward.

Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, A Prophet shall the Lord your God raise up unto you; (Deut. 18:18.) and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i. e. of Christ, shall receive reward from Him for love of whom he received Him.

The one who receives people sent by anyone gladly honors the one who sent them, and vice versa. Or alternately: the one who receives the apostles who preach the Trinity receives "the fullness of deity" itself. And I think it likely that even in our days we receive them in spirit, if we receive their counsels with an open mind.

Furthermore, something else will follow, namely, the reward of a prophet. Hence he who receives a prophet in the name of a prophet, shall receive a prophet's reward. There are two outstanding qualities in a prophet, namely, prophecy: "I will pour out my spirit on all flesh; and your sons and your daughters shall prophesy" (Jl 3:28); and the gift of justice: "Whom God made our wisdom and justice" (1 Cor 1:30). He who receives a prophet in the name of a prophet can be taken to mean he who receives a prophet in as much as he is a prophet, will receive the reward of a prophet. Or in another way: You say that we should receive the apostles, but some pseudo-apostles or pseudo-prophets will come. Therefore, he says: I am emphasizing not their reality but their name, because one who receives him in the name of a prophet, will have a reward. And which reward? The same as you would have if you received a true prophet. Furthermore, he makes no distinction about who he is, whether the one or the other. For he who receives a prophet, receives the reward of a prophet, because a prophet is thereby more inclined to do his work; for not only those who do, receive a reward, "but even those who consent to those doing it," as it says in Romans (1:32). Hence if you work together with a good one, you will receive a reward from that good one; if you minister the necessities of life, you receive a reward, because otherwise he could not fulfill his office. What follows is the same: He who receives a righteous man in the name of a righteous man, or Elijah, I would be glad to receive him.

All around me as I write is a noise of Nature drinking: and Nature makes a noise when she is drinking, being by no means refined. If I count it Christian mercy to give a cup of cold water to a sufferer, shall I complain of these multitudinous cups of cold water handed round to all living things; a cup of water for every shrub; a cup of water for every weed? I would be ashamed to grumble at it. As Sir Philip Sidney said, their need is greater than mine--especially for water.

(non occ.) Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given.

(ord.) Or, the least are they who have nothing at all in this world, and shall be judges with Christ.

For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

Consider therefore, brothers, what is cheaper when purchased, what is more precious when possessed. But perhaps not even a cup of cold water is available to be offered to one in need; even then the divine word promises us security. For when the Redeemer was born, the citizens of heaven were revealed, who cried out: Glory to God in the highest, and on earth peace to men of good will. For before the eyes of God the hand is never empty of a gift, if the treasury of the heart has been filled with good will.

He teaches that no deed of a good conscience is useless. It is no crime for a believer to have hope that transcends another's unbelief. For he foresaw that there would be many who glory merely in the name of apostleship but whose every action proves they are unworthy. They deceive and lie perpetually. And yet when we grant these people the favors that are due them because of their mere appearance of religiosity, he does not withhold from us the reward of doing his work and of hope. For even if they are the very least, that is, the worst sinners of all—for nothing is smaller than the "least"—nonetheless he decrees that we have duties toward them. These duties are light but not useless. They are represented by the phrase "cold water." For honor is to be paid not to the sins of the individual but to his status as a disciple. He grants his reward to the faith of the one who gives, not to the deceitfulness of the one who receives.

For though they were the very least, that is, the greatest of sinners, yet even small offices of mercy shown them, such as are denoted by the cup of cold water, should not be shown in vain. For the honour is not done to a man that is a sinner, but to his title of disciple.

Jesus said, "He who receives you receives me." But there are many false prophets and false preachers who perhaps make this doctrine difficult. He has also cured this stumbling block by saying, "He who receives a righteous man because he is a righteous man will receive a righteous man's reward." Then again, someone may object and say, "I am prevented by poverty. My own lack prevents me from acting as a host." Jesus eliminated this excuse, too, by the easily fulfilled command that we should offer a cup of cold water with our whole heart. He said "cold water" rather than "hot water" so that we could not object because of our poverty or lack of fuel for hot water. As I have mentioned before, the apostle gave a similar instruction to the Galatians: "Let the one who is taught the word share all good things with the one who teaches." He admonishes disciples to give refreshment to their teachers because before he had specified this, it was possible for anyone to plead poverty and avoid the instruction. He clears up this important doubt when he says, "God is not mocked, for whatever a man sows, that he will also reap." Paul means "If you plead poverty but know in your conscience that the case is otherwise, your excuse accomplishes nothing. You can disobey my admonitions, but be warned that you will reap exactly what you have sown."

(Verse 42.) And whoever gives a drink to one of these little ones, only a cup of cold water, in the name of a disciple, amen I say to you, he will not lose his reward. We read in the prophet David: To make excuses for sins (Ps CXL, 4): that many present their sins as if they were justifying circumstances, so that they may appear to sin out of necessity rather than by choice: The Lord, the searcher of hearts and reins, contemplates future thoughts in each one. He had said: Whoever receives you, receives me. But this commandment could be hindered by many false prophets and false teachers; he also addressed this scandal, saying: Whoever receives the righteous in the name of the righteous, will receive the reward of the righteous. Again, another could argue and say: I am prevented by poverty, thinness holds me back, so that I cannot be hospitable. And he dilutes this excuse with a very light commandment, so that we may offer a cup of cold water with all our heart. He said, cold waters are not hot, nor is there any lack of firewood in hot waters, lest it be an occasion for poverty and want. The Apostle also commanded such a thing to the Galatians, as we have said before: 'Let him who is catechized communicate his word to him who catechizes him in all good things' (Galatians 6:6), and he urges his disciples to provide refreshment to their teachers. Because anyone could feign poverty and evade the command, before he presents it, he solves the imminent question, saying: 'Do not be deceived, God is not mocked.' For whatever a man sows, that he will also reap. And this is the meaning: you argue in vain about poverty, when your conscience tells you otherwise: you can deceive me who encourages you; but know that as much as you sow, so shall you reap.

That none should say, I am poor and therefore cannot be hospitable, He takes away even this plea by the instance of a cup of cold water, given with good will. He says cold water, because in hot, poverty and lack of fuel might be pleaded. And whosoever shall give to drink to one of the least of these a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward.

Then, lest any one should allege poverty, He saith,

"Or whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."

"Though a cup of cold water be thy gift, on which there is nothing laid out, even of this shall a reward be stored up for thee. For I do all things for the sake of you the receivers."

But who now is like this? one may say. Therefore He added, "In the name of a disciple, and of a prophet, and of a righteous man;" to instruct thee that not for the worthiness of the visitor, but for the purpose of him that gives welcome, is His reward appointed. For though here He speak of prophets, and righteous men, and disciples, yet elsewhere He bids men receive the veriest outcasts, and punishes such as fail to do so. For, "Inasmuch as ye did it not to one of the least of these, ye did it not to me;" and the converse again He affirms with respect to the same persons.

Since though he may be doing no such great work, he is a man, inhabiting the same world with thee, beholding the same sun having the same soul, the same Lord, a partaker with thee of the same mysteries, called to the same heaven with thee; having a strong claim, his poverty, and his want of necessary food.

The least of these, that is, not a prophet, or a righteous man, but one of these least.

Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

"And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." Lest anyone use poverty as an excuse, He says, "If you give even a cup of cold water because he is My disciple, you will receive a reward even for this." He who gives a cup of cold water is also he who teaches one burning with the fire of anger and desire and causes him to be named a disciple of Christ. The teacher will not lose his reward.

Therefore, he adds, and whoever gives to one of these little ones, i.e., to believers, as it says below (25:40): "Amen I say to you, as long as you did it to one of these, my least brethren, you did it to me"; as if to say: I do not care whether they were great or small. Someone could say: I am poor; I have nothing to give. So he adds, a cup of water. He does not say, "hot water" on account of a lack of wood, so that he could not have an excuse. Hence he wants to say: the slightest thing you do will have its reward. And he confirms this, saying, Amen, I say to you, he shall not lose his reward; Isaiah (40:10): "Behold, the Lord comes..., and his reward is with him, and his recompense before him."

Hence also, when the Lord was asked, after enumerating the miracles of his power, he immediately responded about the humility of his death, saying: "The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them, and blessed is he who is not scandalized in me." Seeing so many signs and such great powers, no one could be scandalized, but only marvel.

(Ver. 4, 5.) And Jesus answered and said to them, 'Go and tell John what you hear and see: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up.' John had asked through his disciples: 'Are You the Coming One, or do we look for another?' Jesus shows the signs, not responding to what had been asked, but to the stumbling block of the messengers: 'Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up.' And what is no less important about these things,

The poor are evangelized. Either the poor in spirit, or certainly the poor in wealth (or works), so that there is no distinction in preaching between the noble and the lowly, the rich and the needy. These things confirm the strictness of the teacher, the truth of the instructor, that all are equal before him who can be saved. And what he says:

This last is no less than the first. And understand it as if it had been said, Even the poor; that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal.

But Christ knowing the purpose of John, did not say, I am He; for this would again have offended the hearers, although this was what it naturally followed for Him to say, but He leaves them to learn it from His acts. For it saith, "when these were come to Him, then He cured many." And yet what congruity was there, that being asked, "Art thou He," He should say nothing to that, but should presently cure them that were sick; unless it had been His mind to establish this which I have mentioned? Because they of course would account the testimony of His deeds surer, and more above suspicion than that of His words.

Knowing therefore, as being God, the mind with which John had sent them, He straightway cured blind, lame, and many others; not to teach him (for how should He him that was convinced), but these that were doubting: and having healed them, He saith, "Go and show John again those things which ye do hear and see; the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached unto them." And he added, "And blessed is he, whosoever shall not be offended in me;" implying that He knows even their unuttered thoughts. For if He had said, "I am He," both this would have offended them, as I have already said; and they would have thought, even if they had not spoken, much as the Jews said to Him, "Thou bearest record of Thyself." Wherefore He saith not this Himself, but leaves them to learn all from the miracles, freeing what He taught from suspicion, and making it plainer. Wherefore also He covertly added His reproof of them. That is, because they were "offended in Him," He by setting forth their case and leaving it to their own conscience alone, and by calling no witness of this His accusation, but only themselves that knew it all, did thus also draw them the more unto Himself, in saying, "Blessed is he, whosoever shall not be offended in me." For indeed His secret meaning was of them when He said this.

He did not say, "Declare unto John that I am He that cometh." But knowing that John had sent his disciples to see the miracles, He said, "Tell John what you see, and certainly he will use that opportunity to bear witness more fully to you concerning Me." By the words "the poor have the good tidings" understand either those preaching the Gospel, that is, the apostles, who were poor fishermen and despised as common lowly people, or those listening to the Gospel and hearing of the eternal good things.

And Jesus answered them. Here Christ's answer is given. John and many disciples, as John says (c. 4). Therefore, there was a dispute among them, because they saw Christ's works and preferred him to John. But seeing John's abstinence, they prefer him to Christ. Hence, first he proposes the question; secondly, he commends John (v. 10).

In regard to the first he answers in terms of his coming and Passion. The time will come, when God will suffer and many will be scandalized, because "to the Jews a scandal" (1 Cor 1:23). Hence he answers when this will be. According to Chrysostom he wants to show that he whom the prophets had foretold has come. Hence three things were promised by the prophets: sometimes the coming of God, by some the coming of a new teacher, by some the coming of sanctification and redemption. How shall we say then that he will come? And he answers in the same way Isaiah (35:4) answers: "Behold God will come and save us." Hence you will see those miracles. Go and tell John what you hear in the teachings and see in the miracles. Again, a teacher was promised: "Be glad, O sons of Zion..., because he has given you a teacher of justice" (Jl 2:22).

The blind see..., and this literally. Then if you ask when he will come: "The spirit of the Lord is upon me; he has sent me to preach to the meek" (Is 61:1), and this is signified when he says the poor have the Gospel preached to them, i.e., poverty will be blessed. Hence above (5:3); "Blessed are the poor in spirit..." and Luke (4:18): "The spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor." Again, someone holy will come to sanctify sinners; hence Isaiah (8:13): "The Lord of hosts, him you shall regard as holy."

But if we speak in the moral sense, the entire process of man's sanctification is signified. For the sinner first suffers blindness, when the reason is darkened: "Like the untimely birth that never sees the sun" (Ps 58:8); "Bring forth the people who are blind but have eyes" (Is 43:8). He is said to be lame, when the mind is drawn to various things, as it says in 1 Kings (18:21): "How long will you go limping with two different opinions?" Likewise, he becomes ulcerous in treachery and leprous, because then he cannot be recalled and infects others. After that he becomes deaf, because chastening is not heard. Then he dies: "Awake, O sleeper, and arise from the dead" (Eph 5:14). All these the Lord heals. The last are the poor in spirit, so that no health remains in them: "My loins are filled with burning, and there is not health in my flesh" (Ps 38:7). These, too, the Lord heals and they rise to a certain mental soundness, in which is true peace: "Great peace have those who love your law; nothing can make them stumble" (Ps 119:165).

But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed is he who is not scandalized in me," except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer humble things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs.

(Hom. in Ev. vi. 1.) Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block. (1 Cor. 1:23.) What then does that mean, Blessed is he who shall not be offended in me, but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works.

And when the Lord had shown forth all of himself in miraculous works, in giving sight to the blind, the power of walking to the lame, cleansing to the lepers, hearing to the deaf, voices to the mute, life to the dead and preaching to the poor, he said, "Blessed is the one who takes no offense at me." Now, had anything really been done through Christ that would cause John to take offense? Not in the least. For John himself also spent his time in his own teaching and work. However, one ought to look to a higher meaning that is both powerful and fitting. What does it mean that the poor have good news preached to them? Poor people are those who have abandoned their lives, who have taken up his cross and followed, who have been made humble in spirit. For such the kingdom of heaven is prepared. Because all experiences of this kind come together in the Lord and because his cross was to be a source of offense to many, he declared that people are blessed if their faith is not threatened by a cross or death or burial.

This saying, that they were blessed from whom there should be no offence in Him, showed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ.

(Ver. 6.) And blessed is he who is not scandalized in me. He strikes down the messengers, as will be shown in the following.

And blessed is he who shall not be offended in me, is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them.

And to show John's disciples that the thoughts they were thinking did not escape His notice, He said, "Blessed is he whosoever shall not be offended in Me," for they had many doubts about Him.

Hence to some was promised sanctification, and after they were sanctified, others would be scandalized; therefore, he says, Blessed is he who is not scandalized in me. Hence it says, "So Jesus also suffered outside the gate, in order to sanctify the people through his own blood" (Heb 13:12). Therefore, he shows the signs of his coming. But if we speak in the moral sense, the entire process of man's sanctification is signified. For the sinner first suffers blindness, when the reason is darkened: "Like the untimely birth that never sees the sun" (Ps 58:8); "Bring forth the people who are blind but have eyes" (Is 43:8). He is said to be lame, when the mind is drawn to various things, as it says in 1 Kings (18:21): "How long will you go limping with two different opinions?" Likewise, he becomes ulcerous in treachery and leprous, because then he cannot be recalled and infects others. After that he becomes deaf, because chastening is not heard. Then he dies: "Awake, O sleeper, and arise from the dead" (Eph 5:14). All these the Lord heals. The last are the poor in spirit, so that no health remains in them: "My loins are filled with burning, and there is not health in my flesh" (Ps 38:7). These, too, the Lord heals and they rise to a certain mental soundness, in which is true peace: "Great peace have those who love your law; nothing can make them stumble" (Ps 119:165).

And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.

But after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things.

(Hom. in Ev. vi. 2.) This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness...

Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, When they had gone away, Jesus began to speak to the multitudes concerning John.

(Verse 7.) But as they were departing, Jesus began to speak to the crowds about John: What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in the palaces of kings. If a harsh judgment had been pronounced against John, as many believe, then why is he now being praised so highly? But because the surrounding crowd did not know the mystery of the question, and thought that John doubted about Christ, whom he had pointed out with his finger, so that they would understand that John was not asking for himself, but for his disciples: Why, he said, do you go out into the desert? Is it perhaps to see a man resembling a reed that is carried by every wind, and to have doubts about the one he had previously proclaimed? Or is it possible that he is compelled by the stings of envy against me, and his preaching seeks empty glory, so that he may seek profits from it? Why does he desire riches, so that he may abound in feasts? He feeds on locusts and wild honey. Does he dress in soft clothing? The covering of his body is made of camel hair. Such food and clothing are received in the prison's lodging, and the preaching of truth has such a dwelling. But those who are flatterers and pursue gains, seeking wealth, and abound in pleasures, and dress in soft clothing, they are in the houses of kings. From which it is shown that a strict and austere life and preaching should avoid the courts of kings, and decline the palaces of soft people.

Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel's hair. This is that He adds, But what went ye out for to see? A man clothed in soft raiment?

Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul.

For the matter indeed of John's disciples had been ordered well, and they were gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, "He that bore such abundant witness, hath he now changed his persuasion, and doth he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he saith this? that the prison hath made him more timid? that his former words were spoken vainly, and at random?" It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For "as they departed, He began to say to the multitudes." Why, "as they departed?" That He might not seem to be flattering the man.

And in correcting the people, He doth not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He saith not, as unto the Jews, "Wherefore think ye evil?" Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither doth He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him.

And in establishing this, He employs not at first his own sentence, but their former testimony, pointing out how they bare record of his firmness, not by their words only, but also by their deeds.

Wherefore He saith, "What went ye out into the wilderness to see?" as though He had said, Wherefore did ye leave your cities, and your houses, and come together all of you into the wilderness? To see a pitiful and flexible kind of person? Nay, this were out of all reason, this is not what is indicated by that earnestness, and the concourse of all men unto the wilderness. So much people and so many cities would not have poured themselves out with so great zeal towards the wilderness and the river Jordan at that time, had ye not expected to see some great and marvellous one, one firmer than any rock. Yea, it was not "a reed" surely, that "ye went out to see shaken by the wind:" for the flexible and such as are lightly brought round, and now say one thing, now another, and stand firm in nothing, are most like that.

Now His meaning is like this: He was not of himself a waverer; and this ye yourselves showed by your earnestness. Much less could any one say this, that he was indeed firm, but having made himself a slave to luxury, he afterwards became languid. For among men, some are such as they are of themselves, others become so; for instance, one man is passionate by nature, and another from having fallen into a long illness gets this infirmity. Again, some men are flexible and fickle by nature, while others become so by being slaves to luxury, and by living effeminately. "But John," saith He, "neither was such a character by nature, for neither was it a reed that ye went out to see; nor by giving himself to luxury did he lose the advantage he possessed." For that he did not make himself a slave to luxury, his garb shows, and the wilderness, and the prison. Since, had he been minded to wear soft raiment, he would not have lived in the wilderness, nor in the prison, but in the king's courts: it being in his power, merely by keeping silence, to have enjoyed honor without limit. For since Herod so reverenced him, even when he had rebuked him, and was in chains, much more would he have courted him, had he held his peace. You see, he had indeed given proof of his firmness and fortitude; and how could he justly incur suspicions of that kind?

Then lest they should say, "But what if at that time indeed he were such an one, but now is changed?" He added also what follows; his garments, his prison, and together with these the prophecy.

(in loc.) They had not gone out at this time into the desert to see John, for he was not now in the desert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.

Perhaps the multitudes heard John's question and were scandalized that even John himself might be unsure of Christ and had so quickly changed his opinion, although he had previously borne witness to Him. Christ allays this suspicion, then, by saying, John is not a reed, that is, one who changes easily. For if he were, why would you have gone out to him in the wilderness? You indeed would not have gone out to see a reed, a changeable man, but you went out to see a great and steadfast man. To be sure, he is still now what you thought him to be then.

As they went away. Here he satisfies the crowd's doubts. Although the crowds had heard John's witness to Christ, they now seemed to hesitate. For they could have three things in their heart, because a person changes his mind for three reasons: either on account of fickleness of mind, or for the sake of some profit, or on account of the human spirit's passing from ignorance of the truth to knowing it: "For God knows that the thoughts of men are vain" (Ps 94:11). Therefore, he first excludes fickleness from them; secondly, the desire for profit (v. 8); thirdly, he shows that he has prophetic truth (v. 9).

He says, therefore, As they went away. The Lord teaches us with remarkable tact, as he never wished to praise John in the presence of his disciples or anyone in his own presence: "Let another praise you and not your own mouth; a stranger and not your own lips" (Pr 27:2). Because if the one praised is good, he is embarrassed; if he is evil, he is flattered. Jesus began to preach to the crowds: "What did you go out into the desert to see? Did you go to see a reed?" No, but you went out to see a resolute man. For a reed is easily moved; hence a mind that changes quickly is regarded as a wind: "So that we may no longer be children, tossed to and fro with every wind" (Eph 4:14).

(Doctr. Christ. iii. 12.) In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some meaning therein, or else is dissolute.

But still more is added about the description of him: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." For John is described as having been clothed in woven camel's hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in the houses of kings," except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: "Not in costly apparel." Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women.

Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from the wrath to come?" Hence it is also said through Solomon: "The words of the wise are like goads, and like nails driven deep." For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them.

(Hom. in Ev. vi. 3.) Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, Not in costly raiment. (1 Pet. 3:3)

(ubi. sup.) Also John was not clothed in soft raiment, that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, &c. (Mat. 3:7)

If the Lord had intended a higher meaning unfavorable to John, as many imagine that he did, in saying "Blessed is the one who takes no offense at me," why does he now speak about John with highest praise? Because the crowd that was present did not know the inner purpose of John's question. They thought John doubted Christ, although he himself had prophesied about him. Now the crowd learns that John asked not on his own behalf but on that of his disciples. "Why did you go out into the wilderness?" To see a man like a reed who is blown about by every wind, a man so irresolute that he cannot make up his mind about what he himself previously predicted? Or else, perhaps he is pricked by the goad of his envy for me, and his preaching runs after an empty fame, and he covets the money he may get by it? But why should this man desire wealth for abundance of feasting? He feeds on locusts and wild honey. Or wealth to wear soft clothes? His clothes are made of camel's hair. But people who are flatterers, and run after money, and covet wealth, and overflow with luxury and wear soft clothes—such people live in the palaces of kings. Thus it is shown that the austere way of life and the strict preaching must avoid the halls of kings and turn away from the palaces of the luxurious.

(Verse 8.) But what did you go out to see, a prophet? Yes, I tell you, and more than a prophet. In him, John is greater than the other prophets, because while they had predicted someone who was to come, he pointed to the one who has already come, saying: Behold the Lamb of God, behold him who takes away the sins of the world. And because to the privilege of being a prophet, John added the reward of baptizing his Lord, it follows that he increased in merits, fulfilling the testimony of Malachi, in which even an angel is prophesied (Mal. II). However, here the term 'angel' cannot be understood as referring to John by nature, but rather by the dignity of his office, that is, as a messenger who announced the coming of the Lord.

This teaches that an austere life and strict preaching ought to shun kings' courts and the palaces of the rich and luxurious.

Mystically; By the garment wherewith his body is clothed is his mind shown, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, They that are clothed in soft raiment are in kings' houses; that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by dæmons.

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced. If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power.

Denying them any basis for saying that John later became soft by giving himself over to luxury, He says, This cannot be; that his clothing is made of hair shows that he is an enemy of luxury. For if he were wearing soft clothing and living in kings' houses, if he so desired luxury he would not be in prison. So then, learn that it does not befit a true Christian to wear luxurious clothing.

Likewise, he is not inconstant as seeking profit. Why then did you go out? For all riches pertain to some bodily use, such as food or clothing. And it is evident that neither of these had any influence. Therefore, there is no reason to believe that he says this for any advantage: Why then did you go out? To see a man clothed in soft raiment? But why does he make no mention of food? Because there was no question on that point. But he was clothed in camel's hair. Hence those who wear soft raiment are not in the desert but in kings' houses. Chrysostom explains it another way: Some are lightheaded by nature, others from pleasure, as Hosea (4:11) says: "Fornication and wine and intoxication take away understanding." He removes the first by what he said above; the second, when he says, wear soft garments; therefore, he is not inconstant from the pleasures of life.

But here a question can be raised about being clothed in pleasures: Is it a sin? If not, it should not have been charged against that rich man, who dressed in purple and fine linen every day (Lk 16:19). Augustine says that such things are not to be considered, but the intention of the user; for one should be dressed after the custom of those among whom he lives. Therefore, the custom needs further clarification. Hence some dress more sparingly, some more ornately; and both ways require a distinction. If more sparingly, then it is either for a good intention, and this is good, or is for vainglory, and this is evil. If more ornately, it is on account of pride, and this is evil; or for a symbol, as a bishop or priest, and this is good. Mystically, by men who wear soft garments are signified flatterers; for he is dressed in soft garments who is mollified by complimentary words, as proud men seek glory from words: "If a ruler listens to the words of a lie, all his officials will be wicked" (Pr 29:12).

But what went you out into the desert to see? A prophet? Yes, I say to you, and more than a prophet. For the office of a prophet is to foretell things to come, not also to show them. John therefore is more than a prophet, because the one whom he had prophesied by going before, he also pointed out by showing. But since he is denied to be a reed shaken by the wind, since he is said not to be clothed in soft garments, since the name of prophet is declared to be inadequate for him, let us now hear what may worthily be said of him.

(Hom. in Ev. vi. 5.) The office of a prophet is to foretel things to come, not to show them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he showed as present by pointing Him out.

In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord.

When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, "Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet;" He goes on, "For this is he of whom it is written, Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee." Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man's life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths.

Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that was come. For, "I send," saith He, "my messenger before Thy face;" that is, nigh Thee. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here doth He stop, but adds afterwards His own suffrage as well.

Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

Turning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet," -him, namely, who has not only preached or personally pointed out, but even baptized Christ.

John was more than a prophet because the other prophets only foretold Christ, while he was an eyewitness, indeed a great thing. And the others prophesied after their birth, while he, still in his mother's womb, recognized Christ and leapt.

But they might say: He is inconstant and speaks from a human spirit; therefore, he removes this: But what did you go out to see? A prophet? Hence he bears witness that he did not speak from a spirit that was human but prophetic. So he shows that he is a prophet and more than a prophet. For he was a prophet, as it says in Luke (1:76): "And you, child, shall be called a prophet of the Most High." Likewise, he raised him above the prophets, saying, I tell you, and more than a prophet. He said this for three reasons:

First, because the office of a prophet is to foretell the future; but he manifested not only the future but also things present, saying: "Behold the Lamb of God, behold him who takes away the sin of the world" (Jn 1:29). Secondly, he is not only called a prophet but the Baptizer, as above (c. 3); and the precursor, as in Luke (1:76): "You will go before the face of the Lord to prepare his ways." Thirdly, as to his manner: for he acted more miraculously than a prophet, because he prophesied from his mother's womb; the others did not, as it says in Luke (1:44): "For behold, when the voice of your greeting sounded on my ears, the infant in my womb leapt for joy."

(interlin.) That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.

There follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you. For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name, but his life is not inferior to his name.

Beloved brothers, let us not say it to our judgment, since all who are designated by the name of priest are called angels, as the prophet attests when he says: "The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." But you too, if you wish, can merit the loftiness of this name. For each one of you, insofar as he is able, insofar as he has received the grace of heavenly inspiration, if he calls back his neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the eternal kingdom or punishment to one who errs, when he bestows the words of holy proclamation, he surely becomes an angel. And let no one say: "I am not sufficient to admonish, I am not fit to exhort." Offer what you can, lest what you received and kept badly be demanded of you in torments. For he who studied to hide his talent rather than to spend it had received no more than one talent. And we know that in the tabernacle of God not only bowls but also, by the Lord's command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the baths, he invites someone he sees to be idle to come with him. Let that same earthly activity of yours be fitting for you, and if you are heading toward God, take care not to come to him alone. For thus it is written: "Let him who hears say: Come"; so that he who has already received in his heart the voice of heavenly love may also give forth to his neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to the needy; but he who has a tongue has something greater to give. For it is more to restore with the food of the word a mind that will live forever than to satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not withhold from your neighbors the alms of the word. I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: "Every idle word that men have spoken, they will render an account of it on the day of judgment." An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes. Place him before the eyes of your heart; make him known to the minds of your neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him, you may be worthy to be called angels by him along with John.

(ubi sup.) For the Greek word Angel, is in Latin Nuntius, 'a messenger.' He therefore who came to bear a heavenly message is rightly called an Angel, that he may preserve in his title the dignity which he performs in his office.

John is greater than the other prophets for this reason: the other prophets predicted to John that someone was to come, but John pointed out with his finger that he had indeed come, saying, "Behold, the Lamb of God, who takes away the sins of the world." And he reached not only the rank of a prophet but even to that of Baptist, by baptizing his Lord. This heightened his significance. He thereby fulfilled the prophecy of Malachi in which an angel is foretold. John belonged to the order of the angels not by nature but by the importance of his task. It means he was the messenger who would announce the coming of the Lord.

To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. (Mal. 3:1)) We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord.

Then he shows in what respect He is greater, saying, This is he of whom it is written, Behold, I send my angel before thy face.

He shows wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, I send before thy face, that is, near Thee, as those that walk next to the king's chariot are more illustrious than others, so likewise is John because of his nearness to Christ.

Also the other Prophets were sent to announce Christ's coming, but John to prepare His way, as it follows, who shall make ready thy way before thee;

For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.

John was called an angel, both because of his angelic and almost immaterial way of life, and because he announced and proclaimed Christ. He prepared Christ's way by witnessing concerning Him and by baptizing unto repentance, for after repentance comes the forgiveness of sins, which Christ gives. Christ said these things after John's disciples had left so that He would not appear to be flattering him. The prophecy mentioned is of the prophet Malachi (Malachi 3:1).

This is he of whom it is written. Here he proves John's excellence: first, by a text; secondly, from his special privileges (v. 11). He says, therefore: I have said that he is more than a prophet, concerning whom Malachi (3:1) speaks: Behold, I sent my messenger [angel], who shall prepare your way before you... In this text John's outstanding qualities are mentioned: first, because he calls him an angel. For an angel is higher than a prophet, because as a priest is midway between a prophet and the people, so a prophet between angels and priests. But the angel is between God and prophets; hence Zechariah (1:9) says: "The angel who spoke in me." Angel is the name of an office, not of a nature; hence John is called an angel from his office. For there is a difference between an angel and a prophet, because the angels see openly; hence it says below (18:10): "I say to you, that their angels always behold the face of my Father in heaven." Angels always see God's face, but the prophets do not. Hence, as angels always see the face of the Father, so John saw Christ in a special way; and because it was a special way, he says my. He also says, before my face. When a king goes somewhere, many people precede him; but the more familiar ones go before his face. So John is considered more honorable, because he was sent before his face; for the nearer one is, the more honorable he is. Finally, he prepared the way, because he baptized; hence, he says, who shall prepare your way before you.

(Cont. Adv. Leg. et Proph. ii. 5.) The heretic argues from this verse to prove, that since John did not belong to the kingdom of heaven, therefore much less did the other Prophets of that people, than whom John is greater. But these words of the Lord may be understood in two ways. Either the kingdom of heaven is something which we have not yet received, that, namely, of, which He speaks, Come, ye blessed of my Father, receive the kingdom, (Mat. 25:34) because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, He who is least in the kingdom of heaven, is greater than he; according to the second, He who is less than he, is in the kingdom of heaven greater than he.

"Yet he who is least in the kingdom of heaven is greater than he." Now, many would like to interpret this with reference to the Savior, as meaning that the one lesser in age is the greater in worth. However, let us interpret it simply to mean that every saint who is already with God is greater than anyone who remains expectant, as yet in the battle. For it is one thing to possess the crown of victory, another to be still fighting in the ranks. Some conclude that the very newest angel who serves God in heaven is greater than any one, even the best, who dwells on the earth still in expectation.

(Verse 11) Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven has been subjected to violence, and violent people have been raiding it. For it does not immediately follow that if others are not greater than him, he is greater than others; but that he has equality with the other saints.

But whoever is lesser in the kingdom of heaven is greater than him. Many want to understand this about the Savior, that whoever is lesser in time is greater in dignity. But let us understand simply: that every saint, who is already with God, is greater than him who still stands in battle. For it is one thing to possess the crown of victory, another to still fight in the battle. Some want to receive the last angel in heaven ministering to the Lord as better than any first man who dwells on earth.

He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, there has not arisen a greater than John the Baptist, do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater than him, that therefore he is greater than others.

We understand it simply, that every saint who is already with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field.

"Verily I say unto you, among them that are born of women, there hath not arisen a greater than John the Baptist."

Now what He said is like this: "woman hath not borne a greater than this man." And His very sentence is indeed sufficient; but if thou art minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, "There hath not risen among them that are born of women a greater than John the Baptist."

But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ's words a more reverential opinion of John than of Himself.

Wherefore this also, in an unsuspected way, He corrects by saying, "He that is less, in the kingdom of Heaven is greater than he." Less in age, and according to the opinion of the multitude, since they even called Him "a gluttonous man and a winebibber;" and, "Is not this the carpenter's son?" and on every occasion they used to make light of Him.

"What then?" it may be said, "is it by comparison that He is greater than John?" Far from it. For neither when John saith, "He is mightier than I," doth he say it as comparing them; nor Paul, when remembering Moses he writes, "For this man was counted worthy of more glory than Moses," doth he so write by way of comparison; and He Himself too, in saying, "Behold, a greater than Solomon is here," speaks not as making a comparison.

Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it saith, "Among the gods there is none like unto Thee, O Lord:" and again, "There is no god like our God."

And moreover His saying, "There hath not risen among them that are born of women a greater than John," suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too were born of a woman, yet not as John, for He was not a mere man, neither was He born in like manner as a man, but by a strange and wondrous kind of birth.

The kingdom of heaven is Jesus the Christ himself, who exhorts all people to repentance and draws them to himself by love.

And who of all the ancients, who were accounted worthy of the sublime and wonderful gift, was like unto John the Baptist? According to the testimony, which Christ spake concerning him, "He was the greatest of all the Prophets"; and again He said, "Verily I say unto you, among those born of women there is none greater than John the Baptist." Now let us understand and see how and what was the rule and conduct of life of this marvellous man who arrived at such greatness as this, and why he was accounted worthy of all this gift, and with what increase and with how great labours, and after what asceticism, and for how long a time he lived a solitary life away from human intercourse; and when we have seen and have understood these matters of his life, let us consider the greatness of the things which were unto him, and let us understand first of all the things which concern the will, and afterwards the things which concern grace, for until the will shewed its fruits the Spirit gave not its gift. Observe then the life of this marvellous man, who from the time of his childhood was set apart from dwelling in the world, and from intercourse with the children of men; and he was not first of all denied and polluted, and afterwards cleansed and purified, but his youth passed in purity before it arrived at the motions of nature which distinguish between good and evil things. And he was brought up in the wilderness, and he had not in him any worldly care whatsoever; and he did not taste by experience the wickedness of the children of men, and then cast it away, neither was he first moved by lusts and by passions, and afterwards came to peace of the thoughts by the labours of his freewill.

But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judgment, rank in a fixed order, some lower, some before other. Whence we understand that He that hath none greater than Himself, is greater than all.

As much as to say; What need to recount one by one the praises of John the Baptist; I say verily unto you, Among them that are born of women, &c. He says women, not virgins. If the same word mulier, which denotes a married person, is any where in the Gospels applied to Mary, it should be known that the translator has there used 'mulier' for 'femina;' as in that, Woman, behold thy son! (John 19:26)

As for the fact, then, that "others were not baptized"-they, however, were not companions of Christ, but enemies of the faith, doctors of the law and Pharisees. From which fact is gathered an additional suggestion, that, since the opposers of the Lord refused to be baptized, they who followed the Lord were baptized, and were not like-minded with their own rivals: especially when, if there were any one to whom they clave, the Lord had exalted John above him (by the testimony) saying," Among them who are born of women there is none greater than John the Baptist."

If John is being judged against other people according to being born from a woman, he will be found to be the greatest of them all. He alone was filled with the Holy Spirit inside his mother's womb, so that he "leaped," and his mother prophesied because she partook in this as well. But if John is judged in relation to those who are to partake of the Spirit in the kingdom of heaven, Jesus says, he will be found to be least. Thus Jesus says that John by no means partakes of such great grace as those who will be reborn into immortality after Jesus' resurrection from the dead and that John will experience physical death. At that time, however, the Spirit's abundance toward people will be so great that no one who has partaken of even the least part of it can afterward fall into death.

He declares this with certainty, that there is no one greater than John. But by saying "born of women" He excludes Himself, for Christ was born of a virgin, not of a woman, that is, one who is married. "Notwithstanding, He that is younger is greater than he in the kingdom of heaven." Since He has extolled the praises of John, lest they think that John is greater than He says here more clearly, I am the younger in age and the lesser in your opinion, yet I am greater than he in the kingdom of heaven, that is, in regards to spiritual and heavenly good things. For here I appear less than he, both because his birth preceded Mine and because he appears great to you, but there in the kingdom of heaven I am greater.

Amen, I say to you. Above the Lord commended John on the authority of a prophet [Malachi]; now he intends to commend him in his own words and explains the prophet's text. He does three things: first, he commends him as to the difference of every order and state; secondly, as to the difference between the Law and the Gospel (v. 12); thirdly, as to the difference between the present age and the future (v. 14).

First, he shows that he is outstanding among those on earth; secondly, he shows him lesser among the angels (v. 11b).

He says, therefore: it has been stated that John is an angel, and to put it briefly, I say to you, among those born of women there has arisen no one greater than John the Baptist. He was speaking in a proper sense, when he said, has arisen, because all are born children of wrath (Eph 2:3). Therefore, whoever can attain to the state of grace arises. Hence among those born of women. And he speaks precisely, in order that Christ be excluded from this generality, because "woman" suggests defilement, but "female", sex. Hence if son of woman is found anywhere, as in John (19:26): "Woman, behold your son," in that case it denotes sex, not defilement. But how can he say, among those born of women there has arisen no one greater? Is he for this reason greater than all? Jerome says that it does not follow: If a greater has not arisen, therefore he is greater. But Chrysostom says that he is greater than all. Therefore, according to the first explanation, I say that the argument would be valid among angels, where there is order, i.e., that the one than whom none is greater is the greatest; but among men it is not true, because among men there is no order according to nature but only according to grace. Again, if he is said to be greater than all the patriarchs of the Old Testament, it is not incongruous, because he is greater and more outstanding who has been called to a greater office. For Abraham is great among the patriarchs by reason of his faith; but Moses as to the office of prophet, as it says in Deuteronomy (34:10): "There has not arisen a prophet since in Israel like Moses." They had all been the Lord's precursors, but none was as great or more favored. Therefore he was raised to a greater office: "He will be great before the Lord" (Lk 1:15).

Yet he who is least in the kingdom of heaven is greater than he. Taking their stand from these words, some have found occasion for calumny; for they want to damn all the fathers of the Old Testament. For if he is greater than the others, it follows that the others are not among those to be saved, because by the kingdom of heaven the present Church is designated. Therefore, if John was not a member of the present Church, he was not among the number of the elect; nor, consequently, were the others.

But this opinion is erroneous, because it is evident that what the Lord says is in praise of John. However, this expression can be explained in three ways: first, so that by kingdom of heaven the order of the blessed is understood and whoever is least among them is greater than one on the way. Therefore the Lord calls the present state a childhood: "When I became a man, I put away the things of a child" (1 Cor 13:11); hence those on the way are called children. And this is true, if one is speaking of the actually greater; for one who has attained is actually greater. But it is otherwise with the virtually greater: for one small herb may be greater in efficacy but smaller in size than others.

It is explained in another way so that the present Church is designated by the kingdom of heaven. Then the lesser is not taken universally but in relation to time: "He that comes after me was made before me" (Jn 1:15). Hence, he that is lesser is greater than he.

It can also be explained a third way. For someone is called greater in two ways: either as to merit, and thus many patriarchs are greater than certain persons in the New Testament, as Augustine says that John's celibacy is not preferred to Abraham's marriage; or by comparing one state to another, as virgins outrank the married, although not every virgin is better than each married person. Hence John's greatness lies on a boundary, because he is greater than wayfarers but less than those who have attained, so that he holds a middle place.

From the days of John the Baptist the kingdom of heaven suffereth violence, and the violent take it by force; meaning that as many as do violence to themselves, and live righteously, and are not guided by their own notions, but have faith in God, all obtain that kingdom.

A hermit was living in a cave in the Thebaid with one well-tested disciple. It was usual for him to teach the disciple during the evening and show him how the soul should progress, and after the address he used to pray and send him away to sleep. Some devout laymen who knew of the hermit's ascetic life happened to visit him. He gave them counsel and they went away. Then he sat down after the evening prayers as usual to instruct the brother. But while he was talking, sleep overcame him. The brother waited for the hermit to wake and end with the usual prayer. But he went on sleeping and the brother went on sitting for a long time and in the end the disciple felt he must go and sleep though he was uneasy about it. So he pulled himself together, and resisted the temptation, and went back to sit by the hermit. A second time he was forced away by the longing for sleep, but he sat down again. This happened seven times, and still he went on resisting it. In the middle of the night the hermit woke up, and found him sitting nearby and said, 'Haven't you gone away yet?' He said, 'No, you did not send me away, abba.' The hermit said, 'Why did you not wake me up?' He answered, 'I did not dare to nudge you for fear of upsetting you.' They both got up and began to say the morning prayers. After that the hermit sent his disciple away. When the hermit was sitting alone, he was shown a vision of a glorious place, with a throne in it, and on the throne seven crowns. He asked the angel who showed him the vision, 'Whose crowns are those?' and he replied, 'They are the crowns of your disciple. God had given him this place and throne because of his goodness and tonight he has been granted these seven crowns.' The hermit was amazed and called his disciple to him with wonder and said, 'Tell me what you did all night.' He answered, 'Alas, abba, I did nothing.' The hermit could see that he was being humble and concealing something, and said, 'Look here, I can't rest until you tell me what you did and thought last night.' But the brother was not aware that he had done anything and could not say a word. Then at last he said to the hermit, 'Indeed, abba, I did nothing, except that seven times I was driven by wandering thoughts to go away and sleep; but you had not sent me away as you usually do, so I did not go.' Then the hermit at once understood that every time he resisted the temptation, God bestowed a crown on him. To the disciple he said nothing, thinking it best for his soul, but he told other directors of souls, to teach us how God can bestow crowns upon us even for resisting little temptations. It is good that a man discipline his whole self for God's sake. As it is written, 'The kingdom of heaven suffereth violence, and the violent take it by storm' (Matt. 11:12).

(non occ.) That what He had last said should not lead any to suppose that John was an alien from the kingdom of heaven, He corrects this by adding, From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.

But because John admonishes us to great works, saying: "Bring forth therefore fruits worthy of repentance." And again: "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise"; now it is clearly given to understand what Truth means when it says: "From the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent seize it." These words of the heavenly pronouncement must be thoroughly examined by us. For it must be asked how the kingdom of heaven can suffer violence. For who inflicts violence upon heaven? And again it must be asked, if the kingdom of heaven can suffer violence, why it endured that same violence from the days of John the Baptist, and not also before. But since the law says: "If anyone does this or that, let him die the death," it is clear to all who read that it struck all sinners with the punishment of its severity, but did not lead them back to life through repentance. But when John the Baptist, preceding the grace of the Redeemer, preaches repentance, so that the sinner who is dead from guilt may live through conversion, surely from the days of John the Baptist the kingdom of heaven suffers violence. But what is the kingdom of heaven, if not the place of the just? For the rewards of the heavenly homeland are owed only to the just, so that the humble, the chaste, the meek, and the merciful may arrive at the joys above. But when someone swollen with pride, or defiled by a sin of the flesh, or inflamed by anger, or impious through cruelty, returns to repentance after his faults and receives eternal life, the sinner enters, as it were, into a place not his own. Therefore from the days of John the Baptist the kingdom of heaven suffers violence, and the violent seize it, because he who proclaimed repentance to sinners—what else did he teach but that violence should be done to the kingdom of heaven?

(Hom. in Ev. xx. 14.) By the kingdom of heaven is meant the heavenly throne, whither when sinners defiled with any evil deed return in penitence, and amend themselves, they enter as sinners into the place of another, and take by violence the kingdom of heaven.

As the nature of things demands, the more powerful exert violence, and the weaker are those on whom violence is exerted. We need to consider what is being attacked and what is suffering violence.

The Lord had remarked upon the unbelief of the disciples of John. [Matt. 11:3] He had understood also the opinion of the crowd concerning John's pronouncement. [Matt. 16:14] For he realized the immense danger produced by the scandal of the cross to one's faith. [Matt. 16:22-23] He commanded the apostles to go preferably to the lost sheep of Israel; [Matt. 10:6] it was necessary that they be established in the Kingdom and be preserved in the family, the line of Abraham, of Isaac, and of Jacob. Yet all this preaching [to Israel] brought about effect to publicans and sinners. [Matt. 9:11-13] It is from these that believers now come; from these now come apostles; from these now the Kingdom of heaven comes.

John, however, was not believed by the people; the works of Christ did not win authority; the cross was going to become a scandal. Now prophecy is ceased; now the Law is fulfilled; now all preaching is concluded; now the spirit of Elijah is sent ahead in the voice of John. [Matt. 11:14] Christ is preached to some and acknowledged by others; he is born in some and loved by others. His own people spew him out, while strangers receive him; his closest [friends] attack him, while his enemies embrace him. Those who are adopted seek his heritage, while his family rejects him. The children repudiate the Covenant, while the servants acknowledge it. [Rom. 11:7-12] And so it is that the Kingdom of heaven suffers violence. Those who seek to attack it do so because the glory pledged to Israel by the patriarchs, announced by the prophets, and offered by Christ, is now appropriated and seized by the faith of the pagans.

Otherwise; The Lord bade His Apostles go to the lost sheep of Israel, but all their preaching conveyed profit to the publicans and sinners. Therefore the kingdom suffers violence, and the violent take it by force, for the glory of Israel, due to the Fathers, foretold by the Prophets, offered by Christ, is entered and held by force by the might of the Gentiles.

(V.12) But from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come. He who has ears to hear, let him hear!

Because John the Baptist was the first who preached repentance to the people, saying, Repent ye, for the kingdom of heaven is at hand: rightly therefore from that day forth it may be said, that the kingdom of heaven suffereth violence, and the violent take it by force. For great indeed is the violence, when we who are born of earth, seek an abode in heaven, and obtain by excellence what we have not by nature.

"And from the days of John the Baptist," saith He, "until now, the kingdom of heaven suffereth violence, and the violent take it by force."

And what sort of connexion may this have with what was said before? Much, assuredly, and in full accordance therewith. Yea, by this topic also He proceeds to urge and press them into the faith of Himself; and at the same time likewise, He is speaking in agreement with what had been before said by John. "For if all things are fulfilled even down to John, I am He that should come."

"For all the prophets," saith He, "and the law prophesied until John."

For the prophets would not have ceased, unless I were come. Expect therefore nothing further, neither wait for any one else. For that I am He is manifest both from the prophets ceasing, and from those that every day "take by force" the faith that is in me. For so manifest is it and certain, that many even take it by force. Why, who hath so taken it? tell me. All who approach it with earnestness of mind.

Is it wonder if it knows how to extort the rains of heaven -(prayer) which was once able to procure its fires? Prayer is alone that which vanquishes God.

It would seem that this does not follow the train of thought, but it does. Consider this: Christ, by saying of Himself that He is greater than John, strongly urges them to believe in Him, showing that many are by force acquiring the kingdom of heaven, that is, faith in Him. And there is need of great force, for in order to leave father and mother and to despise one's own life, how much force is needed?

From the days of John the Baptist until now... Here he is commended on the basis of the distinction between the Old Testament and the New Testament, so that John's excellence is marked by the fact that he is the beginning of the New Testament and the end of the Old Testament. Thus he said: "He that is least in the kingdom of heaven is greater than he," which refers to the fact that he is the beginning of the New Testament; but from the days of John the Baptist, i.e., of his preaching, the kingdom of heaven suffers violence.

This is explained in three ways.

First, it is known that in cases of ravishment there is violence and a struggle. Hence it is required that a sinner, if he is able to reach the kingdom of heaven, must climb to spiritual things and struggle a great deal. It is explained in another way. It is known that rapine, properly speaking, means that something is taken by force contrary to the will of the owner. The preaching of salvation was made to the Jews and then to everyone through Christ: "I have not been sent except to the lost sheep of the house of Israel" (Mt 15:24). And although he was sent to them, they did not receive him; yet those to whom he was not sent seized it. Hence he says above: "Many shall come from the east and from the west, and shall recline with Abraham, Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast into the outer darkness" (Mt 8:12). And below (21:43): "The kingdom of heaven will be taken from you and given to a people producing the fruits of it." Therefore, they have taken it by violence. And this is Hilary's explanation. The third explanation is this: What is taken by violence is snatched quickly; hence Job: "As a torrent which rushes quickly into the valleys": and this is on account of the speed of its movement. And because preaching had so moved men's hearts, the motion seemed swift; therefore, he says, it suffers violence, because they tend toward the kingdom after the manner of someone in a hurry. Hence the Gospel began with him and he is its end.

This should not exclude the prophets who came after John the Baptist, for we read in the Acts of the Apostles that Agabus and Philip's four young unmarried daughters uttered prophecies. But insofar as the law and prophets of the Scriptures looked toward the future, they prophesied about our Lord. So when it is written, "All the prophets and the law up to the time of John have prophesied," the time of Christ is made known as those previous voices had said it would come. Then John showed he had come.

(Verse 13) For all the prophets and the Law prophesied until John. Not that they exclude the prophets after John. For we read in the Acts of the Apostles (Acts 11:21) that Agabus and the four virgin daughters of Philip prophesied. But what the Law and the prophets, whose writings we read, prophesied, they prophesied about the Lord. Therefore, when it is said, 'All the prophets and the Law prophesied until John,' it indicates the time of Christ, so that John, who they said would come, would show that he has come.

Not that He cuts off all Prophets after John; for we read in the Acts of the Apostles that Agabus prophesied, and also four virgins daughters of Philip; but He means that the Law and the Prophets whom we have written, whatever they have prophesied, they have prophesied of the Lord. That He says, Prophesied until John, shows that this was now the time of Christ's coming; and that whom they had foretold should come, Him John showed to be already come.

"The days of John" and of Jesus are understood not in reference to time but in reference to the state of the soul of the hearer of the divine Scripture. And the word now marks out clearly the days of Jesus, which the psalm points to in this way: "In his days righteousness shall arise, and there will be an abundance of peace till the time when he is taken away." One who has been previously taught comes to the beginning of Jesus' discourses and still makes progress in introductory things by way of that road that appears to be rugged and steep. One thereby "takes by force" the kingdom of heaven, which "suffers violence." The expression "suffers violence" is not to be taken in an active sense but a passive, as if to say "it has been taken." But if the perfect Word, when he receives someone who was awaiting freedom under the law and prophetic schoolmasters and housekeepers, bestows on such a one his father's inheritance freely, then fittingly it is said that "all the prophets and the law prophesied until John."

In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event "sealed is vision and prophecy," that is, confirmed. And justly does the evangelist write, "The law and the prophets (were) until John" the Baptist.

And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian.

Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.

At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John." Accordingly, (they think) that, with regard to the future, fasting was to be indifferently observed, by the New Discipline, of choice, not of command, according to the times and needs of each individual: that this, withal, had been the observance of the apostles, imposing (as they did) no other yoke of definite fasts to be observed by all generally, nor similarly of Stations either, which (they think) have withal days of their own (the fourth and sixth days of the week), but yet take a wide range according to individual judgment, neither subject to the law of a given precept, nor (to be protracted) beyond the last hour of the day, since even prayers the ninth hour generally concludes, after Peter's example, which is recorded in the Acts.

This, too, follows the same train of thought. For He is saying, I am He that cometh, for all the prophets have been fulfilled. They would not have been fulfilled if I had not come. Therefore, await nothing further.

Hence Christ says: For all the prophets and the Law prophesied until John, because all the prophets were for the sake of Christ and began to be fulfilled from the time of John's preaching. Hence Luke (24:44): "Everything written about me must be fulfilled." And this until John. Does this mean that there were no prophets after John? Do we not read below (23:34): "Behold, I sent you prophets, wise men and scribes"? The answer is that a prophet is sent for two purposes: to strengthen faith and to correct morals: "Where there is no prophecy the people cast off restraint" (Pr 29:18). To strengthen faith, as it says in 1 Peter (1:10): "The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the Spirit of Christ within them." Hence prophecy served those two things: faith has now been established, because Christ's promises have been accomplished. But for the correction of morals, prophecy has never ceased nor will ever cease. Therefore John is outstanding, because he is between the Old and the New Law; hence he was sent before his face, as though at the same time as Christ.

He called John Elijah because of Elijah's power and spirit. And since this statement of Jesus was obscure, he left the understanding of it for those capable of perceiving its meaning. But the angel Gabriel also said this about John: "And he shall go before him in the spirit and power of Elijah," showing that he was the same as Elijah, even if, as a visible human being, he was other than Elijah.

As the Lord said to the Jews, and if ye are willing, receive it of John the Baptist: This is Elijah who was to come.

So John the Baptist is called Elijah, not in accordance with foolish philosophers and certain heretics who introduce the topic of metempsychosis (transmigration of souls) but because, according to other evidence of the gospel, he came in the spirit and goodness of Elijah and had either the same grace or power of the Holy Spirit. The austerity of their life and firm resolve were equally strong in Elijah and in John. Both lived in the desert. The former girded himself with a belt of skins, and the latter had a similar belt. The former was forced to flee because he accused Ahab and Jezebel of the sin of impiety in their lives. John was beheaded because he accused Herod and Herodias of unlawful marriage. There are those who think therefore that John is called Elijah because, just as Elijah would lead the way in the second coming of our Savior (according to Malachi) and would announce that the Judge was coming, so John acted at the first coming and because each was a messenger either of the first or second coming of our Lord.

(Verse 14, 15.) And if you want to receive it, he is Elijah who is to come. He who has ears to hear, let him hear. This which was said, if you want to receive it, he is Elijah, signifies a mystical understanding and requires intelligence, as the following words of the Lord demonstrate, saying: He who has ears to hear, let him hear. For if the meaning were clear and the sentiment evident, why would it be necessary for us to be prepared for its understanding? Therefore, John is called Elijah, not according to foolish philosophers and certain heretics, who introduce reincarnation, but because, as another testimony of the Gospel states, he came in the spirit and power of Elijah, he had the same grace or measure of the Holy Spirit. But the austerity of life and the firmness of mind of Elijah and John are equal. For Elijah lived in the desert, and so did John: Elijah wore a leather belt, and so did John. Elijah, because he accused King Ahab and Jezebel of impiety, was forced to flee (3 Kings 19); John, because he accused Herod and Herodias of unlawful marriage, was beheaded. There are those who think that John is called Elijah because just as Elijah is said to precede the second coming of the Savior according to Malachi, and announce the coming Judge, so did John in the first coming; and both are messengers of either the first coming of the Lord, or the second.

John then is said to be Elias, not according to the foolish philosophers, and certain heretics who bring forward their metempsychosis, or passing of the soul from one body to another; but because (as it is in another passage of the Gospel) he came in the spirit and power of Elias, and had the same grace and measure of the Holy Spirit. But in austerity of life, and fortitude of spirit, Elias and John were alike; they both dwelt in the desert, both were girded with a girdle of skins; because he reproved Ahab and Jezebel for their wickedness, Elias was compelled to fly; because he condemned the unlawful union of Herod and Herodias, John is beheaded.

That He says, This is Elias, is figurative, and needs to be explained, as what follows, shews; He that hath ears to hear, let him hear.

Then He states also another infallible sign, saying, "If ye will receive it, he is Elias, which was for to come." For "I will send you," it is said, "Elias the Tishbite, who shall turn the heart of the father to the children." This man then is Elias, if ye attend exactly, saith He. For "I will send," saith He, "my messenger before Thy face."

And well hath He said, "If ye will receive it," to show the absence of force. For I do not constrain, saith He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, "This is Elias," but, "If ye are willing to receive it, this is he," that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, "This is Elias, which was for to come," He added, to show that understanding is needed, "He that hath ears to hear, let him hear."

Now He used so many dark sayings, to stir them up to inquiry. And if not even so were they awakened, much more, had all been plain and clear. For this surely no man could say, that they dared not ask Him, and that He was difficult of approach. For they that were asking him questions, and tempting Him about common matters, and whose mouths were stopped a thousand times, yet they did not withdraw from Him; how should they but have inquired of Him, and besought Him touching the indispensable things, had they indeed been desirous to learn? For if concerning the matters of the law they asked, "Which is the first commandment," and all such questions, although there was of course no need of His telling them that; how should they but ask the meaning of what He Himself said, for which also He was bound to give account in His answers? And especially when it was He Himself that was encouraging and drawing them on to do this. For by saying, "The violent take it by force," He stirs them up to earnestness of mind; and by saying, "He that hath ears to hear, let him hear," He doth just the same thing.

As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit.

I apprehend that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord's statement sponsor for their theory of transmigration, when He said, "Elias is come already, and they knew him not; " and again, in another passage, "And if ye will receive it, this is Elias, which was for to come." Well, then, was it really in a Pythagorean sense that the Jews approached John with the inquiry, "Art thou Elias? " and not rather in the sense of the divine prediction, "Behold, I will send you Elijah" the Tisbite? The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body.

Jesus is in effect saying: Just as Elijah will come toward the end of this present age preaching about my imminent appearance from heaven, in the same way this one has spread the good news of my coming, bringing an end to the old things. My coming is something new, a type of the state of things that is about to occur.

If you are willing, He says, to accept it, that is, if you judge the matter with a good disposition of mind, and not spitefully, he is the one whom the prophet Malachi called Elijah who was to come (Malachi 4:5. "And, behold, I will send to you Elijah the Tishbite before the great and glorious day of the Lord comes"). For both the Forerunner and Elijah have the same ministry. The one was the Forerunner of the first coming, while Elijah will be the forerunner of the second coming. Then, showing that it is an enigma that John is Elijah, and requires wisdom to understand it, He says:

And if you are willing to accept it, he is Elijah who is to come. Here he shows John's greatness as far as the distinction between present and future is concerned. For Elijah was the Lord's precursor; hence Malachi (4:5): "Behold, I will send you Elijah, the prophet...," and John is Elijah. But what is the Lord saying? For when John was asked if he was Elijah, he said that he was not. But this refutes a heresy which posited transmigration of souls, namely, that the soul went from one body and entered another body; therefore Elijah's soul had entered John, so they said. But this opinion is false, because he denied that he was Elijah. But Christ said that John was Elijah on account of three similarities: first, because, as one angel is said to be similar to another angel, because they are equal in office, so Elijah and John were equal in office, because both were precursors: "He will go before the face of the Lord to prepare his ways" (Lk 1:76). Also as to manner of life, because he led an austere life (1 Kg 19:6). Again, as to persecution, because as he was persecuted by Jezebel, so John by Herod. Hence if you are willing to accept it in the sense in which it should be taken, he is Elijah.

Thus urging them to ask and to learn.

And so that they might understand that he was speaking in a mystical way, he adds, he who has ears to hear, let him hear, i.e., he that has ears spiritually, let him hear and understand.

(ap. Anselm.) By this generation He means the Jews together with Himself and John. As though He had said; John is thus great; but ye would believe neither him nor Me, and therefore to whom shall I liken you?

The whole of this speech is a reproach of unbelief, and arises out of the foregoing complaint; that the stiff-necked people had not learned by two different modes of teaching.

By the children are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is in the market-place, reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movement of the dancers are regulated by the measures of the music. For the Prophets invited them to make confession by song to God, as it is contained in the song of Moses, of Isaiah, or of David.

(Verse 16 onwards) But to whom shall I compare this generation? It is like children sitting in the marketplace and calling to their playmates, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.' For John came neither eating nor drinking, and they say, 'He has a demon.' The Son of Man came eating and drinking, and they say, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners.' And wisdom is justified by her children. To the boys sitting in the marketplace and shouting and saying to their companions: We sang to you, and you did not dance; we mourned, and you did not weep. The generation of the Jews is compared, the Scripture saying: To what shall I compare this generation? It is like the boys sitting in the marketplace, and so on. Therefore, not to us is attributed free intelligence, and the passive interpretation of allegories: but whatever we are going to say about the boys, it must be referred to the likeness of the generation. You are the children who sit in the forum, of whom Isaiah speaks: Behold, I and the children whom God has given me (Isa. VIII, 18). And in the 18th psalm (Verse 8): The testimony of the Lord is faithful, providing wisdom to the little ones. And elsewhere: Out of the mouths of infants and nursing babies you have prepared praise (Ps. VIII, 3). Therefore, these children sat in the forum, or ἐν ἀγορᾷ as it is more significantly expressed in Greek, where many things are for sale. And because the people of the Jews did not want to listen, they not only spoke to them, but shouted with full mouths: We have sung to you, and you did not dance; we have provoked you to do good works to our song, and to dance to our pipe, just as David danced before the ark of the Lord (2 Samuel 6), and you did not want to. We have lamented, and we have provoked you to repentance, and you did not want to do this either, rejecting both preaching, both exhortation to virtues and penance after sins. It is not surprising if you have despised the double way of salvation, both the fasting of God and also abundance. If fasting pleases you, why was John displeasing? If feasting, why was the Son of Man displeased? One of them you call possessed by a demon, the other a glutton and a drunkard. But because you did not want to accept both disciplines, wisdom has been justified by her children: that is, by the dispensation and teaching of God. And I, who am the power and wisdom of God (1 Corinthians 1), have been proved right by my apostles and sons, to whom the Father has revealed what he had hidden from the wise and prudent among themselves (John 17). In certain Gospels it is read: Wisdom is justified by her works (Luke 7:35). For wisdom does not seek testimony from words, but from actions.

The children are they of whom Isaiah speaks, Behold I, and the children whom the Lord has given me. (Is. 8:18) These children then sit in the market-place, where are many things for sale, and say,

As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit.

And straightway He answers Himself, saying, It is like unto children sitting in the market-place, crying unto their fellows, and saying, We have played music to you, and ye have not danced; we have mourned, and ye have not lamented.

What is that He says, To their fellows? Were the unbelieving Jews then fellows of the Prophets? He speaks thus only because they were sprung of one stock.

It is the malcontent nature of the Jews that He is speaking of here. For as they were cantankerous, neither John's asceticism nor Christ's simplicity pleased them. They were like foolish little children who are never satisfied - whether one cries for them or plays the pipe for them, they are not pleased.

But to what shall I compare this generation? Here he breaks forth into rebuking the crowd: first, he places a question; secondly, a likeness; thirdly, he explains.

He proceeds, therefore, in this manner: John is compared to Elijah by reason of his office, but to what shall I compare this generation? Why does he say this here? Because as a person who has done all he could for someone and he is ungrateful does not know to what he should be compared, so the Lord had done all kinds of favors for this generation; hence Isaiah (5:4): "What more ought I have done for my vineyard, and have not done it?" To what, therefore, can I compare such malice?

It should be noted that in Scripture a generation sometimes is taken for a group of good people, sometimes of wicked, sometimes of both. For a group of good people, Psalm (112:2): "the generation of the just will be blessed"; for a group of wicked people, Matthew (12:39): "An evil and adulterous generation..."; for both, Ecclesiastes (1:4): "A generation goes and a generation comes, but the earth remains forever."

It is like children sitting in the market place... Here he presents a comparison which can be explained according to the literal sense or the mystical. First, he makes a comparison with boys; secondly, he adapts it (v. 18).

It should be noted that it is natural for man to seek pleasures and always to seek them; and unless he is withdrawn by anxieties, he immediately rushes into evil pleasures. But children do not have anxieties; therefore, they spend their time on what befits them, namely, playing. It should also be noted that man is naturally social, because one naturally needs another; hence he delights in being with others, so that the Philosopher says in Politics I: "Every man who lives alone is either better than men and is a god, or he is worse than man and is as beast." Hence he says, sitting in the market place, because no one wishes to play alone but in the market place, where many are gathered. Also it should be noted that it is natural for man to delight in representations; hence if we see something well sculptured, which well represents what it ought, we are pleased. Therefore boys, who are delighted in games, always make their games consist of some representation, such as of war or something of that sort. Note also that all affections of the soul always end in either of the two emotions, joy or mourning.

When some children are dancing and others are singing a dirge, their purpose does not agree. Both sides find fault with their friends for not being in harmony with them. So the Jews underwent such an experience when they accepted neither the gloominess of John the Baptist nor the freedom of Christ. They did not receive help one way or another. It was fitting for John as a lowly servant to deaden the passions of the body through very hardy training, and for Christ by the power of his Godhead freely to mortify the sensations of the body and the innate practice of the flesh, and to do so without reliance on strenuous ascetic labors. Nevertheless John, "while he was preaching the baptism of repentance," offered himself as a model for those who were obliged to lament, whereas the Lord "who was preaching the kingdom of heaven" similarly displayed radiant freedom in himself. In this way Jesus outlined for the faithful indescribable joy and an untroubled life. The sweetness of the kingdom of heaven is like a flute. The pain of Gehenna is like a dirge.

By the children are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is in the market-place, reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movement of the dancers are regulated by the measures of the music. For the Prophets invited them to make confession by song to God, as it is contained in the song of Moses, of Isaiah, or of David.

They say therefore, We have flayed music to you, and ye have not danced; i. e. We have called on you to work good works to our songs, and ye would not. We have lamented and called you to repentance, and this ye would not, rejecting both preaching, as well of exhortation to virtue, as of repentance for sin.

"But whereunto shall I liken this generation?" saith He, "It is like unto children sitting in the market place, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented." This again seems to be unconnected with what came before, but it is the most natural consequence thereof. Yea, He still keeps to the same point, the showing that John is acting in harmony with Himself, although the results were opposite; as indeed with respect to his inquiry also. And He implies that there was nothing that ought to have been done for their salvation, and was omitted; which thing the prophet saith of the vineyard; "What ought I to have done to this vineyard, and have not done it? For whereunto," saith He, "shall I liken this generation? It is like unto children sitting in the market, and saying, We have piped unto you, and ye have not danced, we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners."

Now what He saith is like this: We have come each of us an opposite way, I and John; and we have done just as if it were some hunters with a wild beast that was hard to catch, and which might by two ways fall into the toils; as if each of the two were to cut it off his several way, and drive it, taking his stand opposite to the other; so that it must needs fall into one of the two snares. Mark, for instance, the whole race of man, how it is astonished at the wonder of men's fasting, and at this hard and self-denying life. For this reason it had been so ordered, that John should be thus brought up from his earliest youth, so that hereby (among other things) his sayings might obtain credit.

But wherefore, it may be asked, did not He Himself choose that way? In the first place He did also Himself proceed by it, when He fasted the forty days, and went about teaching, and not having where to lay His head. Nevertheless He did also in another mode accomplish this same object, and provide for the advantage thence accruing. For to be testified of by him that came this way was the same thing, or even a much greater thing than to have come this way Himself.

And besides, John indeed exhibited no more than his life and conversation; for "John," it is said, "did no sign," but He Himself had the testimony also from signs and from miracles. Leaving therefore John to be illustrious by his fasting, He Himself came the opposite way, both coming unto publicans' tables, and eating and drinking.

Let us ask the Jews then, "Is fasting a good thing, and to be admired? you should then have obeyed John, and received him, and believed his sayings. For so would those sayings have led you towards Jesus. Is fasting, on the other hand, a thing grievous, and burdensome? then should you have obeyed Jesus, and have believed in Him that came the opposite way. Thus, either way, ye would have found yourselves in the kingdom." But, like an intractable wild beast, they were speaking evil of both. The fault is not then theirs who were not believed, but they are to be blamed who did not believe. For no man would ever choose to speak evil of opposite things, any more than he would on the other hand commend them. I mean thus: he that approves the cheerful and free character, will not approve him that is sad and grave; he that commends the man of a sad countenance will not commend the cheerful man. For it is a thing impossible to give your vote both ways at once. Therefore also He saith, "We have piped unto you, and ye have not danced;" that is, "I have exhibited the freer kind of life, and ye obeyed not:" and, "We have mourned, and ye have not lamented;" that is, "John followed the rugged and grave life, and ye took no heed." And He saith not, "he this, I that," but the purpose of both being one, although their modes of life were opposite, for this cause He speaks of their doings as common. Yea, for even their coming by opposite ways arose out of a most exact accordance, such as continued looking to one and the same end. What sort of excuse then can ye have after all this?

Wherefore He subjoined, "And wisdom is justified of her children;" that is, though ye be not persuaded, yet with me after this ye cannot find fault. As the prophet saith touching the Father, "That Thou mightest be justified in Thy sayings." For God, though He should effect nothing more by His care over us, fulfills all His part, so as to leave to them that will be shameless not so much as a shadow of excuse for uncandid doubt.

And if the similitudes be mean, and of an ill sound, marvel not, for He was discoursing with a view to the weakness of His hearers. Since Ezekiel too mentions many similitudes like them, and unworthy of God's majesty. But this too especially becomes His tender care.

And mark them, how in another respect also they are carried about into contradictory opinions. For whereas they had said of John, "he hath a devil," they stopped not at this, but said the very same again concerning Him, taking as He did the opposite course; thus were they forever carried about into conflicting opinions.

But Luke herewith sets down also another and a heavier charge against them, saying, "For the publicans justified God, having received the baptism of John."

And calling to their playmates. The sense is this: suppose that some boys are in one place and others in another, so that some should sing and some dance; one group does one thing, the other is to react. If they sing and the others do not respond according to their role, the former are hurt and say: We sang to you and you did not dance. Against nothing so moves the spirit as song; hence Boethius in his Music tells of a person who was arguing with another in Pythagoras' presence, and the others conversed in song. Then Pythagoras ordered them to sing a different song, and the first man settled down. Therefore it should be noted that some songs are joyful, as it says in Sirach (40:20): "wine and music gladden the heart"; hence it says, we sang, i.e., a joyful song, and you did not dance. Likewise it happens that just as some are moved to joy, so others to tears; hence Jeremiah (9:17): "Send for the mourning women and let them raise a wailing over us." Therefore they say, we wailed, i.e., sang sad songs, and you did not mourn.

Mystically by the boys is signified the people of the Old Law, among whom some inspired spiritual joy, as David: "Rejoice, you just, in the Lord" (Ps 33:1); some grief, as Joel (2:13): "Turn to the Lord with your whole heart, with fasting, with tears and wailing." Hence they can say, we sang, i.e., incited to spiritual joy, and you have not acknowledged it; we wailed, i.e., invited you to repentance, and you have not accepted.

(Cont. Faust. xvi. 31.) I would that the Manichæans would tell me what Christ ate and drank, who here speaks of Himself as eating and drinking in comparison of John, who did neither. Not indeed that John drank nothing at all, but that he drank neither wine nor strong drink—but water only. Not that he dispensed altogether with food, but that he ate only locusts and wild honey. Whence then is it said of him that he came neither eating nor drinking, except that he used not that food which the Jews used? Unless therefore the Lord had used this food, He would not have been said to have been, in comparison of John, eating and drinking. It would be strange that he who ate locusts and honey, should be said to come neither eating nor drinking, and that he who ate only bread and herbs, should be said to come eating and drinking.

"Wisdom has been vindicated by her children." Those who resist the kingdom of heaven tear apart heaven itself in attempting to justify themselves. The action of Wisdom is just, because she has transferred her gift from the obstinate and faithless to the faithful and obedient covenant people. However, it is useful in this place to consider carefully the virtue of the remark "Wisdom has been proved right by her actions," which Jesus certainly said about himself. For Jesus is Wisdom itself not because of his acts of power but by his very nature. Everything has capability, but capability is demonstrated in actions. Thus an act of goodness is not the same as goodness itself, just as an effect is distinguishable from its cause.

Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks, difficult and grievous, having in it sin which He calls having a dæmon—for from the difficulty of keeping it they must sin under the Law.

If fasting then pleases you, why were you not satisfied with John? If fulness, why not with the Son of man? Yet one of these ye said had a dæmon, the other ye called a gluttonous man, and drunkard.

Christ himself was judged by those who believed in him to be the living, foundational wisdom, who managed everything justly. Although he was treated spitefully by the unbelieving Jews, he did not stop speaking kindly to the Jews and calling them to be his children.

Those who were looking for the truth, he says, accepted the leadership of John and of Christ. It changed their lives. They managed this wisdom for the benefit of those who were searching. He calls the things that have happened wisely, wisdom. The Jews did not believe in Christ, either through the fasting and ascetic life of John or through the submissive mode of life and providential citizenship of Christ the Lord himself. Still, he who fulfilled everything wisely by neglecting none of those things that contributed to their profit and salvation was judged harshly by them. And no longer hereafter could they accuse him, because Jesus fulfilled all his promises and did not leave behind for them a shadow either of unkindness or of ingratitude.

He compares John's way of life to mourning, for John showed great severity both in words and deeds, and His own life on earth He compares to piping, that is, to the sound of the flute. For the Lord was most gracious and pleasing, condescending to all that He might win all, bringing the good tidings of the kingdom, and He was not severe in appearance as was John. "But Wisdom is justified by her children." This is what He is saying: so, then, since neither John's life nor My own pleases you, but you scorn all the means of salvation, I Who am Wisdom am justified [that is, shown to be righteous, and vindicated]. Therefore you will have no excuse but will be utterly condemned. For I, on My part, have done everything, yet you, by your refusal to believe, prove that I Who omitted nothing am justified.

John came neither eating nor drinking... Here he applies the comparison: first, he applies it; secondly, he assigns reasons (v. 19b). Men are drawn to a good life in two ways: some at the sight of holiness, others by the way of companionship. The Lord and John divided the two ways between themselves: John, or rather the Lord through John, shows the way of austerity; he himself shows a way less severe. Yet they were converted by neither. Hence he says, John came neither eating nor drinking. And this was literally true, because he was extremely abstemious; and they say, He has a demon. Like the hypocrites they turn good into evil.

Const. Faust., xvi, 31: I would that the Manichaens would tell me what Christ ate and drank, who here speaks of Himself as eating and drinking in comparison of John, who did neither. Not indeed that John drank nothing at all, but that he drank neither wine nor strong drink—but water only. Not that he dispensed altogether with food, but that he ate only locusts and wild honey. Whence thenis it said of him that he came neither eating nor drinking, except that he used not that food which the Jews used? Unless therefore the Lord had used this food, He would not have been said to have been, in comparison of John, "eating and drinking." It would be strange that he who ate locusts and honey, should be said to come "neither eating nor drinking," and that he who ate only bread and herbs, should be said to come eating and drinking. Again, John had nothing to show besides his life, and his righteousness; whereas Christ had also the witness of His miracles. Leaving therefore to John the representation of fasting, He Himself walked in a contrary way, entering to the table of the publicans, and eating and drinking with them.

(Quæst. Ev. ii. 11.) Or, Wisdom is justified of her children, because the holy Apostles understood that the kingdom of God was not in meat and drink, but in patient enduring; such persons neither does abundance lift up, nor want cast down, but as Paul spoke, I know how to abound, and to suffer want. (Phil. 4:12)

If this is so, let them be very certain of this, that they are the kind of people who in the time of the maypole would have thought the maypole vulgar; who in the time of the Canterbury pilgrimage would have thought the Canterbury pilgrimage vulgar; who in the time of the Olympian games would have thought the Olympian games vulgar. Nor can there be any reasonable doubt that they were vulgar. Let no man deceive himself; if by vulgarity we mean coarseness of speech, rowdiness of behaviour, gossip, horseplay, and some heavy drinking, vulgarity there always was wherever there was joy, wherever there was faith in the gods. Wherever you have belief you will have hilarity, wherever you have hilarity you will have some dangers. And as creed and mythology produce this gross and vigorous life, so in its turn this gross and vigorous life will always produce creed and mythology.

He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle's, Christ is the wisdom and power of God, (1 Cor. 1:24) by saying, that truly in creating Him of a Virgin the Wisdom and Power of God were shown mightily. (e.g. Paul of Samosata, &c.) Therefore that this might not be so explained, He calls Himself the Wisdom of God, showing that it was verily He, and not the deeds relating to Him, of whom this was meant. For the power itself, and the effect of that power, are not the same thing; the efficient is known from the act.

Nor again did the preaching of the Gospel with freedom of life in Christ please them—by which the hardships and burdens of the Law were remitted, and publicans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace; Wisdom, therefore, is justified of her children, by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithful.

Wisdom is justified of her children, i. e. The dispensation or doctrine of God, or Christ Himself who is the power and wisdom of God, is proved by the Apostles, who are His children, to have done righteously.

Some copies read, Wisdom is justified of her works, for wisdom does not seek the witness of words, but of works.

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) is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them. Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).

Meantime they huff in our teeth the fact that Isaiah withal has authoritatively declared, "Not such a fast hath the Lord elected," that is, not abstinence from food, but the works of righteousness, which he there appends: and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth; " while Himself withal was wont to eat and drink till He made Himself noted thus; "Behold, a gormandizer and a drinker: " (finally), that so, too, does the apostle teach that "food commendeth us not to God; since we neither abound if we eat, nor lack if we eat not."

The Son of man came eating and drinking, i.e., using food differently; but to no avail, because they do not believe. They say, Behold a glutton and a drunkard, a friend of tax collectors, against what is said in Proverbs (23:20): "Be not among winebibbers, or among gluttonous eaters of meat." Here it should be noted that one who pays attention to what men say will never do any good: "He who observes the wind will not sow, and he who regards the clouds will not reap" (Ec 11:4). But here a question arises: Why did the Lord choose a more lenient life and through John demonstrate a harsher one? The reason is that the Lord supported his actions with miracles, which John did not perform; therefore if he possessed no excellence, his testimony would not have been accepted, as we observe in the saints that one excels in one thing and another in another: thus Augustine was excellent in doctrine but Martin in miracles. Another reason is that John was a man of purity and so abstained from carnal desires; but Christ was God, and if he had taught severity, he would not have been shown to be man. Therefore he assumed a life more human. The final reason was that John was the end of the Old Testament, wherein heavy burdens were imposed; but Christ was the beginning of the New Testament, which proceeds by way of meekness.

And wisdom is justified by her deeds. This can be taken in two ways: in one way by turning it back to whatever was said about John and Christ; and then the sense is that when a man does what he ought and the other is not reformed, then the former saves his own soul and is justified in his words. Wisdom is justified (this is the Son of God, or Christ), i.e., appeared just to its children, because it manifested what it should have to the just: abstinence by John, meekness by Christ. Or it can be explained another way: the children of the devil say that he is a glutton and a wine-bibber, but the children of wisdom understand that life does not consist in food and drink but in stability of mind, which uses food according to place and time and abstains when it is fitting, so that they do not exceed by using too much or fail by using too little. Accordingly, the Apostle says in Philippians (4:12): "In any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want." Therefore he would not seem to manifest complete wisdom, if he abstained entirely, because it would suppose that all justice lies in abstinence; but it does not lie in this but in stability of mind.

And note that he says, wisdom, because to use food or to abstain in accord with the moderation of wisdom is to abstain when one ought and to partake when one ought.

(De Don. Pers. 9.) It is not then true that His Gospel was not preached in those times and places, in which He foreknew that all would be such, as were many in His actual presence, who would not even believe on Him when He raised men from the dead. For the Lord Himself bears witness that they of Tyre and Sidon would have done penitence in great humility, had the wonders of the Divine power been done in them. Moreover, if the dead are judged according to those deeds which they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judgment they shall be punished; for it follows, But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. Those then shall be punished with more, these with less severity.

(De Don. Pers. 10.) A certain Catholic disputant of some note expounded this place of the Gospel in the following way; That the Lord foreknew that they of Tyre and Sidon would fall from the faith after they had believed the miracles done among them; and that therefore in mercy He did not His miracles there; because they would have incurred the heavier penalty had they lapsed from the faith after having held it, than if they had never held it at all. Or otherwise, The Lord surely foreknew His mercies with which He deigns to deliver us. And this is the predestination of the saints, namely, the foreknowledge and making ready the mercies of God, by which they are most certainly saved, whosoever are saved. The rest are left to the just judgment of God in the general body of the condemned, where they of Tyre and Sidon are left, who might have believed had they seen Christ's many miracles; but since it was not given them that they should believe, therefore that through which they might have believed was also withheld. From which it appears, that there are certain who have in their dispositions by nature a divine gift of understanding by which they would be moved to faith, if they should either hear words or see signs adapted to their minds. But if they be not by the high sentence of God set apart from the mass of perdition through the predestination of grace, then neither words nor works are set before them by God, which yet, could they have seen or heard them, would have stirred them to believe. In this general mass of perdition are the Jews also left, who could not believe so great and manifest wonders wrought before their eyes. And the cause wherefore they could not believe, the Gospel hath not hidden, speaking thus; Though he did so great miracles before them, yet could they not believe, as Esaias said, I have blinded their eyes, and hardened their heart. (John 12:37) Not in this way then were the eyes of they of Tyre and Sidon blinded, or their heart hardened, for they would have believed had they seen such wonders as these saw. But it profited those not that they could have believed, for that they were not predestinated; neither would it have been any hindrance to these that they had not power to believe, had they been so predestined that God should have enlightened their blindness, and taken away the heart of stone from within them.

(Mor. xxxv. 6.) In sackcloth is the roughness which denotes the pricking of the conscience for sin, ashes denote the dust of the dead; and both are wont to be employed in penitence, that the pricking of the sackcloth may remind us of our sins, and the dust of the ash may cause us to reflect what we have become by judgment.

(Verse 21, 22.) Woe to you, Chorazin; woe to you, Bethsaida: for if the mighty works had been done in Tyre and Sidon, which have been done in you, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Chorazin and Bethsaida, cities of Galilee, are mourned by the Savior because despite the many signs and miracles, they did not repent, and are surpassed by Tyre and Sidon, idolatrous cities given to vice. They are preferred, however, because Tyre and Sidon have only violated natural law, whereas these, after transgressing natural law, have also disregarded the signs that were performed among them. We are inquiring where it is written that the Lord performed signs in Chorazin and Bethsaida. Above, we read: 'And he went through all the cities and villages, teaching in their synagogues, and proclaiming the gospel of the kingdom and healing every disease and every affliction' (Matthew 9:35). Therefore, among the other cities and villages, it is to be presumed that the Lord also performed signs in Chorazin and Bethsaida.

Our Savior laments Chorazin and Bethsaida, cities of Galilee, because after such great miracles and acts of goodness they did not repent. Even Tyre and Sidon, cities that surrendered to idolatry and other vices, are preferred to them. Tyre and Sidon are preferred for the reason that although they trampled down the law, still Chorazin and Bethsaida, after they transgressed natural and written law, cared little for the miracles that were performed among them. If we ask where it is written that our Lord performed miracles in Chorazin and Bethsaida, we read above: "And he went around to all the towns and villages, curing every infirmity" and the rest. Thus among the other towns and villages it must be judged that the Lord performed miracles in Chorazin and Bethsaida as well.

In this word Wo, these towns of Galilee are mourned for by the Saviour, that after so many signs and mighty works, they had not done penitence.

And to these are preferred Tyre and Sidon, cities given up to idolatry and vices; For if the mighty works which have been done in you had been done in Tyre and Sidon, they would have long ago done penitence in sackcloth and ashes.

We ask where it is written that the Lord did wonders in Corozaim and Bethsaida? We read above, And he went about the towns and villages, healing all sicknesses, &c. (ch., 9:35.) among the rest, therefore, we may suppose that He wrought signs in Corozaim and Bethsaida.

This is because Tyre and Sidon had trodden under foot the law of nature only, but these towns after they had transgressed the natural and the written Law, also made light of those wonders which had been wrought among them.

The careful reader will hesitate here; If Tyre and Sidon could have done penitence at the preaching of the Saviour, and His miracles, they are not in fault that they believed not; the sin is his who would not preach to bring them to penitence. To this there is a ready answer, that we know not God's judgments, and are ignorant of the sacraments of His peculiar dispensations. It was determined by the Lord not to pass the borders of Judæa, that He might not give the Pharisees and Priests a just occasion of persecuting Him, as also He gave commandment to the Apostles, Go not into the way of the Gentiles. Corozaim and Bethsaida are condemned because they would not believe, though Christ Himself was among them—Tyre and Sidon are justified, because they believed His Apostles. You should not enquire into times when you see the salvation of those that believe.

Then, to show thee that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence.

Corozaim, which is interpreted 'my mystery,' and Bethsaida, 'the house of fruits' or, 'the house of hunters,' are towns of Galilee situated on the shore of the sea of Galilee. The Lord therefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent.

Tyre and Sidon axe cities of Phœnicia. Tyre is interpreted 'narrowness,' and Sidon 'hunting;' and denote the Gentiles whom the Devil as a hunter drives into the straits of sin; but Jesus the Saviour sets them free by the Gospel.

We at this day see the words of the Saviour fulfilled; Corozaim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles.

We may also answer in another way. There were many in Corozaim and Bethsaida who would believe, and many in Tyre and Sidon who would not believe, and therefore were not worthy of the Gospel. The Lord therefore preached to the dwellers in Corozaim and Bethsaida, that they who were to believe, might be able; and preached not in Tyre and Sidon, lest perhaps they who were not to believe, being made worse by contempt of the Gospel, should be punished more heavily.

It is enough for me that even John, when "strewing the Lord's ways," was the herald of repentance no less to such as were on military service and to publicans, than to the sons of Abraham. The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His "miracles."

So that you might understand that those who did not believe were evil not by nature, but by choice, He calls to mind Bethsaida, the city of Andrew, Peter, Philip and the sons of Zebedee. Evil does not come from nature, but from our own choice; for if it came from nature, these apostles too would have been evil. He says that the Jews are worse than the inhabitants of Tyre and Sidon, for the Gentile inhabitants of Tyre transgressed only the natural law while the Jews transgressed the Mosaic law as well. For the former did not see miracles, but the latter have both seen and slandered. Sackcloth is a symbol of repentance, and ashes and dust are what mourners put on their heads.

Woe to you, Chorazin... These are cities or villages of Galilee, where the Lord had performed many signs, and yet they were not converted. So he says, Woe to you... But what is the Lord doing? For it is written in Romans (12:14): "Do not curse..." The answer is that cursing is formal or material: no one should curse formally, but he may curse materially. Hence it should be noted that certain things are joined as far as sense perception goes, but they can be separated in the intellect; thus in an apple are odor and taste, which cannot be separated by sense perception, although they can by the intellect. Similarly, to will that one not be punished and to will the order of justice cannot co-exist except in the intellect. Hence if I curse a person, because I delight in his harm, it is evil. But if not for his evil but for the order of justice, then it is good. Hence the Lord's word is not the word of one taking pleasure, but the word of one desiring justice.

Woe to you, Chorazin... Chorazin is interpreted "a service to him," Bethsaida, "the house of fruit." To whom more is entrusted, more is demanded. And why did he manifest more there? Because he fulfilled his ministry there; therefore, "God's anger has been revealed from heaven on all ungodliness and the injustice of those men who held back the truth of God" (Rom 1:18). Bethsaida is the house of fruit. Therefore, if the Lord produced much fruit there, and they did no penance, what will happen to them? (Is 5:4): "When I looked for it to yield grapes, why did it yield wild grapes?"

Woe to you... For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Note the kind of penance, namely, in sackcloth and ashes, because two things induce to penance: one is the remembrance of sins; and this is signified by sackcloth, which is made from the hairs of she-goats: for that animal was immolated for sin. The other is the consideration of death and the condition of human frailty. Hence it says in Genesis (3:19): "you are dust and into dust you shall return"; and Job (42:6): "Therefore I despise myself and repent in dust and ashes."

"For if," saith He, "the mighty works which were done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell, for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day. But I say unto you, It shall be more tolerable for the land of Sodom in the day of judgment, than for thee."

And He adds not Sodom with the others for nought, but to aggravate the charge against them. Yea, for it is a very great proof of wickedness, when not only of them that now are, but even of all those that ever were wicked, none are found so bad as they.

Thus elsewhere also He makes a comparison, condemning them by the Ninevites, and by the Queen of the south; there, however, it was by them that did right, here, even by them that sinned; a thing far more grievous. With this law of condemnation, Ezekiel too was acquainted: wherefore also he said to Jerusalem, "Thou hast justified thy sisters in all thy sins." Thus everywhere is He wont to linger in the Old Testament, as in a favored place. And not even at this doth He stay His speech, but makes their fears yet more intense, by saying, that they should suffer things more grievous than Sodomites and Tyrians, so as by every means to gather them in, both by bewailing, and by alarming them.

But I tell you: it shall be more tolerable on the day of judgment for Tyre and Sidon than for you. Here he compares guilt with guilt, because if they are found heavier in guilt, it will be worse for them; for they did not do what they heard. Therefore it is more serious, as John says (15:22): "If I had not come and spoken to them, they would not have sin." Note that those words exclude three errors.

For some said that all sins are equal, and likewise punishments. He excludes this when he says that it will be worse for them than for Tyre and Sidon. Again, some said that only those foreknown will be saved, because, if he preached to them, they would be converted. He excludes this when he says that it will go ill with Tyre and Sidon, but worse for those others to whom the kingdom of heaven was announced. Hence Augustine says: "The Lord does not reward what they would have done, but what they have done." Then he removes the third error, namely, that the Lord sent prophets and preachers to the Jews and not to the rest, because he knew that the others would not receive them. But he excludes this, because if they had been preached to, they would have done penance.

But the question remains: if the Jews did not believe, it seems that the Lord did not act properly by not sending to those who would have believed.

Gregory says that it is not for man to know God's secrets; yet, as it seems, he preached first to the Jews in fulfillment of the promises made to the patriarchs. Furthermore, in order that their condemnation would be proved more just, he preached to them and later sent disciples to the others. Remy answers this way: although many from Tyre and Sidon would have believed, some among them were perverse and not yet prepared to believe. Therefore, he did not send to them first. Augustine gives another explanation, namely, that the Lord foreknew that if they had believed, they would not have persevered at the time of the passion; therefore, he did not send to them. Another explanation of Augustine's is that predestination is foreknowledge of God's favors. Hence whatever pertains to salvation is the effect of predestination in the predestined. Consequently, God distributes his gifts in various ways, because he gives to some a docile heart and an inclination to act well; but this is not enough, unless there is an instructor. Again, sometimes there is an instructor, but the heart is hard; and just as in the former the facility to believe is not enough, so in the latter the hard heart is harmful. Hence it is foolish to ask why he chose this one and not that one. Wherefore, Augustine says: "Why he draws one and not another, do not judge, if you do not wish to err." Hence it is better that the entire affair be turned back to God's ordination than to man's merits.

(Verse 23) And you, Capernaum, will you be exalted to heaven? You will go down to the realm of the dead. In another version, we find: And you, Capernaum, which was exalted to heaven, will descend to the depths. And there are two different understandings. Perhaps you will descend to the depths because you have proudly resisted my preaching. Or perhaps because you, exalted to heaven in my presence and witnessing my signs and miracles, having such privilege, will be punished with greater sufferings for refusing to believe in them as well.

(Vers. 23, 24.) Because if in Sodom (or, as some say, in Sidon) the miracles had been done that have been done in you, they would have repented long ago in sackcloth and ashes. But I say to you that it will be more tolerable for the land of Sodom on the day of judgment than for you. Let the prudent reader ask and say whether Tyre and Sidon and Sodom could have repented at the preaching of the Savior and the signs of miracles, and it is not their fault that they did not believe, but the sin of silence is in him who did not want to preach repentance to those who would have acted on it. To which the easy and clear answer is: to be ignorant of the judgments of God, and to not know the sacraments of his dispensations. The purpose was for the Lord to not exceed the boundaries of Judea, so as not to give the Pharisees and priests a just occasion for persecution. Therefore, before the passion, he commanded the apostles: Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans (Matthew 10:5). Therefore, Chorazin and Bethsaida are condemned because they refused to believe in the present Lord. Tyre and Sidon are justified because they believed in his apostles. Do not question the times when you witness the salvation of the believers. However, in Capernaum, which means the most beautiful town, unbelieving Jerusalem is condemned, to whom it is said through Ezekiel: Sodom was justified because of you (Ezek. XVI, 52).

In other copies we find, And thou, Capharnaum, that art exalted to heaven, shalt be brought down to hell; and it may be understood in two different ways. Either, thou shalt go down to hell because thou hast proudly resisted my preaching; or, thou that hast been exalted to heaven by entertaining me, and having my mighty wonders done in thee, shalt be visited with the heavier punishment, because thou wouldest not believe even these.

In Capharnaum, which is interpreted 'the most fair town,' Jerusalem is condemned, to which it is said by Ezekiel, Sodom is justified by thee. (Ezek. 16:52)

Capharnaum was the metropolis of Galilee, and a noted town of that province, and therefore the Lord mentions it particularly, saying, And thou, Capharnaum, shalt thou indeed be exalted to heaven. Thou shalt go down even to hell.

And they have made the sins not of Sodom only and Gomorrah, but of Tyre and Sidon light in comparison, and therefore it follows, For if the mighty works which have been done in thee had been done in Sodom, it would perhaps have remained unto this day.

The Lord, who knows all things, here uses a word expressing uncertainty—perhaps, to show that freedom of choice is left to men. But I say unto you, it shall be easier for the land of Sodom in the day of judgment than for you. And be it known, that in speaking of the city or country, the Lord does not chide with the buildings and walls, but with the men that inhabit there, by the figure metonymy, putting the thing containing for the thing contained. The words, It shall be easier in the day of judgment, clearly prove that there are divers punishments in hell, as there are divers mansions in the kingdom of heaven.

Sodom also, and Gomorrah, would have escaped if they had fasted. This remedy even Ahab acknowledges.

Many were the miracles Jesus performed in the city of Capernaum. For this reason it was all the more necessary that those who dwelled there should believe. This city was for a time "lifted up unto heaven" on account of the miracles. But on account of the sin and unbelief of its inhabitants, an even more dreadful fall occurred, and they were "brought down to Hades." Christ was the steward. When the time was right, the Word became incarnate and performed miracles. He chastised Gentiles and Jews proportionately. Tyre and Sidon transgressed only natural law, but the Jews, who disobeyed Christ, transgressed the law of Moses and the prophets. Jesus said this even more sternly when he wished to point out that their wickedness was greater by comparison. For, if not these things, then other things might have happened in Tyre and Sidon, and even in Sodom and Gomorrah, if they had come to repentance. But, as I said, he presents this comparison in order more forcefully to demonstrate their wickedness.

Capernaum was exalted as the city of Jesus, for it was made as glorious as if it were His birthplace, yet it derived no benefit from this because it did not believe. On the contrary, it is rather because of this that it has been condemned to hades, that, while having such a citizen, it derived no benefit from Him. From the fact that the name "Capernaum" means "place of comfort and consolation," see that even though one has once been deemed worthy to become a place of the Comforter, that is, of the Holy Spirit, but then becomes haughty in mind, though he had been lifted up to heaven, he falls on account of his haughtiness. Tremble, then, O man!

And you, Capernaum, will you be exalted to heaven? In this section he upbraids a more famous city: first, he rebukes pride, because the greater are more boastful; secondly, he upbraids their impenitence (v. 23b). In regard to the first: first, he rebukes their pride; secondly, he threatens a punishment. He says, therefore, And you, Capernaum... This sentence can be taken in two ways: one is interrogative, namely, will you be exalted to heaven? The other: You are the city which has been exalted to heaven, because it was exalted by the Lord, by the Lord's presence and by many miracles: "The things we have heard done in Capernaum, do also here in your city" (Lk 4:23). You have also been exalted by yourself; hence will you be exalted by pride or my teaching? But no matter how you have been exalted, you shall be brought down to Hades: "Dragged off in the day of God's wrath; this is the wicked man's portion from God" (Jb 20:28). Hence the proper punishment of the proud is to be hurled down. Isaiah (14:14) against one who said, "I will ascend above the heights of the clouds," answers "You will be brought down to hell." Then he rebukes their impenitence: first, he compares their guilt; secondly, their punishment. He says, therefore, For if in Sodom... Why does he say this? To denote freedom of judgment, because before a man is life and death. No one warned them; for although Lot was present among them, he worked no miracles. But the others saw the Lord teaching and working miracles. Therefore... Capernaum is interpreted as village most sweet, as is Jerusalem.

The curse of disobedience is distinguished from the blessing of obedience. It was necessary for the Jews to be admonished. The ill will of their faithlessness is highlighted by the extraordinary grace of his works there. The Jews were censured by the example of the faithful, to whom salvation came entirely from faith. But these cities displayed no change whatever at Jesus' actions.

At Bethsaida and Capernaum the mute praised the Lord with their voices, the blind saw, the deaf heard, the lame ran about, and the dead came alive, yet astonishment at such great miracles did not produce any disposition for faith. Hearing about the deeds alone ought to have called them to awe and to faith. Yet this unresponsiveness is found not only in the small sins of Tyre and Sidon but also with the great sins of Sodom and Gomorrah. The desire for belief would perhaps have come closer to them if these remarkable acts of virtue had really touched them.

The wise reader may inquire and say, "If Tyre, Sidon and Sodom could repent at the admonishment of our Savior and at his wonderful miracles, they are not to blame because they did not at first believe. But the fault of silence rests in the one who did not want to preach even to those who were likely to repent."

To this charge the response is easy and clear: We do not fathom the decisions of God. We do not know the secrets of his singular acts of dispensation.… Chorazin and Bethsaida were condemned because they did not want to believe in our Lord even when he was with them in person. Meanwhile Tyre and Sidon were pardoned because they believed the apostles. So do not try to fathom the precise time or place when you may expect the salvation of the believers. It was unexpectedly in Capernaum, a very beautiful town, that unbelieving Jerusalem was condemned. To this city there was an ironic reply in Ezekiel: "Sodom has been vindicated on account of you."

Coro aim, which is interpreted 'my mystery,' and Bethsaida, 'the house of fruits,' or, 'the house of hunters,' are towns of Galilee situated on the shore of the sea of Galilee. The Lord herefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent. We at this day see the words of the Saviour fulfilled; Coro aim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles.

But I tell you... On the day of judgment your punishment will be more severe than of that land which was destroyed. Or it can be understood of the inhabitants: "The servant who knows his master's will and does not do it, will be beaten with many stripes" (Lk 12:47).

Jesus says, "My Father, Lord of heaven and earth," Father of him through whom all things were made. Surely all creation is embraced by these two nouns heaven and earth. Therefore the first book of God's Scripture says, "In the beginning God made heaven and earth." And "my help is from the Lord, who made heaven and earth." By the name of heaven is understood whatever is in heaven, and by the name of earth is understood whatever is on earth. Thus, by mentioning these two parts of creation no aspect of creation is overlooked, since the created object is either here or there. Moreover, when the Son speaks to his Father his confession, Jesus admonishes us that confession is owed to God not for our sins alone. For very often when it is heard in the Scriptures, "You shall confess to the Lord," many who hear this beat their breasts in remorse. They do not recall that the term confession means anything else except their accustomed use when they show repentance, confessing their sins and awaiting their just deserts from God, not because they deserve to suffer but because God deems it worthy to act mercifully. But if there were not confession in the act of praise, Jesus would not say, "I confess to you, Father," since he had no sin to confess. It is said in another book of the Scripture: "You shall confess to the Lord" and say in your confession that "all the works of the Lord are very good." This is certainly a confession of praise and not of fault.

(Serm. 67. 1.) If Christ, from whom all sin is far, said, I confess, confession is not proper for the sinner only, but sometimes also for him that gives thanks. We may confess either by praising God, or by accusing ourselves. When He said, I confess unto thee, it is, I praise Thee, not I accuse Myself.

(Serm. 67. 5.) That the wise and understanding are to be taken as the proud, Himself opens to us when He says, and hast revealed them unto babes; for who are babes but the humble?

"You have hidden these things from the wise and the prudent, and have revealed them to the little ones," that is, to the humble. For nothing so darkens the understanding in those things which are of God as presumption. We all praise humility and censure presumption; yet few are free from presumption. Richard of Saint Victor says that "in disputing against pride a man frequently becomes proud." Behold that the strong deceiver deceives many. No one can illuminate the hearts of men except he who knows the consciences of men.

This wisdom is called manifold because there are many ways of expressing it. Hence it was necessary that wisdom be shown under many figures, many sacraments, many signs, in order also that it be hidden to the proud and revealed to the humble. These veils cover Christ, hiding wisdom from the wise and impure. Hence in Matthew: "I praise Thee, Father, Lord of heaven and earth, that Thou didst hide these things from the wise and prudent, and didst reveal them to little ones." Well did the Apostle write: "To me, the very least of all saints," etc.

This is what Wisdom Himself says in Matthew eleven: You have revealed these things to little ones, etc.: on which Bernard, in On the Steps of Humility: "It appears that the truth which is hidden from the proud is revealed to the humble. Humility, moreover, is the virtue by which a man, through true knowledge of himself, becomes worthless in his own eyes: and this befits those who, having disposed ascents in their heart, advance from step to step until they reach the summit of humility, in which, as if placed in Sion, they behold the truth." And a little later: "He who commanded humility leads to truth"; whence also the ladder of Jacob, "what else does it suggest to us, except that in the summit of humility consists the knowledge of truth?" And a little later: "Good is the way of humility, by which truth is found, charity is acquired, the fruits of wisdom are partaken of."

He employs the phrase "I confess you" in accordance with human custom. Instead of saying "I acknowledge you," he brings in the phrase "I glorify you." For it is customary in the divinely inspired Scripture for the word confession to be taken in some such a sense. It is written, "Let the people give thanks," Lord, "to your great name, because it is formidable and holy." And again, "I will give thanks to you, Lord, with all my heart."7But those who are perverted in mind say, "Look here, if he renders thanks to the Father, how then is he not less than the Father?" To this objection one who knows how to guard the doctrines of truth might say, "My good man, what prevents the consubstantial Son from accepting and praising his own Father, who through him saves what is under heaven? If you believe because of this confession that he is in a lesser position than the Father, look also at what comes next. Jesus acknowledges and calls his Father Lord of heaven and earth. For he confesses him as 'Lord of heaven and earth' and at the same time he calls upon him as 'Father.' But the Son of God who is ruler of all is in every way with him the Lord and Master of all, not as one worse or differing in substance, but as God from God. He is crowned with equal renown, having substantially with him equality in everything whatsoever."

And he revealed these things to children. To which children? Not those who are children in age but to those who are children in respect to sin and wickedness. To them Jesus revealed how to seek the blessings of paradise and the things to come in the kingdom of heaven, because thus it was well pleasing before God that "they should come from the east and the west and that they should lie down with Abraham, Isaac and Jacob in the kingdom of heaven; but that the sons of this worldly kingdom should be cast into the outer darkness, where there will be weeping and gnashing of teeth."

By poets, as I have said, I do not mean people who write poetry, or indeed people who write anything. I mean such people as, having culture and imagination, use them to understand and share the feelings of their fellows; as against those who use them to rise to what they call a higher plane. Crudely, the poet differs from the mob by his sensibility; the professor differs from the mob by his insensibility. He has not sufficient finesse and sensitiveness to sympathize with the mob. His only notion is coarsely to contradict it, to cut across it, in accordance with some egotistical plan of his own; to tell himself that, whatever the ignorant say, they are probably wrong. He forgets that ignorance often has the exquisite intuitions of innocence.

(non occ.) Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; And Jesus answered and said, I confess unto thee, Father, Lord of heaven and earth.

(ord.) That is, Who makest of heaven, or leavest in earthliness, whom Thou wilt. Or literally, ...

(Mor. xxvii. 13.) He says not' to the foolish,' but to babes, showing that He condemns pride, not understanding.

(Mor. xxv. 14.) In which words we have a lesson of humility, that we should not rashly presume to discuss the counsels of heaven concerning the calling of some, and the rejection of others showing that that cannot be unrighteous which is willed by Him that is righteous.

The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.

The justice of this the Lord confirms by the sentence of the Father's will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, Even so, Father; for so it seemed good before thee.

(Verse 25) At that time, Jesus answered and said: I confess to you, Father, Lord of heaven and earth. Confession, not always repentance, but also signifies thanksgiving, as we often read in the psalms. Let those who calumniate the Savior for calling his Father the Lord of heaven and earth, not as one who is born, but as one who is created, hear. For if he is also a creature, and a creature can call its creator father, it would be foolish not to call both himself and the Lord of heaven and earth, or Father, in the same way.

74 Because you have hidden these things from the wise and prudent and have revealed them to little ones. He gives thanks and rejoices in the Father, because the sacraments of his coming have been revealed to the apostles, which the scribes and Pharisees, who consider themselves wise, have ignored, and in their own sight, prudent. Wisdom has been justified by her children.

Let those hear who falsely argue, that the Saviour was not born but created, how He calls His Father Lord of heaven and earth. For if He be a creature, and the creature can call its Maker Father, it was surely foolish here to address Him as Lord of heaven and earth, and not of Him (Christ) likewise. He gives thanks that His coming has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, who seemed to themselves wise, and understanding in their own eyes; That thou hast hid these things from the wise and understanding, and hast revealed them unto babes.

In these words moreover He speaks to the Father with the desire of one petitioning, that His mercy begun in the Apostles might be completed in them.

Seest thou, how many ways He leads them on to the faith? First, by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, by saying, "The kingdom of Heaven suffereth violence, and the violent take it by force;" for this is the language of one who is pressing and urging them. Thirdly, by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Sixthly, by His giving thanks for them that believed. For the expression, "I make acknowledgment to Thee," here is, "I thank Thee." "I thank Thee," He saith, "because Thou hast hid these things from the wise and prudent."

What then? doth He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.

And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this doth He rejoice, but because what wise men knew not, was known to these. As when Paul saith, "I thank God, that ye were servants of sin, but ye obeyed from the heart the form of doctrine which was delivered unto you." You see, neither doth Paul therefore rejoice, because they were "servants of sin," but because being such, they had been so highly favored.

Now by the "wise," here, He means the Scribes, and the Pharisees. And these things He saith, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them "wise," He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, "thou hast revealed it to fools." but "to babes;" to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: "If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise." For thus is God's grace manifested.

But wherefore doth He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way doth He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, "Cast not the holy things unto dogs," this He Himself anticipated them in performing.

Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; "For so," saith He, "it seemed good in Thy sight:" that is, "so it pleased Thee."

And wherefore was it hidden from them? Hear Paul, saying, that "Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God." Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke saith, that "at the very hour," when the seventy came telling Him about the devils, then He "rejoiced" and spake these things, which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, "do you also," saith He, "fear, and continue babes." For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He saith, "Thou hast hid," doth He mean that it is all God's doing: but as when Paul saith, "He gave them over to a reprobate mind," and, "He hath blinded their minds," it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, "Thou hast hid."

Jesus praises and glorifies the Father, who had foreseen the entire trajectory of the Word first to the Jews and then to the Gentiles. Our Lord here gives thanks to his Father, the Lord of heaven and earth, for his mission in becoming incarnate in the form of a servant. He speaks about the Father's good pleasure now to hide this mystery about himself from Israel, which might be expected to be wise, and to reveal it to the Gentiles, who were until now without understanding. It is thereby demonstrated that God did not forget to fulfill his purpose, nor did Christ's coming fail in its appointed end. These things indeed have happened, God knowing them beforehand and having commanded beforehand the repentance of grace. The justice of God's good pleasure is here passed over in silence, but elsewhere it is clearly displayed. God's good will is not irrational. People do not fail to attain knowledge and wisdom about it for any reason other than their own deficiencies.

His "Father" He Himself adores. When acknowledged by Peter as the "Christ (the Son) of God," He does not deny the relation.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

Jesus called the Jews wise, either because they were entrusted with the oracles of God or because they were evil-doers and wise at doing evil, but he called the apostles children. He called the scribes and Pharisees wise, though they did not really possess wisdom but only what appeared to be wisdom because of their cleverness with words. He called the fishermen, who were unskilled in evil, children. In this way, the grace of God was clearly manifested as Jesus made himself known to simple men.… And even if it was Christ himself who, for the most part, did these things, nevertheless, by giving thanks for them as things done by the Father, he shows that they share a common will and gives thanks for God's love for us in the things by which we have received benefit.

This is what He is saying: I thank Thee, Father, that the Jews who seem to be wise and knowledgeable of the Scriptures did not believe, while the unlearned and the babes believed and recognized the mysteries. God hid the mysteries from those who seemed wise, not out of malice, or so as to cause ignorance, but because of their unworthiness, stemming from the very fact that they thought that they were wise. For he who thinks himself to be wise and is bold in his own knowledge does not call upon God. So then God, not having been called upon, gives him neither help nor revelation. Furthermore, God, out of His very love for man, does not reveal the mysteries to the multitude lest they be punished the more for first knowing the mysteries and then scorning them.

At that time Jesus declared: I thank you, Father... Above the Lord upbraided the unbelief of the crowd; now he gives thanks for the faith of the disciples and other believers. First, he gives thanks to the Father as author; secondly, he shows that he has the same power (v. 27). He says, therefore, At that time, namely, when it happened, Jesus answered. But whom did he answer? To him are applied the words of Job (15:2): "Does a wise person answer as though talking to the wind?" No. Therefore, he is responding to a tacit objection. For someone could say: Those to whom you preached do not believe, but others would have believed, had you preached to them. Therefore he answers and with the answer rebukes those who sought the causes of election, namely, why they were elevated to heaven and the others cast down to hell; as Origen, who held that election is due to merits. But here he rejects this by showing that it must be attributed to the divine will. He says, therefore, I thank [confess to] you, Father... It should be noted that confession is threefold, namely, of faith; hence it says in Romans (10:10): "Man believes with his heart and so is justified, and he confesses with his lips and so is saved." Then, confession of sins: "Confess your sins to one another" (Jas 5:16). Finally, there is the confession of thanksgiving, about which Psalm 106 (v. 1): "Confess to the Lord, because he is good..." This is the one meant here.

Two heresies are excluded, namely of Sabellius, who did not distinguish the Son from the Father; hence he says, I confess to you, Father. Thus he confesses the authority of the Father. Also that they are of the same nature; therefore he calls him Father, against Arius. And truly Lord, because he is Father of heaven and earth; so in Psalm 100 (v. 3): "Know that the Lord is God; he made us and not we ourselves." He calls him Father, not because he created him but because he begot him: "He shall cry to me: You are my father" (Ps 89:27).

And why does he give thanks? On account of the distinction he made; and he puts it thus: Because you have hidden these things from the wise and prudent, and revealed them to babes [little ones]. Hence it is important here to consider who the little ones are, who the wise, and who the prudent. There are three senses in which persons are called little ones. Literally, little ones are the despicable: "I will make you small among the nations, you shall be utterly despised" (Obad v. 2). Likewise, one is little by reason of humility, because he has lowly sentiments about himself. Hence the Lord says below (18:3): "Unless you be converted and become as little children, you shall not enter the kingdom of heaven." Then by reason of simplicity; hence in 1 Corinthians (14:20): "Be little ones in malice." Hence that passage can mean: because you have revealed them to little ones and lowly fishermen. And why? The Apostle gives the reason in 1 Corinthians (1:27): "God has chosen the despised of this world to confound the strong." Augustine explains "to the little ones," i.e., to the humble, to those not presuming on themselves; for where humility is, there is wisdom. Hilary explains it of the simple: "Seek him in simplicity" (Wis 1:1).

On the other hand are the wise and the prudent who are versed in carnal wisdom: "Let not the wise man glory in his wisdom" (Jer 9:23). He did not reveal these things to them but to peasants, who do not trust in their own wisdom: "I said, 'I will be wise,' but it was far from me. That which is, is far off" (Ec 7:23). Wherefore the Apostle to the Romans (10:3): "Ignorant of God's righteousness and seeking to establish their own, they did not submit to God's righteousness." Also by the wise he understands the proud, vaunting themselves. He did not reveal it to these: "Claiming to be wise, they became foolish" (Rom 1:22). Likewise he calls wise those who live according to the flesh, who seek the things of the flesh and not of God (Phil 2:21). Again "they are wise for doing evil and do not know how to do good" (Jer 4:22). And revealed them: "You must no longer live as the gentiles do, in the futility of their minds" (Eph 4:17). Hence you have hidden from the wise while revealing to little ones. He hides wisdom from the wise by not applying grace: "He gave them up to a reprobate sense" (Rom 1:28).

(Verse 26.) Yes, Father, because it was pleasing to You in this way. Speaking with affection to the Father, that the work begun in the apostles may be completed.

"Even so, Father: for such was Thy good will." Here He shows the Father's love for man, in that the Father revealed the mysteries to the babes, without having been called upon by anyone to do so, but because it so pleased Him to do from the beginning. For [the Greek word for "good will"] eudokia means both "will" and "pleasure."

But why does he give thanks for hiding these things? I say that he did not do this as though rejoicing in their blindness but in the judgment of God, who arranged things so wisely. And why? Here the cause is not investigated, for in such matters God's will is taken as the cause. Yes, Father, for such was your gracious will. An artisan can easily assign the reason why he put certain stones in the foundation and others above it; but why he put this one here and another there, the only cause is his will. Similarly, that God saves certain ones is a tribute to his mercy; that he damns others is due to his justice. But why he dealt mercifully with one rather than another pertains solely to his will. Hence Romans (9:18): "So then he has mercy upon whomever he wills, and he hardens the heart of whomever he wills." Hence he acts by reason of his pleasure: "Make pleasing the homage of my lips" (Ps 119:108).

(cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

(De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

(De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shows itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shows the Father as He is Father, because itself is the same and in the same manner as the Father.

(Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself.

A beginning should be made from the center, that is, from Christ. For He Himself is the "Mediator between God and men," holding the central position in all things. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for "no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him."

In this manner it is possible to find in the illumination of mechanical art, whose entire intention is directed toward the production of artifacts. In which we can perceive these three things, namely the generation and incarnation of the Word, the order of living, and the covenant of God and the soul. And this, if we consider the origin, the effect, and the fruit; or thus: the art of working, the quality of the artifact produced, and the usefulness of the fruit derived.

If we consider the origin, we shall see that the artificial product proceeds from the artisan by means of a likeness existing in his mind, through which the artisan conceives before he produces, and then produces as he has planned. Moreover, the artisan produces an exterior work conformed to the interior exemplar as closely as he can; and if he could produce such a product that would love and know him, he would certainly do so; and if that product were to know its maker, this would be by means of the likeness according to which it proceeded from the artisan; and if it had darkened eyes of knowledge, so that it could not raise itself above itself, it would be necessary, in order that it might be led to knowledge of its maker, that the likeness through which the product had been produced should condescend to that nature which could be grasped and known by it.

By this manner understand that from the supreme Artisan no creature proceeded except through the eternal Word, "in whom He disposed all things," and through whom He produced not only creatures having the nature of a vestige, but also of an image, so that they might be assimilated to Him through knowledge and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and assume flesh, in order to lead us back to the Father. And this is what is said in John fourteen: No one comes to the Father except through me; and Matthew eleven: No one knows the Father except the Son, and anyone to whom the Son wills to reveal Him. And therefore it is said the Word was made flesh. Considering therefore the illumination of mechanical art with respect to the production of the work, we shall behold therein the Word begotten and incarnate, that is, the Divinity and the humanity and the integrity of the whole faith.

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

The one who sees the Son, who has the image of the Father in himself, sees the Father himself.… These things are to be understood in a manner befitting to God. He said, "Everything has been handed down to me" so that he might not seem to be a member of a different species or inferior to the Father. Jesus added this in order to show that his nature is ineffable and inconceivable, like the Father's. For only the divine nature of the Trinity comprehends itself. Only the Father knows his own Son, the fruit of his own substance. Only the divine Son recognizes the One by whom he has been begotten. Only the Holy Spirit knows the deep things of God, the thought of the Father and the Son.

So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father.

Or that we may not think that there is any thing less in Him than in God, therefore He says this.

And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.

The Father entrusts. The Son receives. What is entrusted? All things have been entrusted to the Son, but this does not mean cosmically heaven and earth and the elements and the rest of nature which God himself made and established. Rather, it refers personally to the people who have access to the Father through the Son and who were formerly rebellious but afterward began to know God.

(Verse 27.) Everything has been handed over to me by my Father. And understand mystically the One who hands over the Father and the One who receives the Son. Otherwise, if we want to feel according to our weakness, when the one receiving starts to have, the one giving will start to not have. However, everything that has been handed over to Him does not mean the heavens and the earth, and the elements, and the rest that He Himself made and created: but those who, through the Son, have access to the Father, and who previously were rebellious, began to feel God afterwards.

And no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal. Let Eunomius be ashamed of claiming to have such knowledge of the Father and the Son as they have of each other. But if he persists in this and consoles himself in his madness because it follows, and the one to whom the Son wills to reveal. It is one thing to know by the equality of nature what you know, and another by the dignity of the revealer.

For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.

For since He had said, "I thank Thee, because Thou hast hid them, and hast revealed them unto babes;" to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith, "All things are delivered unto me of my Father." And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He. "that devils yield to you? All things are mine; All things are delivered unto me."

But when thou hearest, "they are delivered," do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

Then He saith what is even greater than this, lifting up thy mind; "And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son." Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, "All things are delivered unto me of my Father," He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, "No man knoweth the Father but the Son."

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, "Thou hast revealed them unto babes," He signifies this also to pertain to Himself; for "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son is willing to reveal Him;" not "to whomsoever He may be enjoined," "to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, "No man cometh unto the Father, but by me."

And thereby he establishes another point also, His being in harmony and of one mind with Him. "Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He saith, "Neither knoweth any man the Father, save the Son," He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, "We know in part, and we prophesy in part."

Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him." Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach-that, of course, which He revealed to them.

With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son." For even in the Old Testament He had declared, "No man shall see me, and live.

With us, however, the Son alone knows the Father, and has Himself unfolded "the Father's bosom.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

In His preceding words, He said to the Father, "Father, Thou hast revealed." Lest you think that He Himself does nothing and that everything is of the Father, He says, "All things have been given to Me and both the Father and I have the same authority." And when you hear "given" do not think that means given as to a servant or a subordinate, but rather as bestowed upon a son. It is because He was begotten of the Father that those things were given to Him. For if He were not begotten and yet were of the same essence as the Father, those things need not have been given to Him because He would have already possessed them. See what He says: all things have been given, not by a master, but by My Father. As, for example, when a handsome child is born of a handsome father, the child says, "I have been given, that is, I have inherited, my father's beauty." He says something great, "There is nothing marvelous in My being the Master of all things since I possess something even greater, that is, to know the Father, and knowing Him, to reveal Him to others." Consider, then: He said, above, that the Father has revealed the mysteries to babes, and here, that the Son reveals the Father. You see, then, the single power of the Father and the Son, since both the Father and the Son reveal.

All things have been delivered to me by my Father. He had given thanks to the Father, because he revealed his secrets to little ones. But someone might suppose that he himself could not reveal; hence he excludes this: first, he touches on the greatness of his own power; secondly, he invites people to himself, as though saying, "I am powerful" (v. 28).

First, he does two things: first, he states that he is equal to the Father; secondly, he applies it spiritually to what he said (v. 27b).

He says, therefore: Someone could ask whether he can do all things. He answers that all things have been delivered to me by my Father. But note the equality, although the origin is from the Father, which is against Sabellius. But what is meant by all things? This can be explained in three ways:

All things, i.e., above every creature, as below (28:18): "All authority in heaven and on earth has been given to me." Or all things, i.e., the elect and predestined, who have been given in a special way: "Yours they were and you have given them to me" (Jn 17:6). Likewise, all things, namely, intrinsic, i.e., every perfection of the godhead: "As the Father has life in himself, so he has given to the Son to have life in himself" (Jn 5:26). And we should not understand this in a bodily sense, because if he gave, he also kept it for himself. This explanation is Augustine's and Hilary's.

But someone could ask: How did he give? Therefore, he tells how, when he says, from my Father. Hence he received this by generation. And no one knows the Son except the Father. Now he adapts his statement in a specific way to his proposition not only that he is equal to the Father but also consubstantial. From the substance of the Father exceeds all understanding, since the very essence of the Father is said to be unknowable, as is the essence of the Son. Hence there the equality is noted and Arius answered, who said that the Father is invisible but the Son visible. And no one knows the Son except the Father. But what is this? Did not the saints know? It must be said that they knew him by attaining their goal or by faith, but not by comprehending. But does not the Holy Spirit know? Yes. But it should be noted that limiting statements are sometimes added to the essential divine names and sometimes to the personal names. And when they are added to the personal names, they do not exclude that which is the same by nature; hence terms added to the Father do not exclude the Son. Hence where it says, "honor and glory to the immortal King, the invisible and only God" (1 Tim 1:17), the others of the same nature are not excluded. Similarly, when he says, no one knows..., the Holy Spirit is not excluded, for he is the same in nature. But when he says, no one knows, it means no man except the Son. And thus it is shown that the Father knows the Son. But this is contrary to Origen. For the Son knows by comprehension. Therefore, because he knows perfectly and is knowable, he has the power to reveal, as the Father has; hence he says, and anyone to whom the Son chooses to reveal him. For manifestation is by means of a word: "Father, I have manifested your name to men..." (Jn 17:6) and (1:18): "No one has ever seen God." But he knew him; therefore, he could manifest him. Consequently, what he had said of the Father he attributed to himself. For he had said, You have hid these things from the wise and prudent, and revealed them to little ones. The Son also can do this, in as much as he has the same power.

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

As to the other one, about the burden of our sins being intolerable, it might be clearer if we said 'unbearable', because that still has two meanings: you say 'I cannot bear it,' when you mean it gives you great pain, but you also say 'That bridge will not bear that truck' — not meaning 'That bridge will feel pain,' but 'If that truck goes on to it, it will break and not be a bridge any longer, but a mass of rubble.' I wonder if that is what the Prayer Book means; that, whether we feel miserable or not, and however we feel, there is on each of us a load which, if nothing is done about it, will in fact break us, will send us from this world to whatever happens afterwards, not as souls but as broken souls.

It would be a bold and silly creature that came before its Creator with the boast "I'm no beggar. I love you disinterestedly". Those who come nearest to a Gift-love for God will next moment, even at the very same moment, be beating their breasts with the publican and laying their indigence before the only real Giver. And God will have it so. He addresses our Need-love: "Come unto me all ye that travail and are heavy-laden," or, in the Old Testament, "Open your mouth wide and I will fill it."

Stand apart from the inclination to love sin and to love the flesh. Turn to deeds worthy of praise. Draw near to me, so that you may become sharers of the divine nature and partakers of the Holy Spirit. Jesus called everyone, not only the people of Israel. As the Maker and Lord of all, he spoke to the weary Jews who did not have the strength to bear the yoke of the law. He spoke to idolaters heavy laden and oppressed by the devil and weighed down by the multitude of their sins. To Jews he said, "Obtain the profit of my coming to you. Bow down to the truth. Acknowledge your Advocate and Lord. I set you free from bondage under the law, bondage in which you endured a great deal of toil and hardship, unable to accomplish it easily and accumulating for yourselves a very great burden of sins."

(Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

(Verse 28, 29.) Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. The weight of sin is heavy, and the prophet Zacharias testifies, saying, iniquity sits upon a talent of lead (Zacch. 5). And the Psalmist laments: My iniquities have overwhelmed me (Psalm 38:4). Certainly, it invites those who were oppressed under the heavy yoke of the Law to the grace of the Gospel.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "For I," saith He, "will give you rest." He said not, "I will save you," only; but what was much more, "I will place you in all security."

"Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, 'a burden,' for it is light."

And how said He before, "The gate is narrow and the way strait?" Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.

But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls."

Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, "Of what art thou afraid?" saith He, "lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing." Seest thou how in all ways He is leading them to humility? By His own doings: "Learn of me, for I am meek." By what themselves are to gain; for, "Ye shall find," saith He, "rest unto your souls." By what He bestows on them; for, "I too will refresh you," saith He. By rendering it light; "For my yoke is easy, and my burden is light." So likewise doth Paul, saying, "For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory."

And how, some one may say, is the burden light, when He saith, "Except one hate father and mother;" and, "Whosoever taketh not up his cross, and followeth after me, is not worthy of me:" and, "Whosoever forsaketh not all that he hath, cannot be my disciple:" when He commands even to give up our very life? Let Paul teach thee, saying, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" And that, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." Let those teach thee, who return from the council of the Jews after plenty of stripes, and "rejoice that they were counted worthy to suffer shame for the name of Christ." And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of "a yoke," and called it "easy;" both named a burden, and added that it was "light;" that thou shouldest neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, "Take my yoke upon you," but before that, "Come, ye that labor and are heavy laden;" implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, "Ye that labor," but also, "that are heavy laden." This the prophet too was speaking of, when in that description of her nature, "As an heavy burden they weighed heavy upon me." And Zacharias too, describing her, saith she is "A talent of lead."

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray thee, than to have no possessions? to turn the cheek, and when smitten not to smite again? to die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.

But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other's pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in thine account.

And if thou disbelievest our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, "joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me." Seest thou with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? how many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? how many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or wouldest thou see the souls of the revilers, and of the passionate? Why, what is worse than this torture? what, than the wounds they have within? what, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? "For learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens thee of all these things, but put thyself under it with all forwardness, and then thou shalt know well the pleasure thereof. For it doth not at all bruise thy neck, but is put on thee for good order's sake only, and to persuade thee to walk seemly, and to lead thee unto the royal road, and to deliver thee from the precipices on either side, and to make thee walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here "find rest unto our souls," and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

Now poverty is a light thing to those who possess it, and if a man were to call the poverty which is for the sake of God "riches," he would call it rightly, and even as it is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them destitute of the riches of the world, saying, "Come unto Me, all ye that are weary and are laden with heavy burdens, and I will give you rest." And who are these, unless it be those who are wearied by the superfluities of riches, and who bear the heavy yoke of the cares and anxieties of the world? And what weariness is so oppressive as this? For when thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a path which hath no ending in this life, for however far a man may travel along it, it lengtheneth out before his footsteps, and there is nothing which breaketh it except death. And when a man hath gathered together riches and mammon that he may enjoy himself, and live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the world be weariness, what shall weariness itself be called? And if the enjoyments and luxuries are heavy labours, what shall labour itself be called? For the world is heavy in all its conversation, but because of the love thereof they who carry its burdens perceive them not, and they stumble therein like blind men, but discern it not, and though they carry heavy burdens, they are light unto them, and they weary and exert themselves painfully after the merchandise of loss, but know not that it is loss. And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto Me, and I will give you rest, for in your weariness there is no rest. But your weariness begetteth weariness, and your labour bringeth forth labour, and your riches gather together poverty, and your rest is tribulation, and your enjoyment is affliction, and your refreshing is toil; for the path of the desire of riches which ye have trodden of your own freewill hath no end; but if ye will come to Me by My road it will come to an end."

(non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" [Matthew 3:2]; and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" (Luke 15:7, adapted)? Did He ever say to some: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

He calls all mankind, not only the Jews, but also the Gentiles. By those "that labour" understand the Jews, who follow the strict observances of the law and labor in the occupation of fulfilling the commandments of the law. Those who are "heavy laden" are the Gentiles, who are oppressed by the burden of sins. To all these does Christ give rest. For to believe, to confess, and to be baptized, what labor is it? Is it not, rather, rest? For here in this life you are unburdened of the things which you did before your baptism, and there in the next life rest awaits you.

Come to me, all you... Come to my blessings. First, the invitation; secondly, the need for the invitation; thirdly, its utility. He says, therefore: Come to me. This is also the word of Wisdom: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Hence, draw near to me, you untaught, because I want to communicate myself. But what is the need? Because without me men labor too much: all you who labor. In a special way this can be applied to the Jews, because they labored under the yoke of the Law and commandments, as it says in Acts (15:10): "This is a burden which neither we nor our fathers have been able to bear." Likewise, in general, to all who labor on account of human frailty: "I am poor and acquainted with labors from my youth" (Ps 88:15). And are heavy laden, namely, with sins: "My iniquities weigh like a burden too heavy for me" (Ps 38:4).

And what shall we get, if we come to you? I will give you rest [refresh you]. "If anyone thirsts, let him come to me and drink" (Jn 7:37). Then he explains the invitation: first, he explains; secondly, he assigns the reason (v. 30). Having presented the invitation and its purpose, he now wants to explain what that invitation is, when he says, take my yoke upon you. But what is this? You say that you want to refresh us and lift our labor from us, and in the same breath you tell us to carry a yoke? We believed that it would not involve a yoke. Yes, without the yoke of sin: "For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken" (Is 9:4). Not that you are without God's law, but without the yoke of sin: "Let us cast off from us their yoke" (Ps 2:3); "Return, O Israel, to the Lord your God, for you have stumbled, because of your iniquity" (Hos 14:1); "Freed from sin, you have become slaves of righteousness" (Rom 6:18).

You are to "take my yoke upon you, and learn from me." You are not learning from me how to refashion the fabric of the world, nor to create all things visible and invisible, nor to work miracles and raise the dead. Rather, you are simply learning of me: "that I am meek and lowly in heart." If you wish to reach high, then begin at the lowest level. If you are trying to construct some mighty edifice in height, you will begin with the lowest foundation. This is humility. However great the mass of the building you may wish to design or erect, the taller the building is to be, the deeper you will dig the foundation. The building in the course of its erection rises up high, but he who digs its foundation must first go down very low. So then, you see even a building is low before it is high and the tower is raised only after humiliation.

Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

When grace, justice, and wisdom have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway of wisdom, the foundation of justice, and the dwelling place of grace.

Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is 'humble and meek' and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is always thinking how to be esteemed more highly and how to defeat his enemies. Therefore the yoke of Christ, which is humility, is light, for it is easier for our lowly nature to be humbled than to be exalted. But all the commandments of Christ are also called a yoke, and they are light because of the reward to come, even though for a time they appear heavy.

Take, therefore, my yoke, namely, the gospel lessons. And he says, yoke, because just as a yoke fastens and joins the necks of oxen, so the doctrine of the gospel fastens the people to its yoke. And what is that? Learn from me, for I am meek and humble of heart. The whole Law consists in two things: meekness and humility. By meekness a man is rightly ordered to his neighbor; hence Psalm 132 (v. 1): "Remember, O Lord, David and all his meekness." By humility he is rightly ordered to himself and to God: "Upon whom will my spirit rest except on the calm and meek" (Is 66:2)? Hence humility makes a man capable of God. He had also said, "and I will refresh you." What is this refreshment? You will find rest for your souls. For the body is not refreshed, as long as it is afflicted, and when it is not afflicted any more, it is said to be refreshed. And just as hunger is to the body, so desire is to the mind; hence the achievement of desires is refreshing: "Who satisfies your desire with good" (Ps 103:5). And this rest is a rest of the soul: "I have labored little and found for myself much rest" (Sir 51:27). The meek are not at rest this way in the world; hence they will find eternal rest, namely, the fulfillment of desires.

If the yoke is easy and the burden light, why did he call "the way" "narrow"? It is narrow to the careless, for to the zealous the Lord's tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

Both harder and easier than what we are all trying to do. You have noticed, I expect, that Christ Himself sometimes describes the Christian way as very hard, sometimes as very easy. He says, 'Take up your Cross'—in other words, it is like going to be beaten to death in a concentration camp. Next minute he says, 'My yoke is easy and my burden light.' He means both. And one can just see why both are true.

Teachers will tell you that the laziest boy in the class is the one who works hardest in the end. They mean this. If you give two boys, say, a proposition in geometry to do, the one who is prepared to take trouble will try to understand it. The lazy boy will try to learn it by heart because, for the moment, that needs less effort. But six months later, when they are preparing for an exam, that lazy boy is doing hours and hours of miserable drudgery over things the other boy understands, and positively enjoys, in a few minutes. Laziness means more work in the long run. Or look at it this way. In a battle, or in mountain climbing, there is often one thing which it takes a lot of pluck to do; but it is also, in the long run, the safest thing to do. If you funk it, you will find yourself, hours later, in far worse danger. The cowardly thing is also the most dangerous thing.

It is like that here. The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ. But it is far easier than what we are all trying to do instead.

Joseph asked Poemen, 'How should we fast?' Poemen said, 'I suggest that everyone should eat a little less than he wants, every day.' Joseph said to him, 'When you were a young man, didn't you fast for two days on end?' He said to him, 'That's right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king's highway, for it is easy and light.'

Therefore let everyone who wants life and desires to see good days put down the yoke of iniquity and malice. The prophet says, "Let us burst their bonds and thrust their yoke from us." For unless one throws behind the yoke of iniquity, that is, the spark of all vices, one cannot take up the agreeable and light yoke of Christ. But if the yoke of Christ is so agreeable and light, how is it that divine religion seems so harsh and bitter to some people? It is bitter to some because the heart that has been tainted by earthly desires cannot love heavenly things. It has not yet come to Christ, so that it can take up his yoke and learn that he is gentle and humble of heart. Hence we observe, my dearest friends, from the teaching of our Lord, that unless a person is gentle and humble of heart, he or she cannot bear the yoke of Christ.

(Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

(Verse 30.) For my yoke is easy, and my burden is light. How is the Gospel lighter than the Law, when in the Law murder is condemned, but in the Gospel anger is condemned? In what way is the grace of the Gospel easier, when in the Law adultery is punished, but in the Gospel lust is punished? In the Law there are many precepts, which the Apostle teaches cannot be fully fulfilled (Acts 15). In the Law, works are required, and whoever does them shall live. In the Gospel, the will is sought, and even if it does not have the desired effect, it does not lose the reward. The Gospel commands what we are able to do: that we do not desire, namely, this is within our power. When the law does not punish the will, it punishes the effect, so that you do not commit adultery. Imagine a virgin prostitute in persecution. This virgin is accepted according to the Gospel, since she does not sin by her own will, but she is rejected in the Law as if corrupted.

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

But how is Christ's yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

How is it then that he himself demands a high degree of strictness? He answers, "You have not yet had experience of things that are mine, and for this reason you think this way. But if you would take up my yoke and would believe in those things I give, you would find the greatest difference between the things that are from me and those that are from Moses. From me there is great, patient endurance and kindness. Seeing such a weight of sins—murders and self-love and things more unnamable than these—I am longsuffering and bear with those who do these things, not despising them but waiting for them to repent. If ever they should repent and change their ways, I immediately forgive them, not remembering their former acts. But the law of Moses is not like this. When you sin, it immediately punishes the sinner. It knows no repentance. It promises no remission. When I make demands about the covenant, I am not so much preoccupied with investigating the things that happened. For me, it is enough that a soul choose what is good with a genuine resolution. But the law goes overboard, both adding more punishments to the smaller ones and cursing the transgressors. Therefore my yoke is good on account of forgiveness, and my burden is light because it is not a collection of customs and various observances but decisions of the soul."

But do not wonder if I invite you to a yoke, because my yoke is not a burden. Why? For my yoke is easy and delightful: "How sweet are your words to my taste!" (Ps 119:103). And my burden is light. And these can be referred to two things: by the yoke the oxen are held, but the burden is carried; hence the yoke is referred to the negative precepts, the burden to the affirmative.

But this seems to be false, because the burden of the New Law seems very heavy, as was said above (5:21): "You have heard that it was said of old: You shall not kill. But I say to you that everyone who is angry with his brother will be liable to the judgment." So it seems that it is a heavier burden: "Narrow is the way, which leads to life." Likewise the Apostle in 2 Corinthians (11:23): "In many labors." Hence the yoke seems most burdensome. Therefore, three things must be considered: the effect of the teaching, the act and the circumstances. And in all three it is light.

The doctrine of Christ is light in its effect, because it changes the heart, in as much as it makes us love not temporal but spiritual things. For the person who loves temporal things finds it more a burden to lose a little than a person who loves spiritual things to lose much. The Old Law did not forbid those temporal things; therefore it was painful to lose them. But now, even though it is burdensome in the beginning, after a while it is light: "I will lead you in the paths of uprightness. When you walk, your steps will not be hampered" (Pr 4:11). Likewise, in regard to its act, the Law imposed a burden of external acts. But our law is solely in the will; hence Romans (14:17): "the kingdom of God is not food and drink." Again, the law of Christ brings joy; hence Romans (14:17): "Justice and peace and joy in the Holy Spirit." Likewise, in regard to circumstances there are many adversities; hence "All who desire to lead a godly life in Christ Jesus will suffer persecution" (2 Tim 3:12). But they are not burdensome, because they are seasoned with the condiment of love; for when a person loves someone, it is not a burden to suffer anything for him. Hence love makes easy all difficult and impossible things. Therefore, if one loves Christ properly, nothing is difficult for him; consequently, the New Law does not impose a burden.

(Quæst. in Matt. q. 10.) It should be observed, that one example is taken from royal persons, as David, the other from priestly, as those who profane the sabbath for the service of the Temple, so that much less can the charge concerning the rubbing the ears of corn attach to Him who is indeed King and Priest.

To put down the chicanery of the Pharisees it is recorded in ancient history that David was fleeing from Saul and came to Nob. Having been received by Ahimelech the priest, he asked him for food. Since Ahimelech had no common bread at hand, he gave David some holy bread, which only priests and Levites could lawfully eat. The priest asked whether the young men had kept themselves from women, and he received the answer "since yesterday and the day before." He did not hesitate to give the bread, having thought it better, remembering that the prophet says, "I desire mercy and not sacrifice." In view of the danger of hunger, Ahimelech judged it better to help people than to offer sacrifice to God. The slain victim pleasing to God is the salvation of humankind. If David is holy and the priest Ahimelech is not offensive to you, but they have broken both commandments of the law with a probable excuse—in this case, hunger—why do you not find acceptable the same hunger in the apostles that you find acceptable in others? However, in this there is a great difference: the disciples plucked grain on the sabbath, whereas David ate the levitical bread.… Note that neither David nor his young men accepted the loaves of the presence until they replied that they had kept themselves from women.

(Ver. 3, 4.) But he said to them: Have you not read what David did when he was hungry, and those who were with him: how he entered the house of God and ate the bread of the Presence, which it was not lawful for him to eat, nor for those who were with him, but only for the priests? To refute the slander of the Pharisees, he recalls an old story, when David, fleeing from Saul, came to Nob and was received by the priest Ahimelech. He asked for food, and since he did not have any ordinary bread, Ahimelech gave him the consecrated bread, which only the priests and Levites were allowed to eat. And he merely asked if there were any boys in the world born of women; and when he responded, without hesitation, he did not hesitate to give bread, deeming it better to free people from the danger of hunger, as the prophet says: 'I desire mercy, not sacrifice' (Hosea 6:6), rather than to offer sacrifice to God. For a merciful offering is pleasing to God and the salvation of humanity. Therefore, the Lord opposes and says: 'If even David, who is holy, and Ahimelech the high priest, are not condemned by you, but rather both have transgressed the command of the Law with a justifiable excuse, and hunger is the cause, why do you not approve the same hunger in the apostles, which you approve in others?' Although there is a great difference in this. Those people rubbed the ears of grain in their hands on the Sabbath, while others ate the Levitical loaves and came near the feast of the New Moon, on which day he was sought for at the banquet and fled from the royal court. Note that neither David nor his servants took the showbread before they answered that they were clean from women.

Then it proceeds to their excuse; But he said unto them, Have ye not read what David did, when he was an hungred? To refute the false accusation of the Pharisees, He calls to mind the ancient history, that David flying from Saul came to Nobba, and being entertained by Achimelech the Priest, asked for food; (1 Sam. 21.) he having no common bread, gave him the consecrated loaves, which it was not lawful for any to eat, but the Priests only and Levites; esteeming it a better action to deliver men from the danger of famine than to offer sacrifice to God; for the preservation of man is a sacrifice acceptable to God. Thus then the Lord meets their objection, saying, If David be a holy man, and if you blame not the high-priest Achimelech, but consider their excuse for their transgression of the Law to be valid, and that was hunger; how do ye not approve in the Apostles the same plea which you approve in others? Though even here there is much difference. These rub ears of corn in their hands on the sabbath, those ate the Levitical bread, and over and above the solemn sabbath it was the season of new moon, during which when sought for at the banquet he fled from the royal palace.

Observe that neither David nor his servants received the loaves of show-bread, before they had made answer that they were pure from women.

How then doth Jesus defend His disciples? "Have ye not read," saith He, "what David did in the temple, when he was an hungered, himself and all they that were with him? how he entered into the house of God, and did eat the show-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?"

Thus, whereas in pleading for His disciples, He brings forward David; for Himself, it is the Father.

And observe His reproving manner: "Have ye not read what David did?" For great indeed was that prophet's glory, so that Peter also afterwards pleading with the Jews, spake on this wise, "Let me freely speak unto you of the patriarch David, that he is both dead and buried."

But wherefore doth He not call him by the name of his rank, either on this occasion or afterwards? Perhaps because He derived His race from him.

Now had they been a candid sort of persons, He would have turned His discourse to the disciples' suffering from hunger; but abominable as they were and inhuman, He rather rehearses unto them a history.

But Mark saith, "In the days of Abiathar the High Priest:" not stating what was contrary to the history, but implying that he had two names; and adds that "he gave unto him," indicating that herein also David had much to say for himself, since even the very priest suffered him; and not only suffered, but even ministered unto him. For tell me not that David was a prophet, for not even so was it lawful, but the privilege was the priests': wherefore also He added, "but for the priests only." For though he were ten thousand times a prophet, yet was he not a priest; and though he were himself a prophet, yet not so they that were with him; since to them too we know that he gave.

"What then," it might be said, "were they all one with David?" Why talk to me of dignity, where there seems to be a transgression of the law, even though it be the constraint of nature? Yea, and in this way too He hath the more entirely acquitted them of the charges, in that he who is greater is found to have done the same.

"And what is this to the question," one may say; "for it was not surely the Sabbath, that he transgressed?" Thou tellest me of that which is greater, and which especially shows the wisdom of Christ, that letting go the Sabbath, He brings another example greater than the Sabbath. For it is by no means the same, to break in upon a day, and to touch that holy table, which it was not lawful for any man to touch. Since the Sabbath indeed hath been violated, and that often; nay rather it is continually being violated, both by circumcision, and by many other works; and at Jericho too one may see the same to have happened; but this happened then only. So that He more than obtains the victory. How then did no man blame David, although there was yet another ground of charge heavier than this, that of the priests' murder, which had its origin from this? But He states it not, as applying himself to the present subject only.

He said to them... Here the justification is given: first, with certain examples; secondly, with a text of Scripture (v. 7).

In regard to the first he does two things: first, he gives an example, in which some were excused on account of necessity; secondly, in which some were excused on account of holiness (v. 5).

He says, therefore, He said to them... In Leviticus (24:5) it is read that twelve loaves were baked from fine flour and placed on the table of proposition on the Sabbath, and on another Sabbath they were removed and others put there, and the first ones were eaten by the sons of Aaron. Then in 1 Samuel (21:6) it is written that when David was fleeing from Saul, Ahimelech divided those loaves among them. This is why he says, Have you not read what David did, when he was hungry, and those who were with him. For David was a good man, of whom the Lord says that he has found a man according to his own heart (1 Sam 13:8). But someone might say that David was a prophet and so was allowed to take them. Therefore, he adds, and those who were with him. The loaves of proposition were the ones offered on the Sabbath and it was not lawful according to the precept to eat them (Lev 24:5). But what does this have to do with the case? Because it was the Sabbath, when he did this. And this is clear, because he said, "I have no bread except what I took form the Lord's table," and he did this only on the Sabbath. Likewise on the first day of the month was the feast of the new moon; therefore, if it happened on the Sabbath, it was violated by necessity. But it still seems that he did not violate it, because it is not a sin to eat on the Sabbath. However, Chrysostom says that he violated more than the Sabbath, because he took loaves, which were not lawful for anyone to use, out of necessity. Likewise, it should be noted that according to Chrysostom some precepts are such that they are commanded for their own sake, and these cannot be broken for any need; but some are not for their own sake but for the sake of a figure, and these can be broken at certain times and places: as a fast can now be broken out of necessity. But that bread was the figure of another bread, namely, the bread of the altar, which is received not only by the priest but by the people; therefore, David was the figure of that people. Hence Revelation (5:10): "You have made us a kingdom and priests to our God."

You falsely accuse my disciples, Jesus says, for plucking ears of grain while passing through the standing fields. They did this because of their pangs of hunger. But you must violate the sabbath by immolating victims in the temple, slaughtering bulls and burning holocausts on a heap of firewood and, according to the testimony of the other Gospel, circumcising children on the sabbath. Thus, while you wish to observe the one law, you dishonor the sabbath. But God's commands do not contradict each other.

(Verse 5.) Have you not read in the Law that on the Sabbath the priests in the temple violate the Sabbath and yet are without guilt? But I tell you that something greater than the temple is here. If you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. For the Son of Man is lord of the Sabbath." (Matthew 12:5-8) However, the Laws of God are never contradictory to themselves. And wisely, when his disciples were able to be accused of transgression, David and Achimelech mention examples that they followed: but he attributes the violation of the Sabbath, true and without excuse, to those who had committed slander.

As though He had said, Ye bring complaints against my disciples, that on the sabbath they rub ears of corn in their hands, under stress of hunger, and ye yourselves profane the sabbath, slaying victims in the temple, killing bulls, burning holocausts on piles of wood; also, on the testimony of another Gospel (John 7:23.), ye circumcise infants on the sabbath; so that in keeping one law, ye break that concerning the sabbath. But the laws of God are never contrary one to another; wisely therefore, wherein His disciples might be accused of having transgressed them, He shows that therein they followed the examples of Achimelech and David; and this their pretended charge of breaking the sabbath He retorts truly, and not having the plea of necessity, upon those who had brought the accusation.

Afterwards again He refutes it in another way also. For as at first He brought in David, by the dignity of the person quelling their pride; so when He had stopped their mouths, and had put down their boasting, then He adds also the more appropriate refutation. And of what sort is this? "Know ye not, that in the temple the priests profane the Sabbath, and are blameless?" For in that other instance indeed, saith He, the emergency made the relaxation, but here is the relaxation even without emergency. He did not however at once thus refute them but first by way of permission, afterwards as insisting upon his argument. Because it was meet to draw the stronger inference last, although the former argument also had of course its proper weight.

For tell me not, that it is not freeing one's self from blame, to bring forward another who is committing the same sin. For when the doer incurs no blame, the act on which he hath ventured becomes a rule for others to plead.

Nevertheless He was not satisfied with this, but subjoins also what is more decisive, saying that the deed is no sin at all; and this more than anything was the sign of a glorious victory, to point to the law repealing itself, and in two ways doing so, first by the place, then by the Sabbath; or rather even in three ways, in that both the work is twofold. that is done, and with it goes also another thing, its being done by the priests; and what is yet more, that it is not even brought as a charge. "For they," saith He, "are blameless."

Seest thou how many points He hath stated? the place; for He saith, "In the temple;" the persons, for they are "the priests;" the time, for He saith, "the Sabbath;" the act itself, for "they profane;" (He not having said, "they break," but what is more grievous, "they profane;") that they not only escape punishment, but are even free from blame, "for they," saith He, "are blameless."

Do not ye therefore account this, He saith, like the former instance. For that indeed was done both but once, and not by a priest, and was of necessity; wherefore also they were deserving of excuse; but this last is both done every Sabbath, and by priests, and in the temple, and according to the law. And therefore again not by favor, but in a legal way, they are acquitted of the charges. For not at all as blaming them did I so speak, saith He, nor yet as freeing them from blame in the way of indulgence, but according to the principle of justice.

And He seems indeed to be defending them, but it is His disciples whom He is clearing of the alleged faults. For when He saith, "those are blameless," He means, "much more are these."

"But they are not priests." Nay, they are greater than priests. For the Lord of the temple Himself is here: the truth, not the type.

The law prohibited work on the sabbath; so, then, the priests as they split wood and lit fires on the sabbath were profaning, that is, defiling, the sabbath, by your reckoning. But you will say to Me, "They were priests, the disciples are not." I say, then, that something greater than the temple I here. I am the Master Who is greater than the temple, and since I am with My disciples, they have greater authority to set aside the law of the sabbath than do the priests.

Then another example is given, namely, based on holiness, when he says, Have you not read in the Law how on the Sabbath the priests in the temple profane the Sabbath, and are guiltless? In Leviticus it was commanded that the offering customary on other days be doubled on the Sabbath; yet it was done in the temple and on the Sabbath, because it was done out of deference to the temple and to God; hence the priests were excused. The example is cited, because the apostles were dedicated to one greater than the temple, namely, to Christ. Hence he said: Have you not read in the Law how the priests profaned the Sabbath? unless it was for the sake of the temple.

Christ also reminded them of another prophecy so that they might learn that all things that were spoken of previously were accomplished in him through the law, that the priests in the temple broke the sabbath without offense, clearly revealing that Jesus himself was the temple. In him salvation was given to the Gentiles through the teaching of the apostles, while the people who were bound by the law wandered about faithlessly, so that he himself might be greater than the sabbath. Evangelical faith lived in Christ transcends the law.

(Verse 6.) But I tell you that here is a greater temple. Here, is not a pronoun, but an adverb of place; that the place, which holds the Lord of the temple, is greater than the temple.

The word Hic is not a pronoun, but an adverb of place here, for that place is greater than the Temple which contains the Lord of the Temple.

Wherefore He said also, "But I say unto you, That in this place is one greater than the temple."

Nevertheless, great as the sayings were which they heard, they made no reply, for the salvation of men was not their object.

I tell you this, that something greater than the temple is here. That something greater than the temple is here is clear, because his body is a temple. Likewise it should be noted that in the first example he does not claim that it is without sin. In the second he states that if one breaks the Sabbath out of necessity, it is not on that account entirely free of sin; but it is, if it is done on account of God.

In order to show that this appearance of his work anticipated all the power of things to come, he added, "If you understood what the saying means: 'I want mercy, not sacrifice,' you would never have condemned the blameless." The business of our salvation lies not in sacrifice but in mercy. When law is made void, we are saved by the goodness of God. If they had understood the grace of this statement, they would never have condemned the blameless. They would not have condemned the apostles whom they were going to accuse falsely, out of envy, of transgressing the law. When the ancient practice of sacrifices was stopped, the strangeness of mercy became more clearly known. Had this been known, they would not have thought that the Lord of the sabbath was confined by the law of the sabbath.

(Verse 7.) But if you knew what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. What it means, 'I desire mercy, and not sacrifice,' we have already explained. But what follows, 'You would not have condemned the guiltless,' refers to the apostles. And the meaning is this: If you approved of Achimelech's mercy, because he refreshed David and his men who were in danger of starvation, why do you condemn my disciples, who have done nothing similar?

What I will have mercy, and not sacrifice, signifies, we have explained above. The words, Ye mould never have condemned the innocent, are to be referred to the Apostles, and the meaning is, If ye allow the mercy of Achimelech, in that he refreshed David when in danger of famishing, why do ye condemn My disciples?

Then, because to the hearers it would seem harsh, He quickly draws a veil over it, giving His discourse, as before, a lenient turn, yet even so expressing Himself with a rebuke. "But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless."

Seest thou how again He inclines His speech to lenity, yet again shows them to be out of the reach of lenity? "For ye would not have condemned," saith He, "the guiltless." Before indeed He inferred the same from what is said of the priests, in the words, "they are guiltless;" but here He states it on His own authority; or rather, this too is out of the law, for He was quoting a prophetic saying.

He therefore said: "You wash the outside of the cup," that is, the flesh, "but you do not cleanse your inside part," that is, the soul; adding: "Did not He that made the outside," that is, the flesh, "also make the inward part," that is to say, the soul?-by which assertion He expressly declared that to the same God belongs the cleansing of a man's external and internal nature, both alike being in the power of Him who prefers mercy not only to man's washing, but even to sacrifice. For He subjoins the command: "Give what ye possess as alms, and all things shall be clean unto you.

"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.

He also shows them up as unlearned, not knowing the words of the prophets (Hosea 6:7). For was it not right, He says, to show mercy to men who were hungry? Furthermore, I, the Son of Man, am Lord of the sabbath for I am the Creator of all things, including the days. Hence it is I as Master Who sets aside the sabbath. Understand this also in a spiritual sense. As the apostles were laborers, and the believers were the harvest and the heads of grain, so the apostles were plucking and eating them, that is, they took the salvation of men to be their food. This they were doing on the sabbath, made for rest and cessation from evils. The Pharisees were vexed; and so it is even in the Church, that those who are pharisaical and envious are displeased with teachers who constantly teach and bring benefit.

Then he argues from the example: first, because his disciples should be dealt with mercifully; because if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless (Hosea 6:6). How this is to be understood has been stated above. "To do mercy and judgment is more acceptable to the Lord than sacrifice" (Pr 21:3).

(Verse 8) And when he had passed from there, he came into their synagogue. And behold, there was a man with a withered hand. This is the thirteenth one who is healed in the synagogue. And it should be noted that his hand was healed not on the road or outside, but in the council of the Jews.

After this He mentions another reason likewise; "For the Son of man," saith He, "is Lord of the Sabbath day;" speaking it of Himself. But Mark relates Him to have said this of our common nature also; for He said, "The Sabbath was made for man, not man for the Sabbath."

Wherefore then was he punished that was gathering the sticks? Because if the laws were to be despised even at the beginning, of course they would scarcely be observed afterwards.

For indeed the Sabbath did at the first confer many and great benefits; for instance, it made them gentle towards those of their household, and humane; it taught them God's providence and the creation, as Ezekiel saith; it trained them by degrees to abstain from wickedness, and disposed them to regard the things of the Spirit.

For because they could not have borne it, if when He was giving the law for the Sabbath, He had said, "Do your good works on the Sabbath, but do not the works which are evil," therefore He restrained them from all alike for, "Ye must do nothing at all," saith He: and not even so were they kept in order. But He Himself, in the very act of giving the law of the Sabbath, did even therein darkly signify that He will have them refrain from the evil works only, by the saying, "Ye must do no work, except what shall be done for your life." And in the temple too all went on, and with more diligence and double toil. Thus even by the very shadow He was secretly opening unto them the truth.

Did Christ then, it will be said, repeal a thing so highly profitable? Far from it; nay, He greatly enhanced it. For it was time for them to be trained in all things by the higher rules, and it was unnecessary that his hands should be bound, who was freed from wickedness, winged for all good works; or that men should hereby learn that God made all things; or that they should so be made gentle, who are called to imitate God's own love to mankind (for He saith, "Be ye merciful, as your Heavenly Father"); or that they should make one day a festival, who are commanded to keep a feast all their life long; ("For let us keep the feast," it is said, "not with old leaven, neither with leaven of malice and wickedness; but with unleavened bread of sincerity and truth"); as neither need they stand by an ark and a golden altar, who have the very Lord of all for their inmate, and in all things hold communion with Him; by prayer, and by oblation, and by scriptures, and by almsgiving, and by having Him within them. Lo now, why is any Sabbath required, by him who is always keeping the feast, whose conversation is in Heaven?

He calls Himself the Son of Man, and the meaning is, He whom ye suppose a mere man is God, the Lord of all creatures, and also of the sabbath, and He has therefore power to change the law after His pleasure, because He made it.

Any one who refused to believe that that flesh was human might pretend it to be anything he liked, for-as much as (and this remark is applicable, to all heretics), if it was not human, and was not born of man, I do not see of what substance Christ Himself spoke when He called Himself man and the Son of man, saying: "But now ye seek to kill me, a man that hath told you the truth; " and "The Son of man is Lord of the Sabbath-day." For it is of Him that Isaiah writes: "A man of suffering, and acquainted with the bearing of weakness; " and Jeremiah: "He is a man, and who hath known Him? " and Daniel: "Upon the clouds (He came) as the Son of man.

You will also thus observe that knowing God is more necessary than resting on the sabbath. The sabbath was given to the Jews when, in Egypt, they were turned toward idolatry. And the sabbath was given for this reason: so that they would not call the world uncreated and outside the sphere of providence, but that they would acknowledge that God is both the One who planned it and that it is he himself who made the world in six days and on the seventh day rested. When God commanded them to do no work on the sabbath, it was to remind them of this. Subsequently, the fact that God is the Maker of the universe has become known to all, and so much of the detailed sabbath law has become superficial. If these extreme arguments about the sabbath were truly useful, they would have been applied not only to human beings but even to the sun and moon. Imagine that the very sun would cease working its benefits to us on the sabbath day. No. This commandment has been given to human beings, even from the foundation of the world.

There is another argument which makes them innocent, namely, obedience; hence they can do these things, because he ordered them, for the Son of man is Lord of the Sabbath, and the lawgiver is not subject to the law: "He is our lawgiver" (Is 33:22); therefore, he has the power, because he has the authority.

(ord.) Thus He answers their question with a suitable example, so as to show that they profane the sabbath by works of covetousness who were charging Him with profaning it by works of charity; evil interpreters of the Law, who say that on the sabbath we ought to rest from good deeds, when it is only evil deeds from which we ought to rest. As it is said, Ye shall do no servile work therein, (Lev. 23:3) that is, no sin. Thus in the everlasting rest, we shall rest only from evil, and not from good.

(Vs. 10 seqq.) But he said to them: Which one of you, having a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? How much more valuable is a man than a sheep! Therefore, it is lawful to do good on the Sabbath. In this way, he solved the proposed question, so as to condemn those who were questioning out of greed. If, he said, on the Sabbath you hurry to rescue a sheep or any other animal that falls into a pit, not because of the animal, but because of your greed, how much more should I free a man, who is much more valuable than a sheep!

Thus He answers their question in such a way as to convict the questioners of covetousness. If ye on the sabbath, saith He, would hasten to lift out a sheep or any other animal that might have fallen into a pit, not for the sake of the animal, but to preserve your own property, how much more ought I to deliver a man who is so much better than a sheep?

"What man is there among you that shall have one sheep, and if this fall into a pit on the Sabbath days, will he not lay hold of it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days."

Thus, lest they have ground of obstinacy, and of accusing him again of transgression, He convicts them by this example. And do thou mark, I pray thee, how variously and suitably in each case, He introduces His pleas for the breaking of the sabbath. Thus, first, in the case of the blind man, He doth not so much as defend Himself to them, when He made the clay: and yet then also were they blaming Him; but the manner of the creation was enough to indicate the Lord and Owner of the law. Next, in the case of the paralytic, when he carried his bed, and they were finding fault, He defends Himself, now as God, and now as man; as man, when He saith, "If a man on the Sabbath day receive circumcision, that the law should not be broken;" (and He said not "that a man should be profited"); "are ye angry at me, because I have made a man every whit whole on the Sabbath day?" As God again, when He saith, "My Father worketh hitherto, and I work."

But when blamed for His disciples, He said, "Have ye not read what David did, when he was an hungered, himself and they that were with him, how he entered into the house of God, and did eat the show-bread? He brings forward the priests also.

And here again; "Is it lawful to do good on the Sabbath days, or to do evil? Which of you shall have one sheep?" For He knew their love of wealth, that they were all taken up with it, rather than with love of mankind. And indeed the other evangelist saith, that He also looked about upon them when asking these questions, that by His very eye He might win them over; but not even so did they become better.

And yet here He speaks only; whereas elsewhere in many cases He heals by laying on of hands also. But nevertheless none of these things made them meek; rather, while the man was healed, they by his health became worse.

He shows that for love of money and so as not to lose a sheep they would set aside the sabbath, but they could not tolerate that the sabbath be set aside so that a man might be healed. By this He shows that they were not only lovers of money and cruel men, but even despisers of God. For they hold the sabbath in contempt so as not to suffer the loss of a sheep, and yet without mercy they condemn the healing of a man.

He said to them... Here the answer is given: first, he answers in words; secondly, in deed (v. 13).

In the first he does three things: first, he reminds them of a custom; secondly, he makes a comparison (v. 12); thirdly, he draws the conclusion (v. 12b).

He says, therefore, What man of you, if he has one sheep and it falls into a pit on the Sabbath will not lay hold of it and lift it out? It was their custom that if a sheep fell into a pit, they would lift it out on the Sabbath; for they were so greedy, that they considered temporal damage worse than spiritual damage. Hence the words of Sirach (10:9): "Nothing is more heinous than a greedy man" applies to them. And later on he says: "For he has a venal soul," because he exposes himself to danger and eternal damnation for a slight temporal profit.

(De Cons. Ev. ii. 35.) After this comparison concerning the sheep, He concludes that it is lawful to do good on the sabbath day, saying, Therefore it is lawful to do good on the sabbath.

Secondly, the comparison is made: Of how much more value is a man than a sheep! Incomparably, because all things are for man; for dominion over all things has been entrusted to man, as it says in Genesis (1:26): "Let us make man to our own image and likeness..., and let him have dominion over the fish of the sea, and the birds of the air, and the beasts of the earth." Consequently, what was made to the image of God is preferred to a sheep. From this he concludes: So it is lawful to cure on the Sabbath, i.e., to do good to men: "Cease to do evil, learn to do good" (Is 1:16), because it is written in Exodus (20:10): "You shall do not servile work on that day." Servile work is sinful; therefore, it is lawful to do good. But then there is a question: Is it lawful to do all good works on the Sabbath? For then it is lawful to plow. Therefore, it must be said that servile work can be understood literally, and mystically servile work is sin: "he that commits sin is the slave of sin" (Jn 8:34). Again, servile work is that in which the body is employed more than the mind. For the soul is supposed to rule the body. Therefore, to take counsel is not a servile work. Hence we can see which things are excused from the Sabbath. For the Lord excuses the disciples by reason of need; hence necessity excuses. Likewise, things which are immediately directed to the worship of God, as to swing a censer, etc. Also things pertaining to bodily health, as to concoct medicine, salve, etc. Hence they are rebuked, because they narrowed a precept of the Law.

Such healing is rightly attributed to our Lord. After his return from the cornfield from which his apostles had gotten the produce, he went to the synagogue. From there Jesus intended to acquire laborers for his own harvest. Many of them afterwards lived with the apostles. Many were healed, as in the case of the maimed man. Yet the leaders of the synagogue did not believe in the grace of salvation. The use of the man's hand had atrophied. That function of his body had withered, by which he was able to do or share in certain tasks. So the Lord ordered him to stretch out his hand, and it was restored to him as the other one was. His whole cure rested on the word of the healer alone. The hand was restored to the same condition as the other hand. It was made a partner in the service of the apostles in their duty of granting salvation.

All healing is done by the word; and the hand is restored as the other; that is, made like to the ministry of the Apostles in the business of bestowing salvation; and it teaches the Pharisees that they should not be displeased that the work of human salvation is done by the Apostles, seeing that if they would believe, their own hand would be made able to the ministry of the same duty.

(Verse 13) Then he said to the man, \"Stretch out your hand.\" And he stretched it out, and his health was restored like the other. In the Gospel used by the Nazarenes and Ebionites (which we recently translated from Hebrew into Greek, and which some call the authentic Gospel of Matthew), this man, who has a withered hand, is said to be a mason, praying for help with these words: \"I was a mason, seeking food with my hands. I beg you, Jesus, to restore my health, so that I may not shamefully beg for food.\ Until the coming of the Savior, the hand of God was dry in the synagogue of the Jews, and His works were not performed in it: but after He came to the earth, His right hand was restored to the believing apostles, and the former work was renewed.

In the Gospel which the Nazarenes and Ebionites use, (vid. note, p. 433.) and which we have lately translated into Greek out of the Hebrew, and which many regard as the genuine Matthew, this man who has the withered hand is described as a builder, and he makes his prayer in these words, 'I was a builder, and gained my living by the labour of my hands; I pray thee, Jesus, to restore me to health, that I may not disgracefully beg my bread.'

Until the coming of the Lord the Saviour, there was the withered hand in the Synagogue of the Jews, and the works of the Lord were not done in it; but when He came upon earth, the right hand was restored in the Apostles who believed, and given back to its former occupation.

And yet here He speaks only; whereas elsewhere in many cases He heals by laying on of hands also. But nevertheless none of these things made them meek; rather, while the man was healed, they by his health became worse.

For His desire indeed was to cure them before him, and He tried innumerable ways of healing, both by what He did in their presence, and by what He said: but since their malady after all was incurable, He proceeded to the work. "Then saith He to the man, Stretch forth thine hand. And he stretched it forth, and it was restored whole, like as the other."

Many, even now, have withered hands, that is, they are merciless and tightfisted. But when the word of the Gospel resounds within them, they stretch out their hands in giving. They do this even though the Pharisees, that is, the proud demons who are cut off from us, (The word "Pharisee" in Hebrew means "cut off" or "set apart") on account of their enmity for us do not want our hands to be stretched out to others in mercy and almsgiving.

Then he said to the man, "Stretch out your hand." Here he answers them with a deed, namely, curing him; for he would not have cured him, if it were not lawful. The cure follows: it was restored, whole like the other. Mystically, a man with a withered hand, i.e., incapable of doing good, has no better cure than to extend his hand to help the poor. Hence Daniel (4:27): "Break off your sins by showing mercy to the oppressed"; "Water extinguishes a blazing fire; so almsgiving atones for sins" (Sir 3:30); "Let not our hand be open for receiving and closed for giving" (Sir 18:36). And note that first he had the left hand healthy, and the other, namely, the right was restored. And this is so, because men are first capable of evil: "Woe to you who are strong for doing evil" (Is 5:22); but after they are healed by grace, they are inclined to do good: "As you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for justification" (Rom 6:19).

The Lord declared that a kingdom or city or house divided against itself could not stand. This was said in reference to the kingdom that the Jews themselves occupied under the rule of Jeroboam, the servant of Solomon, which was judged as abandoned before being divided. The Jews would lose entirely the city of Jerusalem, to which Samaria had been hostile. They would lose the dwelling place of God's temple against which golden calves and the house of idols had been erected. He showed them that they ought rather to follow that kingdom that cannot be divided—that is, the heavenly and eternal one. The spiritual city of Jerusalem always remains fixed and immovable. No hostile power ever has been or will be able to overcome the true house of God. That house which is protected by the Son of God is quite safe.

(ord.) He holds them therefore in this dilemma. For Christ casts out dæmons either by the power of God, or by the Prince of the dæmons. If by the power of God, their accusations are malicious; if by the Prince of the dæmons, his kingdom is divided, and will not stand, and therefore let them depart out of his kingdom. And this alternative He intimates that they had chosen for themselves, when they refused to believe in Him.

The law comes from God. The promise of the kingdom of Israel comes from the law, and the announcement of Christ's birth and arrival come from the law. If the kingdom of the law is divided against itself, it will of necessity be abandoned. Every power is pulled down by division, and the strength of a kingdom separated from itself is destroyed. Thus the kingdom of Israel has fallen from the law when the people of the law oppose the fulfillment of the law in Christ. "But both a city and a house divided against themselves will not stand." The dwelling of a city is the same principle as that of a kingdom. But this city of Jerusalem is always viewed in contrast to the boastful tyranny of the nations. Now after Jerusalem had been inflamed against the Lord by the madness of its people and after the crowd of the faithful had put his apostles to flight, then it will not stand because of the division of those who are leaving. And so, what directly follows this division is the order for that city's destruction.

For a city or family is analogous to a kingdom, as it follows, And every city or house divided against itself shall not stand.

But the word of God is rich, and whether taken simply, or examined inwardly, it is needful for our advancement. Leaving therefore what belongs to the plain understanding thereof, let us dwell on some of the more secret reasons. The Lord is about to make answer to that which they had said concerning Beelzebub, and He casts upon those to whom He made answer a condition of their answering. Thus; The Law was from God and the promise of the kingdom to Israel was by the Law, but if the kingdom of the Law be divided in itself, it must needs be destroyed; and thus Israel lost the Law, when the nation whose was the Law, rejected the fulfilment of the Law in Christ. The city here spoken of is Jerusalem, which when it raged with the madness of its people against the Lord, and drove out His Apostles with the multitude of them that believed, after this division shall not stand; and thus (which soon happened in consequence of this division) the destruction of that city is declared. Again He puts another case, And if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?

Otherwise; If the dæmon was driven to this division to the end that he should thus afflict the dæmons, even thus must we attribute higher power to Him who made the division than to those who are thus divided; thus the kingdom of the Devil, after this division made, is destroyed by Christ.

(Verse 25) But Jesus, knowing their thoughts, said to them: Every kingdom divided against itself shall be made desolate, and every city or house divided against itself shall not stand. The crowds marveled and confessed that he, who performed such great signs, was the son of David. But the Pharisees attributed the works of God to the prince of demons. To them, the Lord did not respond to their words, but to their thoughts, so that they might be compelled to believe in his power, who saw the hidden things of the heart.

The Pharisees ascribed the works of God to the Prince of the dæmons; and the Lord makes answer not to what they said, but to what they thought, that even thus they might be compelled to believe His power, Who saw the secrets of the heart; Jesus, knowing their thoughts, said unto them.

For as small things grow by concord, so the greatest fall to pieces through dissensions.

As much as to say, If Satan fight against himself, and dæmon be an enemy to dæmon, then must the end of the world be at hand, that these hostile powers should have no place there, whose mutual war is peace for men.

But if ye think, ye Scribes and Pharisees, that the dæmons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases which the Lord also wrought? It is something more if ye assign to the dæmons even bodily infirmities, and the signs of spiritual virtues.

Even before now they had accused Him of this, that "by Beelzebub He casteth out the devils." But whereas then He did not rebuke them, allowing them both to know His power by His more numerous miracles, and by His teaching to learn His majesty: now, since they continued saying the same, He proceeds also to rebuke them, showing His Godhead by this first, that He made their secrets public; and secondly, by the very act of casting out the devils with ease.

And indeed the accusation too was very shameless. Because, as I have said, envy seeks not what to say, but only that it may say somewhat. Yet for all that, not even so did Christ despise them, but defends Himself with the forbearance proper to Him, teaching us to be meek to our enemies; and though they say such things, as we are neither conscious of, nor have they any the least probability, not to be disturbed, nor troubled, but with all long suffering to render them an account. This then He did most especially on that very occasion, affording the strongest proof, that the things were false that were said by them. For neither was it a demoniac's part to exhibit so much meekness; it was not a demoniac's part to know men's secrets.

For, in truth, both because of the exceeding impudence of such a suspicion, and because of the fear of the multitude, they durst not publicly make these charges, but were turning them in their mind. But He, to show them that He knew all that likewise, doth not set down the accusation, nor doth He expose their wickedness; but the refutation He adds, leaving it to the conscience of them that bad said it to convict them. For on one thing only was He bent, to do good to them that were sinning, not to expose them.

Yet surely, if He had been minded to extend his speech in length, and to make them ridiculous, and withal to have exacted of them also the most extreme penalty, there was nothing to hinder Him. Nevertheless He put aside all these things, and looked to one object only, not to render them more contentious, but more candid, and so to dispose them better toward amendment.

How then doth He plead with them? Not by allegation out of the Scriptures (for they would not so much as attend, but were sure rather to distort their meaning), but by the events of ordinary life. For "every kingdom," saith He, "divided against itself shall not stand; and a city and a house, if it be divided, is soon dissolved."

For the wars from without are not so ruinous as the civil ones. Yea, and this is the case in bodies too; it is the case even in all things; but for this time He takes His illustration from those that are more publicly known.

And yet, what is there more powerful on earth than a kingdom? Nothing, but nevertheless it perishes if in dissension. And if in that case one throw the blame on the great burden of the affairs thereof, as breaking down by its own weight; what wouldest thou say of a city? and what of a house? Thus, Whether it be a small thing, or a great, if at dissension with itself, it perishes. If then I, having a devil, do by him cast out the devils, there is dissension and fighting among devils, and they take their stand one against another. But if they stand one against another, their strength is wasted and destroyed. "For if Satan cast out Satan" (and He said not "the devils," implying their great unanimity one with another), "he is then divided against himself;" so He speaks. But if he be divided, he is become weaker, and is ruined; and if he be ruined, how can he cast out another?

Seest thou how great the absurdity of the accusation, how great the folly, the inconsistency? Since it is not for the same persons to say first, that He stands, and casts out devils, and then to say, that He stands by that, which it was likely would be the cause of His undoing.

Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies, wherefore from this most unclean worship they called him the Prince of the dæmons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out dæmons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with b.

"And Jesus, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: and if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?" By divulging their thoughts He shows that He is God. He defends Himself from their accusation by means of everyday examples, and reveals their foolishness. For how is it that demons cast out one another when in fact they strive to assist one another? "Satan" means "the adversary."

But Jesus, knowing their thoughts, said to them. In this part Jesus refutes his detractors: first, he argues against their statements; secondly, against the detractors (v. 31).

He refutes their statements with four arguments, the second of which is at v. 26, the third at v. 26b, the fourth at v. 30.

The first is stated most aptly: Every kingdom divided against itself is laid waste. First he states the major premise, when he says, Every kingdom... There are three kinds of community: the house or family, the city and the kingdom. The house is a community consisting of those by whom common actions are performed; therefore, it consists of a three-fold union, namely, of father and son, of husband and wife, of lord and servant. The civil community contains every necessity for a man's life; therefore, it is perfect as far as the merely necessary are concerned. The kingdom is a complete community. For where there would be fear of enemies, one city by itself could not subsist; therefore, because of the fear of enemies, there is need for a community of many cities which form one kingdom. Hence as life is to each man, so is peace to a kingdom; and as health is nothing more than the proper equilibrium of humors, so peace consists in each thing maintaining its order. And just as, when health is receding, a man is tending toward death, so with peace: if it departs from a kingdom, it tends to ruin. Hence the ultimate objective is peace. Therefore, the Philosopher says: as the doctor is to health, so the defender of the republic is to peace. Consequently, he says: Every kingdom divided against itself is laid waste: "Their heart is divided; now they shall perish" (Hos 10:2); "The youth will be insolent to the elder, and the base fellow to the honorable" (Is 3:5).

In saying this, he wanted it to be understood from their confession that they had chosen to live in him by not believing in the kingdom of the devil and that the devil could not stand divided against himself. So let the Pharisees choose what they want. If Satan could not cast out Satan, they could find nothing to say against the Lord. But if Satan can cast out Satan, let them look out for themselves all the more and let them abandon his kingdom because it cannot stand divided against itself.

(Verse 26) And if Satan casts out Satan, he is divided against himself; how then will his kingdom stand? A kingdom and a city divided against themselves cannot endure; but just as small things grow by harmony, so great things are destroyed by discord. Therefore, if Satan fights against himself, and a demon is an enemy of a demon, then the end of the world should have already come; so that opposing powers would not have a place in it, and their war would be the peace of mankind. But if you think, O scribes and Pharisees, that the expulsion of demons is by the power of their prince, in order to deceive ignorant men by fraudulent pretense, what can you say about the healings of bodies, which the Lord performed? It is one thing if the weakness of limbs and the signs of spiritual virtues are also assigned to demons.

If Satan casts out Satan, he is divided against himself. Casting out implies violent motion; therefore, it is necessary that where there is contradiction there is division: "There are always quarrels between the proud" (Pr 13:10). But someone could say that there was no casting out, because he went out voluntarily. But this has no force, because such a departure is not a casting out, but takes place by obeying someone commanding; hence this would be a voluntary departure. But that they depart involuntarily is apparent from what happened above, namely, they began to groan and shout [above 8:29]: "What have you to do with us, son of God? Have you come to torment us before the time?" Therefore, there is division.

How then will his kingdom stand? Jerome explains it thus: How will his kingdom stand? As if to say: The devil's kingdom stands in sinners until the day of judgment, because then all power will be removed. Hence if this were so, it would now be the end of the world. Rabanus, thus: How will his kingdom stand? Because if he is opposed, he is in danger; therefore, you should be wary of his kingdom. Hilary: How will it stand? As if to say: It is due to my power that I make it possible for one to expel another. Therefore, I destroy the devil's kingdom; and for this reason you should adhere to me.

(Quæst. Ev. i. 5.) Whence the sense might be this, If I by Beelzebub vast out dæmons, then, according to your own opinion, the kingdom of God is come upon you, for the kingdom of the Devil, being thus divided against itself, cannot stand. Thus calling that the kingdom of God, in which the wicked are condemned, and are separated from the faithful, who are now doing penitence for their sins.

(ap Anselm.) For the weakening of the kingdom of the Devil is the increase of the kingdom of God.

And they are worthily appointed judges over them, to whom Christ is found to have given that power over the dæmons, which it was denied that He had.

If then the disciples work by Christ, and Christ by the Spirit of God, already is the kingdom of God transferred to the Apostles through the office of the Mediator.

If they were exorcists casting out devils by invoking God's name, he intimates by clever questioning that they should declare the work to be of the Holy Spirit. He goes on to say, "If the casting out of devils by your [the Pharisees'] children is attributed to God and not to devils, how come the same work does not have the same cause?" Therefore "they shall be your judges," not by authority but by comparison. While they attribute to God the casting out of devils, you attribute it to Beelzebub the prince of devils. But it was said about the apostles (and this we should bear in mind), they will be the judges of those children, for they will sit on twelve thrones judging the twelve tribes of Israel.

(Verse 27) And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. He indicates the sons of Judaeans, either the exorcists of that nation according to custom, or the apostles generated from their lineage. If exorcists, who were casting out demons by invoking God, are constrained by wise questioning to confess that it is the work of the Holy Spirit. He says that if the expulsion of demons is attributed to God and not to demons in your sons, why should the same work and cause not apply to me? Therefore your judges will be, not by power, but by comparison: while they assign the expulsion of demons to God; you to Beelzebub, the prince of demons. But if it is said of the apostles, which we must understand more, they will be their judges: because they will sit on twelve thrones, judging the twelve tribes of Israel (Matthew 19 and Luke 22).

But if ye think, ye Scribes and Pharisees, that the dæmons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases which the Lord also wrought? It is something more if ye assign to the dæmons even bodily infirmities, and the signs of spiritual virtues.

He alludes, as is His manner, under the name children of the Jews, either to the exorcists of that race, or to the Apostles who are by race of that nation. If He means the exorcists who by the invocation of God cast out dæmons, He thus constrains the Pharisees by a wise enquiry to confess that their work was of the Holy Spirit. If, He would say, the casting out of the dæmons by your children is imputed to God, and not to dæmons, why should the same work wrought by Me not have the same cause? Therefore shall they be your judges, not by authority but by comparison, they ascribe the casting out of the dæmons to God, you to the Prince of the dæmons. But if it is of the Apostles also that this is said, (and so we should rather take it,) then they shall be their judges, for they shall sit on twelve thrones judging the twelve tribes of Israel.

For the kingdom of God denotes Himself, of whom it is written in another place, The kingdom of God is among you; (Luke 17:21) and, There standeth one in the midst of you whom ye know not. (John 1:26) Or surely that kingdom which both John and the Lord Himself had preached above, Repent ye, for the kingdom of heaven is at hand. (Mat. 3:2 4:17.) There is also a third kingdom of the Holy Scripture which shall be taken from the Jews, and be given to a nation that brings forth the fruit thereof.

This then being the first refutation, the next after it is that which relates to the disciples. For not always in one way only, but also in a second and third, He solves their objections, being minded most abundantly to silence their shamelessness. Which sort of thing He did also with respect to the Sabbath, bringing forward David, the priests, the testimony that saith, "I will have mercy, and not sacrifice," the cause of the Sabbath, for which it was ordained; "for the Sabbath," saith He," was for man." This then He doth in the present case also: where after the first He proceeds to a second refutation, plainer than the former.

"For if I," saith He, "by Belezebub cast out devils, by whom do your sons cast them out?"

See here too His gentleness. For He said not, "my disciples," nor, "the apostles," but "your sons;" to the end that if indeed they were minded to return to the same nobleness with them, they might derive hence a powerful spring that way; but if they were uncandid, and continued in the same course, they might not thenceforth be able to allege any plea, though ever so shameless.

But what He saith is like this, "By whom do the apostles cast them out?" For in fact they were doing so already, because they had received authority from Him, and these men brought no charge against them; their quarrel not being with the acts, but with the person only. As then it was His will to show that their sayings arose only from their envy against Him, He brings forward the apostles; thus: If I so cast them out, much more those, who have received their authority from me. Nevertheless, no such thing have ye said to them. How then bring ye these charges against me, the author of their doings, while acquitting them of the accusations? This, however, will not free you from your punishment, rather it will condemn you the more. Therefore also He added, "They shall be your judges." For when persons from among you, and having been practised in these things, both believe me and obey, it is most clear that they will also condemn those who are against me both in deed and word.

"But if I cast out devils by the Spirit of God, then the Kingdom of God is come unto you."

What means "the Kingdom"? "My coming." See how again He conciliates and soothes them, and draws them to the knowledge of Himself, and signifies that they are warring with their own good, and contentious against their own salvation. "For whereas ye ought to rejoice," saith He, "and leap for joy, that One is come bestowing those great and unutterable blessings, hymned of old by the prophets, and that the time of your prosperity is at hand; ye do the contrary; so far from receiving the blessings, you do even speak ill of them, and frame accusations that have no real being."

Now Matthew indeed saith, "If I by the Spirit of God cast out"; but Luke, "If I by the finger of God cast out the devils:" implying that to cast out devils is a work of the greatest power, and not of any ordinary grace. And He means indeed that from these things they should infer and say, If this be so, then the Son of God is come. This, however, He saith not, but in a reserved way, and so as not to be galling to them, He darkly intimates it by saying, "Then the kingdom of God is Come unto you."

Seest thou exceeding wisdom? By the very things which they were blaming, He showed His presence shining forth.

Then, to conciliate them, He said not simply, "The Kingdom is come," but, "unto you," as though He had said, To you the good things are come; wherefore then feel displeased at your proper blessings? why war against your own salvation? This is that time, which the prophets long ago foretold: this, the sign of that advent which was celebrated by them, even these things being wrought by divine power. For the fact indeed, that they are wrought, yourselves know; but that they are wrought by divine power, the deeds themselves cry out. Yea, and it is impossible that Satan should be stronger now; rather he must of absolute necessity be weak. But it cannot be, that he who is weak should, as though he were strong, cast out the strong devil.

Now thus speaking He signified the power of charity, and the weakness of separation and contentiousness. Wherefore He was Himself also continually charging His disciples, on every occasion, concerning charity, and teaching them that the devil, to subvert it, leaves nothing undone.

Or, because the Apostles well knew within their own conscience that they had learnt no evil art from Him.

Let us suppose, He says, that I am such as you say. But by whom do your sons, that is, My disciples, cast them out? Surely they do not also cast them out by Beelzebub? But if they cast them out by divine power, how much more so do I? For they work miracles in My name. Therefore they will be to your condemnation, since you saw them, too, working miracles in My name, and still you slander Me.

If I cast out devils by Beelzebub. Here the second reason is given. If I cast out, I do this either by the devil's power or by the power of the Holy Spirit; whichever of these it is, you should not slander me. First, he continues the first reason; secondly, the second (v. 28). He says, therefore, If I cast out devils by Beelzebub, by whom do your sons cast them out? Jerome explains this in two ways: In one way of exorcists, concerning whom it says in Acts (19:13) that certain exorcists cast out demons in the name of Jesus Christ. Hence if I cast out devils by Beelzebub, by whom do your sons cast them out? As if to say that their sons cast them out. Therefore, if you do not slander them, you should not slander me. Hence you are accepting persons. Therefore they shall be your judges. Because I cast them out by the power of God, they shall judge, just as below he says of the queen of the south that she will judge. Or it can be explained of the apostles. Your sons, i.e., the apostles. He calls them their sons and not disciples, so that they would be more predisposed toward them. Likewise to show that in belittling them, they attack themselves; because if your sons cast them out, you would do in like manner, if you prepared yourselves. Therefore, because they are aware that I do this by a power given to me and not by Beelzebub, they will be your judges, as it says below (19:28): "You will sit on twelve thrones, judging the twelve tribes of Israel."

Again, his ability "to cast out demons" in the Spirit was something which, as man, he had been made able to do, according to the divine economy. And if the work of the Spirit is the kingdom of God, we should in no way regard the Spirit as something added to the Godhead, as if brought in from the servile creation in order to prepare for the divine kingdom.

(Verse 28.) But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. In Luke, we read this passage as follows: But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you (Luke 11:20). This is the finger that the Magi confessed, who were making signs against Moses and Aaron, saying: This is the finger of God (Exodus 8:19). By this finger, the stone tablets were written on Mount Sinai (Deuteronomy 9). Therefore, if the hand and arm of God is the Son, and his finger is the Holy Spirit, then the Father, Son, and Holy Spirit are of one substance: let the inequality of the members not scandalize you, for the unity of the body builds it.

Therefore, the kingdom of God has come upon you. It signifies either himself, about whom it is written in another place: The kingdom of God is within you (Luke 17:21). And: One stands among you, whom you do not know (John 26). Or certainly that kingdom which both John and the Lord himself preached: Repent, for the kingdom of heaven is at hand (Matthew 3:2). There is also a third kingdom of Holy Scripture, which is taken away from the Jews and will be given to a nation producing its fruits (Matthew 21).

This means, if it is by divine power that I cast out demons, then I am the Son of God, and I have come for your sake, to do good to you. So, then, I have come unto you, and this is the kingdom of God. Why do you slander My coming which is for your sake?

But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. As if to say: He is a fool who rejects what would turn out for his good; but this, namely, to cast out devils, redounds to your good. From this, therefore, you can gather that it is by the Holy Spirit, because the finger of God is the Holy Spirit, as the Son is the hand. Nor is there any invoking, but it is done solely from authority. Hence if it is by the Spirit of God that I cast out devils... But why is the expulsion of devils attributed to the Holy Spirit? Because love and goodness are appropriated to him; therefore, to expel the devil befits no one so well as the person of the Holy Spirit. The kingdom of God has come upon you: (Lk 17:21): "The kingdom of God is within you." And you can know that it is done by Christ and this is to your benefit; therefore he says, upon you. Or another way: The kingdom of God, i.e., God's dominion over men: "For he must first reign until he has put all things under his feet" (1 Cor 15:25). Therefore if the demons are already beginning to be trod under foot, the kingdom and dominion of God has already arrived among you.

(ubi sup.) For he held us, that we should not by our own strength be able to free ourselves from him, but by the grace of God. By his goods, he means all the unbelievers. He has bound the strong man, in that He has taken away from him all power of hindering the faithful from following Christ, and gaining the kingdom of heaven.

He calls the devil strong, not as though he were so by his created nature but as signifying his tyranny over us, which he has obtained through our own indolence. The Son says, in effect, "I will despoil him, not by allowing him to have human beings as worshipers but by changing their belief so that they might come to acknowledge God. In that case, how then could he become my ally? For is he fighting against himself."

(Verse 29.) Or how can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. We should not be secure: Our adversary is strong, which is confirmed by the voice of the victor. His house is the world, which is situated in evil (1 John 5), not by the dignity of the Creator, but by the greatness of the transgressor. We were once his vessels. The strong man has been bound, and bound in Tartarus, and crushed by the foot of the Lord. And with the seats of the tyrant plundered, captivity has been taken captive.

His house is this world, which is set in evil, not by the majesty of the Creator, but by the greatness of the sinner. The strong man is bound and chained in tartarus, bruised by the Lord's foot. Yet ought we not therefore to be careless; for here the conqueror Himself pronounces our adversary to be strong.

Having then uttered His second refutation, He adds also a third, thus saying:

"How can one enter into the strong man's house, and spoil his goods, except he first bind the strong man, and then spoil his goods?"

For that Satan cannot possibly cast out Satan is evident from what hath been said; but that neither in any other way is it possible to cast him out, except one first get the better of him, this too is acknowledged by all.

What then is established hereby? The former statement, with more abundant evidence. "Why, I am so far," saith He, "from using the devil as an ally, that I make war upon him, and bind him; and an infallible proof thereof is the plundering of his goods." See how the contrary is proved, of what they were attempting to establish. For whereas they wished to show, that not by His own power doth He cast out devils, He shows that not only the devils, but even their very chief leader is held by Him bound with all authority; and that over him, before them, did He prevail by His own power. And this is evident from the things that are done. For if he be the prince, and they subjects, how, except he were worsted, and made to bow down, could they have been spoiled?

And here His saying seems to me to be a prophecy likewise. For not only, I suppose, are the evil spirits the goods of the devil, but also the men that are doing his works. Therefore to declare that He doth not only cast out devils, but also will drive away all error from the world, and will put down his sorceries, and make all his arts useless, He said these things.

And He said not, He will take away, but "He will spoil," to express what is done with authority. But He calls him "strong," not because he is so by nature, God forbid, but declaring his former tyranny, which arose from our remissness.

Therefore He has spoiled his house, in that them whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shows that He does not join in a deceitful working with the dæmons as they falsely accused Him, but by the might of His divinity He frees men from the dæmons.

Jesus here compares the earth with a house and human beings with vessels or possessions. Human beings have become possessions of demons and of the devil, having by evil means been brought under his authority. Thus it was impossible for the demons' own possessions to be taken away unless the demons were first weakened and bound with chains.

I do not, He says, keep demons as friends; just the opposite, I war against them and bind them who were strong men before My coming. For when Christ entered the house, that is, the world, He seized from the demons their goods, which are men.

Or how can one enter a strong man's house? Here is presented the third reason through which the Lord intends to refute the contentions of the Pharisees, and it is an argument taken from things that occur among men. For when someone is well defended in his own home, he cannot be ejected from it or his vessels plundered, unless a stronger man overcomes him. But Christ plunders the devil's vessels by casting him out from men in whom he exists as in his own property. Therefore Christ is stronger than he. And this reason he presents in those words. Strong man. This is the devil, who is called strong on account of his power: "No power can be compared to his" (Jb 41:24). And he is made stronger through consent, because one who consents gives him power over himself: "Every man will fight against his brother, city against city, and I will give over the Egyptians into the hand of cruel masters" (Is 41:24). The house is the world or the assemblage of sinners, not because he created the world, but because it obeys him by consenting; hence in John (12:31) he is called "the prince of this world." His vessels are men. Vessel is taken in two senses. A vessel of something is that which is filled with it, as a vessel of oil, because it is full of oil, or a vessel of water, because it is full of water; in this way some are vessels of the devil, because they are filled with the devil, either in regard to the body, as those obsessed by the devil; but in regard to the soul those whose hearts are in full accord with the devil's will, as is said of Judas. Sometimes vessels are any instruments destined for any purpose whatever; hence whoever affords the occasion of sin to others is called the devil's vessel. But no matter the sense in which it is taken, Christ destroyed the devil's vessels: "I disarmed the principalities and powers, and made a public example of them, triumphing over them in him" (Col 2:15). But this is not enough, unless he first binds the strong man. What is this binding? It occurs when the power to injure, which he has of himself, is restricted by God. Hence by the power of his own nature he can do many things, but by the power of God it is restricted, as a bound person is prevented from doing what he wants. Hence Psalm 149 (v. 8): "To bind their kings with fetters." Then indeed he may plunder his house, because when the devil is bound, the men he bound will be freed. "Even the captives of the mighty shall be taken, and the prey of the tyrant be rescued" (Is 49:25).

This happens in the history of every Christian movement, beginning with the ministry of Christ Himself. At first it is welcome to all who have no special reason for opposing it: at this stage he who is not against it is for it. What men notice is its difference from those aspects of the world which they already dislike. But later on, as the real meaning of the Christian claim becomes apparent, its demand for total surrender, the sheer chasm between Nature and Supernature, men are increasingly "offended." Dislike, terror, and finally hatred succeed: none who will not give it what it asks (and it asks all) can endure it: all who are not with it are against it.

And rightly Jesus adds, "He who is not with me is against me. And he who does not gather with me scatters." By this he meant that his work is one thing and the devil's work another. For the devil is the enemy of human well being. It is proper for the devil to scatter to utter destruction and for Christ to gather to salvation. Hence it is clear that one who is against the Lord cannot be with the Lord. Therefore, although the Lord seems to be repudiating those Pharisees who, unwilling to gather with Christ, have remained the Lord's enemies and adversaries, he speaks also of all heretics and schismatics. Drawing impious conclusions against the church or the Lord by way of unorthodox teachings or schismatic beliefs, they aim to tear asunder and ravage the incorrupt body of the church and the unity of peace and faith. They are oblivious to Solomon's words: "He who splits a log is endangered by it." Clearly those who cause separation in the church shall run the risk of eternal death.

Wherein He shows how far He is from having borrowed any power from the Devil; teaching us how great the danger to think amiss of Him, not to be with Whom, is the same as to be against Him.

(Verses 30, 31.) Whoever is not with me is against me, and whoever does not gather with me scatters. Therefore I say to you: every sin and blasphemy will be forgiven to men, but the blasphemy against the Spirit will not be forgiven. Let no one think that this is said about heretics and schismatics (although it can be understood in that way from what is said in excess), but it refers to the consequences and context of the discourse to the devil: because the works of the Savior cannot be compared to the works of Beelzebub. He desires to hold captive the souls of men; the Lord desires to set them free. He preaches idols; this one preaches the knowledge of the one God. He draws towards vices; this one calls back to virtues. How, then, can they have concord, whose actions are divided (or different)?

But let none think that this is said of heretics and schismatics; though we may apply it besides to such; but it is shown by the context to refer to the Devil; in that the works of the Saviour cannot be compared with the works of Beelzebub. He seeks to hold men's souls in captivity, the Lord to set them free; he preaches idols, the Lord the knowledge of the true God; he draws men to sin, the Lord calls them back to virtues. How then can these have agreement together, whose works are so opposite?

"He that is not with me is against me, and he that gathereth not with me scattereth abroad."

Behold also a fourth refutation. For what is my desire? saith He. To bring men to God, to teach virtue, to proclaim the kingdom. What, that of the devil, and the evil spirits? The contrary to these. How then should he that gathers not with me, nor is at all with me, be likely to co-operate with me? And why do I say co-operate? Nay, on the contrary, his desire is rather to scatter abroad my goods. He then who is so far from cooperating that he even scatters abroad, how should he have exhited such unanimity with me, as with me to cast out the devils?

Now it is a natural surmise that He said this not of the devil only, but Himself also of Himself, as being for His part against the devil, and scattering abroad his goods. And how, one may say, is he that is not with me against me? By this very fact, of his not gathering. But if this be true, much more he that is against him. For if he that doth not co-operate is an enemy, much more he that wages war.

But all these things He saith, to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if thou must go to war with any one, he that is not willing to fight on thy side, by this very fact is he not against thee? And if elsewhere He saith, "He that is not against you is for you," it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: "For they cast out devils," it is said "in Thy name."

But to me He seems here to be hinting also at the Jews, setting them on the devil's side. For they too were against Him, and were scattering what He gathered. As to the fact that He was hinting at them also, He declared it by speaking thus,

"Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven unto men."

Therefore He has spoiled his house, in that them whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shows that He does not join in a deceitful working with the dæmons as they falsely accused Him, but by the might of His divinity He frees men from the dæmons.

How, He says, could Beelzebub work with Me, when, on the contrary, he acts against Me? For I teach virtue, but he, evil. How then is he with Me? And I gather men unto salvation, but he scatters them. Christ also hints at the Pharisees, who, while He was teaching and bringing benefit to many, were dispersing the people so that they could not approach Him. He shows that in reality it is they who are demonic.

He who is not with me is against me. Here he presents the fourth reason, which gives vigor to all the other arguments. For someone could say: if you overcame by violence, the reasoning would hold; but you do not act by violence but by suffering. Therefore, that is not a sign that you have bound anyone. So he presents the fourth reason: Things that agree in some feature have a similar work; hence those who do similar works do not hinder one another. But I do works contrary to them. Therefore, he who is not with me is against me. First he presents the reason in general; secondly, he gives a specific example.

He says, therefore: he who is not with me... and the devil seems not to be with me, because he is contrary to my works: "What accord has Christ with Belial?" (2 Cor 6:15). That he is against him is obtained from Sirach (33:14): "Life is the opposite of death, and the sinner is the opposite of the godly"; so the opposite of man is the devil, the father of sin. But in what is he the opposite? He who does not gather with me scatters. For the Lord gathers: "He will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are young" (Is 40:11). But the devil scatters: "The wolf snatches and scatters the sheep" (Jn 10:12). But in Luke (9:50) it says: "He that is not against you is for you." But this seems contrary to what has been said. Chrysostom says that both statements are particular; hence they are not to be taken universally but in particular cases that whoever does not have my covenant is against me. Hence in Luke they are called disciples, but here devils. Or we can say that it is one way with God and another way with men. Clearly, God is the natural end toward which all things tend; therefore, whoever is not with God must be apart from him. Hence 1 Kings (18:21): "How long will you go limping with two different opinions. If the Lord is God, follow him." But it is not the same with man, because whoever is not for me is not on that account against me.

(Serm. 71. 13.) For what difference does it make to the purpose, whether it be said, The spirit of blasphemy shall not be forgiven, or, Whose shall blaspheme against the Holy Spirit it shall not be forgiven him. (Luke 12:10) as Luke speaks; except that the same sense is expressed more clearly in the one place than in the other, the one Evangelist not overthrowing but explaining the other? The spirit of blasphemy it is said shortly, not expressing what spirit; to make which clear it is added, And whoso shall speak a word against the Son of man, it shall be forgiven him. After having said the same of all manner of blasphemy, He would in a more particular way speak of that blasphemy which is against the Son of Man, and which in the Gospel according to John He shows to be very heavy, where He says concerning the Holy Ghost, He shall convince the world of sin, of righteousness, and of judgment; of sin, because they believe not on me. That then which here follows, He who shall speak a word against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in that which is to come, is not said because the Holy Spirit is in the Trinity greater than the Son, which no heretic ever affirmed.

(ubi sup.) But if this were said in such manner, then every other kind of blasphemy is omitted, and that only which is spoken against the Son of Man, as when He is pronounced to be mere man, is to be forgiven. That then that is said, All manner of sin and blasphemy shall be forgiven unto men, without doubt blasphemy spoken against the Father is included in its largeness; though here again that alone is declared irremissible which is spoken against the Holy Ghost. What then, hath the Father also taken upon Him the form of a servant, that the Holy Ghost is thus as it were spoken of as greater? For who could not be convicted of having spoken a word against the Holy Spirit, before He become a Christian or a Catholic? First, the Pagans themselves when they say that Christ wrought miracles by magic arts, are they not like those who said that He cast out dæmons by the Prince of the dæmons? Likewise the Jews and all such heretics as confess the Holy Spirit, but deny that He is in the body of Christ, which is the Church Catholic, are like the Pharisees, who denied that the Holy Spirit was in Christ. Some heretics even contend that the Holy Spirit Himself is either a creature, as the Arians, Eunomians, and Macedonians, or deny Him at least in such sort that they may deny the Trinity in the Godhead; others assert that the Father alone is God, and the same is sometimes spoken of as the Son, sometimes as the Holy Spirit, as the Sabellians. The Photinians also say, that the Father only is God, and that the Son is nothing more than a man, and deny altogether that there is any third Person, the Holy Spirit. It is clear then that the Holy Spirit is blasphemed, both by Pagans, Jews, and heretics. Are all such then to be left out, and looked upon as having no hope? For if the word they have spoken against the Holy Spirit is not forgiven them, then in vain is the promise made to them, that in Baptism or in the Church, they should receive the forgiveness of their sins. For it is not said, 'It shall not be forgiven him in Baptism;' but, Neither in this world, nor in the world to come; and so they alone are to be supposed clear of the guilt of this most heavy sin who have been Catholics from their infancy. Some again think that they only sin against the Holy Ghost, who having been washed in the laver of regeneration in the Church, do afterwards, as though ungrateful for such a gift of the Saviour, plunge themselves into some deadly sin, such as adultery, murder, or quitting the Christian name, or the Church Catholic. But whence this meaning can be proved, I know not; since place for penitence of sins however great was never denied in the Church, and even heretics are exhorted to embrace it by the Apostle. If God peradventure will give them repentance to the acknowledging of the truth. (2 Tim. 2:25.) Lastly, the Lord says not, 'If any Catholic believer,' but, Whoso shall speak a word, that is, whosoever, it shall not be forgiven him neither in this world, nor in the world to come.

(Serm. in Mont. 1.22.) Otherwise, The Apostle John says, There is a sin unto death; I do not say that he shall pray for it. This sin of the brother unto death I judge to be, when any one having come to the knowledge of God, through the grace of our Lord Jesus Christ, opposes Himself against the brotherhood, or is roused by the fury of jealousy against that grace by which he was reconciled to God. (1 John 5:16) The stain of this sin is so great, that it may not submit to the humility of prayer, even when the sinful conscience is driven to acknowledge and proclaim its own sin. Which state of mind because of the greatness of their sin we must suppose some may be brought to; and this perhaps may be to sin against the Holy Ghost, that is through malice and jealousy to assail brotherly charity after having received the grace of the Holy Spirit; and this sin the Lord declares shall be forgiven neither in this world, nor in that to come. Whence it may be enquired whether the Jews sinned this sin against the Holy Ghost when they said that the Lord cast out dæmons by Beelzebub the Prince of the dæmons. Are we to suppose this spoken of our Lord Himself, because He said in another place, If they have called the master of the house Beelzebub, how much more they of his household? (Mat. 10:24) Seeing they thus spoke out of jealousy, ungrateful for so great present benefits, are they, though not Christians, to be supposed by the very greatness of that jealousy to have sinned the sin against the Holy Spirit? This cannot be gathered from the Lord's words. Yet He may seem to have warned them that they should come to grace, and that after that grace received they should not sin as they now sinned. For now their evil word had been spoken against the Son of Man, but it might be forgiven them, if they should be converted, and believe on Him. But if after they had received the Holy Spirit, they should be jealous against the brotherhood, and should fight against that grace which they had received, it should not be forgiven them neither in this world, nor in the world to come. For if He had there condemned them in such sort that no hope remained for them, He would not have added au admonition, Either make the tree good, &c.

(Retract. i. 19.) But I do not affirm this for certain, by saying that I think thus; yet thus much might have been added; If he should close this life in this impious hardness of heart, yet since we may not utterly despair of any however evil, so long as he is in this life, so neither is it unreasonable to pray for him of whom we do not despair.

(Serm. 71. 8.) Yet is this enquiry very mysterious. Let us then seek the light of exposition from the Lord. I say unto you, beloved, that in all Holy Scripture there is not perhaps so great or so difficult a question as this. First then I request you to note that the Lord said not, Every blasphemy against the Spirit shall not be forgiven, nor, Whoso shall speak any word against—but, Whoso shall speak the word. Wherefore it is not necessary to think that every blasphemy and every word spoken against the Holy Spirit shall be without pardon; it is only necessary that there be some word which if spoken against the Holy Spirit shall be without pardon. For such is the manner of Scripture, that when any thing is so declared in it as that it is not declared whether it is said of the whole, or a part, it is not necessary that because it can apply to the whole, it therefore is not to be understood of the part. As when the Lord said to the Jews, If I had not come and spoken unto them, they had not had sin, (John 15:22) this does not mean that the Jews would have been altogether without sin, but that there was a sin they would not have had, if Christ had not come. What then is this manner of speaking against the Holy Ghost, comes now to be explained. Now in the Father is represented to us the Author of all things, in the Son birth, in the Holy Spirit community of the Father and the Son. What then is common to the Father and the Son, through that they would have us have communion among ourselves and with them; The love of God is shed abroad in our hearts by the Holy Ghost which he hath given us, (Rom. 5:5) and because by our sins we were alienated, from the possession of true goods, Charity shall cover the multitude of sins. (1 Pet. 4:8) And for that Christ forgives sins through the Holy Spirit, hence may be understood how, when He said to his disciples, Receive ye the Holy Spirit, (John 20:22) He subjoined straight, Whosesoever sins ye forgive, they shall be forgiven them. The first benefit therefore of them that believe is forgiveness of sins in the Holy Spirit. Against this gift of free grace the impenitent heart speaks; impenitence itself therefore is the blasphemy against the Spirit which shall not be forgiven, neither in this world, nor in that to come. For indeed he speaks the evil word against the Holy Spirit either in his thought, or with his tongue, who by his hard and impenitent heart treasures up for himself wrath against the day of wrath. Such impenitence truly has no forgiveness, neither in this world nor in the world to come, for penitence obtains forgiveness in this world which shall hold in the world to come. But that impenitence as long as any lives in the flesh may not be judged, for we must despair of none so long as the patience of God leads to repentance. For what if those whom you discover in any manner of sin, and condemn as most desperate, should before they close this life betake themselves to penitence, and find true life in the world to come? But this kind of blasphemy though it be long, and comprised in many words, yet the Scripture is wont to speak of many words as one word. It was more than a single word which the Lord spoke with the prophet, and yet we read, The word which came unto this or that prophet. Here perhaps some may enquire whether the Holy Spirit only forgives sins, or the Father and the Son likewise. We answer the Father and the Son likewise; for the Son Himself saith of the Father, Your Father shall forgive you your sins, (Mat. 6:14) and He saith of Himself, The Son of Man hath power on earth to forgive sins. (Mat. 9:6) Why then is that impenitence which is never forgiven, spoken of as blasphemy against the Holy Spirit only? Forasmuch as he who falls under this sin of impenitence seems to resist the gift of the Holy Spirit, because in that gift is conveyed remission of sin. But sins, because they are not remitted out of the Church, must be remitted in that Spirit by which the Church is gathered into one. Thus this remission of sins which is given by the whole Trinity is said to be the proper office of the Holy Spirit alone, for it is He, The Spirit of adoption, in which we cry, Abba Father, (Rom. 8:15) so that to Him we may pray, Forgive us our sins; And hereby we know, speaks John, that Christ abideth in us, by the Holy Spirit which He hath given unto us. (1 John 4:13) For to Him belongs that bond by which we are made one body of the only-begotten Son of God; for the Holy Spirit Himself is in a manner the bond of the Father and the Son. Whosoever then shall be found guilty of impenitence against the Holy Spirit, in whom the Church is gathered together in unity and one bond of communion, it is never remitted to him.

(ap. Anselm. vid. infra in cap. 25. 46.) This passage destroys that heresy of Origen, who asserted that after many ages all sinners should obtain pardon; for it is here said, this shall not be forgiven either in this world, or in the world to come.

(Dial. iv. 39.) Hence we may gather that there are some sins that are remitted in this world, and some in the world to come; for what is denied of one sin, must be supposed to be admitted of others. And this may be believed in the case of trifling faults; such as much idle discourse, immoderate laughter, or the sin of carefulness in our worldly affairs, which indeed can hardly be managed without sin even by one who knows how he ought to avoid sin; or sins through ignorance (if they be lesser sins) which burden us even after death, if they have not been remitted to us while yet in this life. But it should be known that none will there obtain any purgation even of the least sin, but he who by good actions has merited the same in this life.

He condemns in no uncertain terms the thinking of the Pharisees and their intellectual bedfellows. He promises forgiveness of all sins and denies pardon for blasphemy against the Spirit. For although other words and deeds may be treated with liberal forgiveness, there is no mercy if God is denied in Christ. For whatever sins one may commit, he extends the benevolence of his repeated admonition. All kinds of sins are to be forgiven, but blasphemy against the Holy Spirit shall not be forgiven. For what is so beyond the pale of forgiveness as to deny Christ since he is of God? To forsake Christ is to forsake the nature of the Spirit of the Father residing in him. For Jesus fulfills every work in the Spirit of God, is himself the kingdom of heaven, and in him God is reconciling the world to himself. Therefore any blasphemy aimed at Christ is aimed at God, because God is in Christ and Christ is in God.

He condemns by a most rigorous sentence this opinion of the Pharisees, and of such as thought with them, promising pardon for all sins, but refusing it to blasphemy against the Spirit; Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men.

And what is so beyond all pardon as to deny that in Christ which is of God, and to take away the substance of the Father's Spirit which is in Him, seeing that He performs every work in the Spirit of God, and in Him God is reconciling the world unto Himself.

Or the passage may be thus understood; Whoso speaks a word against the Son of Man, as stumbling at My flesh, and thinking of Me as no more than man, such opinion and blasphemy though it is not free from the sin of heresy, yet finds pardon because of the little worth of the body. But whoso plainly perceiving the works of God, and being unable to deny the power of God, speaks falsely against them prompted by jealousy, and calls Christ who is the Word of God, and the works of the Holy Ghost, Beelzebub, to him it shall not be forgiven, neither in this world, nor in the world to come.

Thus having defended Himself, and refuted their objection, and proved the vanity of their shameless dealings, He proceeds to alarm them. For this too is no small part of advice and correction, not only to plead and persuade, but to threaten also; which He doth in many passages, when making laws and giving counsel.

And though the saying seem to have much obscurity, yet if we attend, its solution will prove easy.

First then it were well to listen to the very words: "All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy of the Holy Ghost shall not be forgiven unto them. And whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to Come."

What now is it that He affirms? Many things have ye spoken against me; that I am a deceiver, an adversary of God. These things I forgive you on your repentance, and exact no penalty of you; but blasphemy against the Spirit shall not be forgiven, no, not to those who repent. And how can this be right? For even this was forgiven upon repentance. Many at least of those who said these words believed afterward, and all was forgiven them. What is it then that He saith? That this sin is above all things unpardonable. Why so? Because Himself indeed they knew not, who He might be, but of the Spirit they received ample experience. For the prophets also by the Spirit said whatever they said; and indeed all in the Old Testament had a very high notion of Him.

What He saith, then, is this: Be it so: ye are offended at me, because of the flesh with which I am encompassed: can ye say of the Spirit also, We know it not? And therefore is your blasphemy unpardonable, and both here and hereafter shall ye suffer punishment. For many indeed have been punished here only (as he who had committed fornication, as they who partook unworthily of the mysteries, amongst the Corinthians); but ye, both here and hereafter.

Now as to your blasphemies against me, before the cross, I forgive them: and the daring crime too of the cross itself; neither shall ye be condemned for your unbelief alone. (For neither had they, that believed before the cross, perfect faith. And on many occasions He even charges them to make Him known to no man before the Passion; and on the cross He said that this sin was forgiven them.) But as to your words touching the Spirit, they will have no excuse. For in proof that He is speaking of what was said of Him before the crucifixion, He added, "Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost," there is no more forgiveness. Wherefore? Because this is known to you; and the truths are notorious which you harden yourselves against. For though ye say that ye know not me; yet of this surely ye are not ignorant, that to cast out devils, and to do cures, is a work of the Holy Ghost. It is not then I only whom ye are insulting, but the Holy Ghost also. Wherefore your punishment can be averted by no prayers, neither here nor there.

For so of men, some are punished both here, and there, some here only, some there only, others neither here nor there. Here and there, as these very men (for both here did they pay a penalty, when they suffered those incurable ills at the taking of their city, and there shall they undergo a very grievous one), as the inhabitants of Sodom; as many others. There only, as the rich man who endured the flames, and had not at his command so much as a drop of water. Here, as he that had committed fornication amongst the Corinthians. Neither here nor there, as the apostles, as the prophets, as the blessed Job; for their sufferings were not surely in the way of punishment, but as contests and wrestlings.

Let us labor, therefore, to be of the same part with these: or if not with these, at least with them that wash away their sins here. For fearful indeed is that other judgment, and inexorable the vengeance, and incurable the punishment.

But it should be known that they are not forgiven to all men universally, but to such only as have performed due penitence for their guiltinesses. So by these words is overthrown the error of Novatian, who said that the faithful could not rise by penitence after a fall, nor merit pardon of their sins, especially they who in persecution deniedb.

Therefore, no matter what they say in blasphemy—even against the Son of Man when they were scandalized under the economy of law according to the flesh, as I pointed out—our Lord makes it clear they will be forgiven on the excuse of their ignorance of the mystery, his self-abasement and humility shown as a man. That is why Jesus said, "It will be forgiven humans" and did not say "you." What he was saying in effect was "It is to those who do not know the depth of my dispensation that I offer forgiveness." But in their blasphemy they heaped insults against the divine signs he manifested and the many miracles he worked through the Spirit who was in him and who is of the same essence (ousia). They exclaimed, "He casts out demons by the prince of demons." Those insults—since they smack of blasphemy against the Holy Spirit and (because of the facts themselves) what is proper of God, with no room for excuse—Christ says they shall not be forgiven. They could not use ignorance as a pretext for their defense.

He is saying here that every other sin, such as fornication or theft, has some defense, however slight. For we take refuge in human weakness and we may be forgiven. But when one sees miracles performed by the Spirit and slanders them as being the work of a demon, what defense will he have? For it is clear that such a slanderer knows that these things are of the Holy Spirit, yet he speaks evil of his own will. How then can such a man be forgiven? When the Jews saw the Lord eating and drinking, associating with publicans and harlots, and doing all the other things He did as the Son of Man, then they slandered Him as a glutton and drunkard; yet for this they deserve forgiveness, and not even repentance will be required. For they were understandably scandalized. But when they saw Him working miracles and were slandering and blaspheming the Holy Spirit, saying that it was something demonic, how will this sin be forgiven them, unless they repent? So, then, know that he who blasphemes the Son of Man, seeing Him living as a man, and says that He is a friend of harlots, a glutton, and a drunkard because of those things which Christ does, such a man will not have to give an answer for this, even if he does not repent. For he is forgiven, as he did not realize that this was God concealed. But he who blasphemes the Holy Spirit, that is, the spiritual deeds of Christ, and calls them demonic, unless he repents, he will not be forgiven. For he does not have a reasonable excuse to slander, as does the man who sees Christ with harlots and publicans and then slanders. He will not be forgiven either here or there, but both here and there he will be punished. For many are punished here, but there, not at all, such as the poor man, Lazarus; while others are punished both here and there, as the Sodomites and those who blaspheme the Holy Spirit. But some, like the apostles and the Forerunner, are punished neither here nor there. For though they who are persecuted appear to suffer punishment, these are not punishments for sins, but rather trials and crowns.

Therefore I tell you that every sin and blasphemy will be forgiven men... After refuting their claim, he inveighs against them: first, for the gravity of their sin; secondly, their evil intention (v. 33); thirdly, the future judgment (v. 36).

In regard to the first he does two things: first, he begins with several general statements; secondly, he explains (v. 32b).

He says, therefore: it has come to pass in the manner you claim; therefore I tell you. And he makes two statements. The first concerns the forgiveness of sin in general. I say that every sin, namely, of deed, and blasphemy, namely, of word, will be forgiven men, namely, if they repent: "He forgives all your iniquities, and heals all your infirmities" (Ps 103:3); "Blessed is he whose transgression is forgiven, whose sin is covered" (Ps 32:1). And in this is refuted the opinion of Novatian, who said that not all sins are forgivable; but here it is stated that every sin is forgivable. Secondly, he mentions a special one, which is not forgiven: but the blasphemy against the Spirit will not be forgiven, i.e., the will to blaspheme, namely, when one blasphemes from certain malice. And these are stated as a general rule.

Then he explains the first statement by the second. It has been said that every sin... That this is true I show by the fact that blasphemy against the Son can be forgiven. Hence whoever says a word against the Son of man will be forgiven, namely, if he repents. But whoever says a word against the Holy Spirit will not be forgiven, either in this age or in the age to come. And as Augustine says, these words are so difficult that there are no stronger words in the gospel. Therefore it should be noted that the manner of expounding is threefold. Some expound according to the letter, because they saw him working miracles and performing the works of the Holy Spirit, and said that he had an unclean spirit; therefore, they blasphemed against the Holy Spirit. And there are two explanations of this. Some say that both should be referred to the person of the Son. But there are two natures in the Son, human and divine, and according to the divine he is both spirit and holy. Hence the Son is called the Holy Spirit, not in the sense that it is taken under the aspect of one name. This is the way Hilary explains it. And there is another sense: whoever says a word against the Son, and against the human nature has an excuse, if he is moved by weakness; but whoever says anything against the divine has no excuse.

Others expound it of the Holy Spirit in as much as he is the third person in the Trinity. Hence whoever says anything against the Son of man, i.e., the human nature, will be forgiven; but anyone who speaks against the Holy Spirit working does not obtain pardon. This seems to be the full explanation and what the text says. But Augustine objects in the following way: It is obvious that all pagans blaspheme, because they do not believe that the Holy Spirit is in the Church. Again, there are many heretics, but the way to salvation is not closed to them. Furthermore, there are many Jews... But someone could say: these statements do not apply until one has accepted the faith. But if that is the case, is one to be denied forgiveness, if he repents? However, he does not say "any Christian" but "whoever". How then, should it be solved?

Augustine gives two solutions: one is found in his book on the Lord's Sermon on the Mount, and he retracted it later. The other is in the book On the Words of the Lord. Hence it is necessary to understand that a sin against the Holy Spirit is not called blasphemy against the Holy Spirit, but is taken from the way one sins. To the Holy Spirit is attributed goodness, charity and love; to goodness malice responds, to charity envy. Therefore, if anyone knows the truth and detracts from it, he sins against the Holy Spirit; likewise, if one sees holy works in someone and detracts from them through envy. For envy of holiness, not of the person, is an unforgivable sin, not because it is impossible to be forgiven, but because the deformity is such that from divine justice it comes about that one does not repent. Hence those who said that he cast out devils by Beelzebub did not sin against the Holy Spirit, as Augustine claims, because they had not reached that depth of malice. But he began to say this, not because they had done it but in order that those who had begun might be warned not to reach this state.

Augustine repudiates this explanation and retracts it, because there would exist a state for which no prayer could be said; which is not true of anyone in this life.

Therefore he explains it another way in the book On the Words of the Lord, and it is this: Note that he did not say "whoever has said a word of blasphemy," but simply a "word". But a thing put indefinitely that way is not taken universally but sometimes particularly, as John (15:22): "If I had not come and spoken to them, they would not have sin"; not universally, but they would have the sin of unbelief: similarly, whoever has said a word; not just any word, but a word such that, if it is spoken, it is unforgivable. But what that is, Augustine says. The Holy Spirit is charity, through which the members of the Church are united to Christ, the Head, and every sin is forgiven by the Holy Spirit. But although the entire Trinity forgives, yet it is appropriated to the Holy Spirit on account of love. Therefore, whoever has an unrepentant heart speaks against the Holy Spirit. Hence impenitence is opposed to the charity of the Holy Spirit. Consequently, not anyone who says just any word, but that special word, namely, of impenitence, is unforgivable. And he says "word" and not "words", because the custom in Scripture is to call many words one word. Hence in Isaiah the Lord often says, "You will speak my word," although he said many words to him. Hence there is no conflict with what was stated above: therefore, I tell you, every sin and blasphemy..., because whoever says a word against the Holy Spirit blasphemes. Hence a certain teacher, when asked what would be a sin against the Holy Spirit, said: Impenitence stores up wrath for itself.

But why is it that it will not be forgiven, either in this age or in the age to come? Are there any sins that will be forgiven in the age to come? Augustine says not. Therefore, it does not say that some sins are forgiven in the present and some in future, but that sins are so forgiven here, that the forgiveness is valid in the future. Or another way: some sins, namely, mortal, are forgiven in the present age, but others, namely, venial, in the age to come; so if someone dies in venial sin, it is clear that they can be forgiven. Hence there will be some mercy in the age to come, because then he will still be on the way. Chrysostom's explanation is quite clear and says that here he is speaking of two kinds of blasphemy, namely, against the Son of man and the Holy Spirit. They blasphemed the Son of man, because they said that he was a wine-bibber. Their blasphemy was also against the Holy Spirit, because they said that he cast out devils by a devil-spirit. For the first they had an excuse, because they did not know; but they had no excuse for what they said against the Holy Spirit, because they could not verify it by the Scriptures; therefore, they will not be forgiven. But why neither in this age nor in the age to come? This is said, because some sins are punished in this age, some in the other, some both here and there. Some sins are punished only in this age, as in the case of penitents. Some only in the age to come, as those of whom it says in Job (2:13): "They spend their days in prosperity, and in a moment they go down into hell." The one punished here and in the age to come is the sin against the Holy Spirit; hence it will be forgiven neither in this age nor in the age to come, not because there might be forgiveness in the age to come, but because there will be punishment. Hence the meaning is that it will not be forgiven without punishment by suffering in this age and in the age to come. Thus do the saints speak about that sin.

It should be noted that the Master [Peter Lombard] in the Sentences, dist. 43, book 2, art. 3, makes a distinction and assigns six species of sin against the Holy Spirit: despair, presumption, impenitence, obstinacy, attack upon the known truth, and envy of a brother's grace. Hence those are said to sin against the Holy Spirit who sin against qualities appropriated to the Holy Spirit. To the Father is appropriated power, to the Son wisdom, to the Holy Spirit goodness. Therefore, one who sins from weakness is said to sin against the Father; from ignorance against the Son; from malice against the Holy Spirit. But it should be pointed out that one sins from malice, when he sins voluntarily, which is from certain malice; and this is two ways: either because he has an inclination to sin, or because he does not. For when a person commits many sins, a habit of sinning is left in him, and so he sins from choice. Again, someone sins because that by which he was kept from sin is removed. But he is kept from sin by the hope of eternal life; hence a person who does not hope in eternal life sins from certain malice: "Despairing, they have given themselves to licentiousness" (Eph 4:19). Hence a person who sins from inclination sins against the Holy Spirit, namely, from the fact that what restrains from sin has departed. But this happens in six ways. For in God are mercy and justice. From scorning mercy arises despair; from scorning justice, presumption. Again on the part of turning away from God, because one turns to a fragile good, obstinacy comes. Again on the part of turning away from God, because one does not propose to return to God, impenitence results. Then on the part of the remedy, namely, of hope and charity, there come attack on the known truth and envy of brotherly love. These are sins against the Holy Spirit. Therefore, if there is actual impenitence, it is not forgiven, not because it is not forgiven at all, but because it is not easily forgiven; for it lacks the disposition to be forgiven, but only by God's grace: just as if a person has a fever, say, tertian, he has the capacity to be cured; but if he has emitreteum he does not have the resources to be cured, because he is not cured except by divine help.

Against this unmerited gift, against this free grace of God, the impenitent heart may continue to murmur. So it is unrepentance that is a blasphemy against the Spirit. It is not forgiven either in this world or in the next. Think of a person whose sins are entirely forgiven in faithful baptism and whom the church has welcomed. This is the very church commissioned to remit sin, in which whatever sins it remits are promised to be truly remitted. You are speaking a very evil, utterly graceless word against the Holy Spirit, you are speaking it in thought or out loud, if when the patience of God is beckoning you to repentance, you harden your impenitent heart. By doing so you store up wrath for yourself on the day of wrath and of the revelation of the just judgment of God, who will render to us all according to our works. This is the impenitence that is called both by the name of blasphemy and speaking against the Holy Spirit, which will never be forgiven. This is the flagrant impenitence against which both the herald and the Judge cried out when they proclaimed: "Repent, for the kingdom of heaven is near." It is the same impenitence against which the Lord opened his mouth to preach the gospel. He preached against it when he foretold that the gospel itself was to be preached in the whole world; when he said to the disciples after rising from the dead that it was necessary for the Christ to suffer and to rise again from the dead on the third day; and for repentance and the forgiveness of sins to be preached in his name throughout all nations, beginning from Jerusalem. Yes, this refusal to repent has absolutely no forgiveness, neither in this age nor in the age to come, because repentance obtains forgiveness in this world in preparation for the next.

Although every sin generally is against the triune and one God, yet by appropriation a certain sin is said to be against the Father, another against the Son, and another against the Holy Spirit. Now this sin against the Holy Spirit is called irremissible in this age and in the age to come, not because it cannot be forgiven in this age, but because it is rarely or scarcely forgiven in this age with respect to guilt, and little or almost no remission is made for it in the future with respect to punishment. Now there are six species of this sin, namely: envy of fraternal grace, opposition to acknowledged truth, despair, presumption, obstinacy of mind, and final impenitence.

Since sin denotes a departure from the first principle who is triune and one, every sin deforms the image of the Trinity and defiles the soul itself with respect to its threefold power. Since certain sins arise from impotence, certain from ignorance, and certain from malice—and power is attributed to the Father, wisdom to the Son, and will to the Holy Spirit—certain sins are said to be against the Father, certain against the Son, and certain against the Holy Spirit. And since nothing is more in the will than the will itself, and the will itself is the origin of sin, no sin is so purely and entirely voluntary as that which proceeds from a corruption existing in the will. When the will by its own corruption alone, although it can resist and knows this to be evil, chooses something, then it is said to sin from deliberate malice; and such a sin proceeds purely from the wickedness of the will of free choice and directly assails the grace of the Holy Spirit. And because it proceeds purely from freedom of choice, it therefore has no color of excuse, and for this reason little or almost nothing of the punishment ought to be relaxed for the one who is punished. Because indeed it directly assails the grace of the Holy Spirit, through which the remission of sin is accomplished, it is therefore called irremissible, not because it can in no way be remitted, but because, as far as it is in itself, it directly assails the medicine and remedy through which the remission of sin is accomplished.

And since the remission of sin is accomplished by God through penitential grace within ecclesiastical unity, the differences of this sin are taken according as they directly assail those three things. For they either assail penitential grace itself in itself; or in relation to God, from whom it is given; or in relation to the Church, in which it is received. If in relation to the unity of the Church: since the unity of the Church consists in faith and charity, that is, in grace and truth, there is thus a twofold sin, namely envy of fraternal grace and assailing of acknowledged truth. If in relation to God who gives: since all His ways with respect to justification are especially mercy and truth, there is thus a twofold sin: one which assails mercy, and this is despair; another which assails justice, and this is presumption of impunity. But if it assails penitential grace itself in itself or according to itself, it is thus twofold: because penitential grace causes one to recoil from sins committed and to guard against sins to be committed. Against the first is obstinacy of mind; against the second is final impenitence, insofar as final impenitence means the resolution not to repent; for thus it is a species of sin against the Holy Spirit. But insofar as final impenitence denotes the continuation of sin unto the end, it is thus the consequence of all mortal sins that are not remitted in this life, and especially of all species of sin against the Holy Spirit.

And thus every sin takes its beginning from pride and has its consummation or end in final impenitence; and whoever arrives at this falls into hell, from which no one sinning mortally can be delivered unless the grace of Christ the Mediator intervenes.

The man who remains an unbeliever for such reasons is not in a state of honest error. He is in a state of dishonest error, and that dishonesty will spread through all his thoughts and actions: a certain shiftiness, a vague worry in the background, a blunting of his whole mental edge, will result. He has lost his intellectual virginity. Honest rejection of Christ, however mistaken, will be forgiven and healed—"Whosoever shall speak a word against the Son of man, it shall be forgiven him." But to evade the Son of man, to look the other way, to pretend you haven't noticed, to become suddenly absorbed in something on the other side of the street, to leave the receiver off the telephone because it might be He who was ringing up, to leave unopened certain letters in a strange handwriting because they might be from Him—this is a different matter. You may not be certain yet whether you ought to be a Christian; but you do know you ought to be a man, not an ostrich, hiding its head in the sand.

(Verse 32.) And whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the age to come. And how is it that some of our bishops and priests, after blaspheming against the Holy Spirit, are reinstated in their positions, when the Savior says that all sins and blasphemies will be forgiven to men, but whoever blasphemes against the Holy Spirit will not be forgiven, either in the present time or in the future? Unless perhaps we take that example from the evangelist Mark, who expressed the causes of such anger more clearly, saying: 'Because they were saying, He has an unclean spirit.' Therefore, whoever attributes the works of the Savior to Beelzebub, the prince of demons, and says that the Son of God has an unclean spirit, to this person blasphemy will never be forgiven. Or perhaps this passage should be understood as follows: Whoever speaks a word against the Son of Man, being scandalized by my flesh and considering me only human, that I am the son of a carpenter and have brothers named James, Joseph, and Judas; and that I am a glutton and a drunkard, such an opinion and blasphemy, although it is not without fault of error, nevertheless will receive forgiveness on account of the lowliness of the body. But those who clearly understand the works of God, since they cannot deny the power, driven by the same envy, they slander; and they say that Christ, the Word of God, and the works of the Holy Spirit are Beelzebub: these will not be forgiven, neither in this age, nor in the age to come.

Moreover, if the crime of Hymenaeus and Alexander-blasphemy, to wit-is irremissible in this and in the future. age, of course the apostle would not, in opposition to the determinate decision of the Lord, have given to Satan, under a hope of pardon, men already sunken from the faith into blasphemy; whence, too, he pronounced them "shipwrecked with regard to faith," having no longer the solace of the ship, the Church.

When he says, "Make the tree good and its fruit good," this is not a friendly admonition but a clear command to be obeyed. And when Jesus says, "Make the tree bad and its fruit bad," he does not command you to do so, but he warns you to guard against it. He is referring to those who think they are able, though they are bad, to speak good things or to do good works. This the Lord Jesus says they cannot do. For a person must first be changed in order for his works to be changed. But if a person remains in an evil state, that one cannot do good works. If he abides in what is good, he will not be found producing evil works.

(Serm. 72. 1.) Or this is an admonition to ourselves that we should be good trees that we may be able to bring forth good fruit; Make the tree good, and its fruit good, is a precept of health to which obedience is necessary. But what He says, Make the tree corrupt, and its fruit corrupt, is not a command to do, but a warning to take heed, spoken against those who being evil thought that they could speak good things, or have good works; this the Lord declares is impossible. The man must be changed first, that his works may be changed; for if the man remains in that wherein he is evil, he cannot have good works; if he remains in that wherein he is good, he cannot have evil works. Christ found us all corrupt trees, but gave power to become sons of God to them that believe on His name.

Though spoken in the present, Jesus' words would be borne out in the future. For in the present he refutes the Jews. They could see that the works of Christ were beyond human power, but they were unwilling to declare them as works of God. In saying this Jesus anticipates the future of numerous perversions of faith, especially of those who would divest the Lord of the dignity and union with the Father's nature and so plunge into heresy. They then wander aimlessly in the arena between those who act with the excuse of ignorance and those who live in the knowledge of truth.…Through a tree's inherent vitality, fruitfulness abounds. Therefore either the tree must be made good with good fruit or made bad with bad fruit, because by its fruit the tree is known. The meaning is not that a bad tree, according to the nature of trees, can constitute what is good or be good in its branches if it is bad. Rather, it is that Christ must either be left behind as useless or held onto as good because of the usefulness of good fruit.

Thus did He at that present refute the Jews, who seeing Christ's works to be of power more than human, would notwithstanding not allow the hand of God. And at the same time He convicts all future errors of the faith, such as that of those who taking away from the Lord His divinity, and communion of the Father's substance, have fallen into divers heresies; having their habitation neither under the plea of ignorance as the Gentiles, nor yet within the knowledge of the truth. He figures Himself as a tree set in the body, seeing that through the inward fruitfulness of His power sprung forth abundant richness of fruit. Therefore either must be made a good tree with good fruits, or an evil tree with evil fruits; not that a good tree is to be made a bad tree, or the reverse; but that in this metaphor we may understand that Christ is either to be left in fruitlessness, or to be retained in the fruitfulness of good works. But to hold one's self neuter, to attribute some things to Christ, but to deny Him those things that are highest, to worship Him as God, and yet to deny Him a common substance with the Father, is blasphemy against the Spirit. In admiration of His so great works you dare not take away the name of God, yet through malevolence of soul you debase His high nature by denying His participation of the Father's substance.

(Verse 33.) Either make the tree good and its fruit good, or make the tree bad and its fruit bad. For the tree is known by its fruit. It constrains them with an unassailable argument, which the Greeks call ἄφυκτον and we can call inevitable: it concludes from questions asked here and there, and presses with both horns. If, he says, the devil is evil, he cannot do good works. But if the works you see are good, it follows that the one who does them is not the devil. For it is not possible for good to arise from evil, or for evil to arise from good. But as follows:

Thus He holds them in a syllogism which the Greeks call 'Aphycton,' the unavoidable; which shuts in the person questioned on both sides, and presses him with either horn. If, He saith, the Devil be evil, he cannot do good works; so that if the works you see be good, it follows that the Devil was not the agent thereof. For it cannot be that good should come of evil, or evil of good.

Again in another way He shames them, and is not content with His former refutations. But this He doth, not freeing Himself from accusations, (for what went before was quite enough), but as wishing to amend them.

Now His meaning is like this: none of you hath either found fault about the persons healed, as not being healed; nor hath said, that it is an evil thing to deliver one from a devil. For though they had been ever so shameless, they could not have said this.

Since therefore they brought no charge against the works, but were defaming the Doer of them, He signifies that this accusation is against both the common modes of reasoning, and the congruity of the circumstances. A thing of aggravated shamelessness, not only to interpret maliciously, but also to make up such charges as are contrary to men's common notions.

And see how free He is from contentiousness. For He said not, "Make the tree good, forasmuch as the fruit also is good;" but, most entirely stopping their mouths, and exhibiting His own considerateness, and their insolence, He saith, Even if ye are minded to find fault with my works, I forbid it not at all, only bring not inconsistent and contradictory charges. For thus were they sure to be most clearly detected, persisting against what was too palpable. Wherefore to no purpose is your maliciousness, saith He, and your self-contradictory statements. Because in truth the distinction of the tree is shown by the fruit, not the fruit by the tree; but ye do the contrary. For what if the tree be the origin of the fruit; yet it is the fruit that makes the tree to be known. And it were consistent, either in blaming us to find fault with our works too, or praising these, to set us who do them free from these charges. But now ye do the contrary; for having no fault to find with the works, which is the fruit, ye pass the opposite judgment upon the tree, calling me a demoniac; which is utter insanity.

Yea, and what He had said before, this He establishes now also; that a good tree cannot bring forth evil fruit, nor again can the converse be. So that their charges were against all consistency and nature.

Since the Jews were not able to slander the miracles as bad, they blasphemed as demonic the One Who did them, Christ. So He says: either say that I am a good tree, and then all My miracles, which are the fruit, are good as well; or if you say that I am a corrupt tree, then it is clear that the fruit, that is, the miracles, are corrupt as well. But you say that the miracles, the fruit, are good; therefore, I, the tree, am also good. For indeed, just as the tree is known by its fruit, so I am known by the miracles which I do.

He continues: Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad. Above the Lord spoke against the manner of the Pharisees, in as much as they were speaking against his deeds by showing the gravity of sin; now against them he states that their doctrine is wrong. First, he presents an example; secondly, he adapts it (v. 34); thirdly, he assigns a reason (v. 34b). In regard to the first he does two things: first, he presents the example; secondly, the proof (v. 33b). He says, therefore: Either make the tree good, and its fruit good... This is explained in two ways. One explanation is according to Chrysostom and Jerome; the other according to Augustine. According to Chrysostom it is this: He wants to show that their vituperation is unreasonable; hence he compares actions to life, as fruit to a tree. If a person sees good fruit, he judges that the tree is good; but conversely, if it is evil. They saw Christ's actions, for example, the expulsion of demons, and this was good; therefore, what you say is quite unreasonable. And most suitably he goes from effect to cause, as the Apostle says in Romans (1:20): "The invisible things of God from the creation of the world are clearly seen from the things that were made..." Hence he wants to say either you, namely, the Pharisees, make, i.e., concede, that if the fruit is good, the tree is good; or make, i.e., say that the fruit is evil, and thus the tree is evil. And this you cannot say.

Augustine, however, refers to the intention. They said that he cast out devils by Beelzebub. Therefore, he wants to show from what root this accusation proceeded, because it was from the malice in their hearts. So he says, either make... Here two things are presented: one is meritorious and ought to be done, namely, make the tree good, i.e., do the work and apply the energy required for being a good tree, which a man cannot be without preparation. Hence, do what is required to be a good tree, and then the fruit will be good and your words good. But the statement which follows indicates something to avoid, namely, or make the tree evil and its fruit evil, i.e., or you will pursue malice, and so you will be an evil tree and your fruit evil: "I have planted you a choice vine, wholly of pure seed. How then have you turned degenerate and become a wild vine?" (Jer 2:21). According to both renditions the proof which follows is suitable: For the tree is known by its fruit, because by good fruit a good tree is known, and by evil fruit an evil one.

A brother asked Poemen about the words, 'Do not render evil for evil' (1 Thess. 5:15). He said to him, 'The passions work in four stages: first in the heart, then in the face, third in words, fourth in deeds – and it is in deeds that it is essential not to render evil for evil. If you purify your heart, passion will not show in your expression, but if it does, take care not to speak about it; if you do speak, cut the conversation short in case you render evil for evil.'

This new frivolity is inadequate because there is in it no strong sense of an unuttered joy. The men and women who exchange the repartees may not only be hating each other, but hating even themselves. Any one of them might be bankrupt that day, or sentenced to be shot the next. They are joking, not because they are merry, but because they are not; out of the emptiness of the heart the mouth speaketh. Even when they talk pure nonsense it is a careful nonsense—a nonsense of which they are economical, or, to use the perfect expression of Mr. W. S. Gilbert in "Patience," it is such "precious nonsense." Even when they become light-headed they do not become light-hearted. All those who have read anything of the rationalism of the moderns know that their Reason is a sad thing. But even their unreason is sad.

He taught that a corrupt outlook on life arises out of a corrupted nature. He taught that from an evil storehouse nothing can come but what is evil. An account must be rendered to God for every idle, careless and useless word. We are to be condemned or justified by the words we speak. The mercy or the judgment we receive shall depend on the inward conviction we have about the Lord of heavenly glory.

(Verse 34.) Brood of vipers, how can you speak good when you are evil? For out of the abundance of the heart the mouth speaks. It reveals that they are a bad tree, producing fruit of blasphemy, which have the seeds of the devil.

Then since He is arguing not for Himself, but for the Spirit, He hath dealt out His reproof even as a torrent, saying, "O generation of vipers, how can ye, being evil, speak good things?"

Now this is at once to accuse, and to give demonstration of His own sayings from their case. For behold, saith He, ye being evil trees, cannot bring forth good fruit. I do not then marvel at your talking thus: for ye were both ill nurtured, being of wicked ancestors, and ye have acquired a bad mind.

And see how carefully, and without any hold for exception, He hath expressed His accusations: in that He said not, "How can ye speak good things, being a generation of vipers? (for this latter is nothing to the former): but, "How can ye, being evil, speak good things?"

But He called them "broods of vipers," because they prided themselves on their forefathers. To signify therefore that they had no advantage thereby, He both casts them out from their relationship to Abraham, and assigns them forefathers of kindred disposition, having stripped them of that ground of illustriousness.

"For out of the abundance of the heart the mouth speaketh." Here again He indicates His Godhead, which knew their secrets: and that not for words only, but also for wicked thoughts, they shall suffer punishment; and that He knows it all, as God. And He saith, that it is possible even for men to know these things; for this is a natural consequence, that when wickedness is overflowing within, its words should be poured forth through the lips. So that when thou hearest a man speak wicked words, do not suppose only so much wickedness to be in him as the words display, but conjecture the fountain to be much more abundant; for that which is spoken outwardly, is the superabundance of that which is within.

See how vehemently He reprehends them. For if what they had said is so evil, and is of the very mind of the devil, consider the root and well-spring of their words, how far that must reach. And this is naturally the case; for while the tongue through shame often pours not forth all its wickedness at once, the heart having no human witness, fearlessly gives birth to whatever evils it will; for of God it hath not much regard. Since then men's sayings come to examination: and are set before all, but the heart is concealed; therefore the evils of the former grow less, while those of the latter increase. But when that within is multiplied, all that hath been awhile hidden comes forth with a violent gushing. And as persons vomiting strive at first to keep down the humors that force their way out, but, when they are overcome, cast forth much abomination; so do they that devise evil things, and speak ill of their neighbors. And what can be more barbarous than this, to overlook our soul that is more precious than all, abused by so many adulterers, and so long companying with them, even until they are sated; which will never be.

Or the words, Generation of vipers, may be taken as signifying children, or imitators of the Devil, because they had wilfully spoken against good works, which is of the Devil, and thence follows, Out of the abundance of the heart the mouth speaketh. That man speaks out of the abundance of the heart who is not ignorant with what intention his words are uttered; and to declare his meaning more openly He adds, A good man out of the good treasure of his heart bringeth forth good things. The treasure of the heart is the intention of the thoughts, by which the Judge judges that work which is produced, so that sometimes though the outward work that is shown seem great, yet because of the carelessness of a cold heart, they receive a little reward from the Lord.

"O worst of men," he says, "you have not shrunk from any wickedness of vipers. So it is not surprising that you utter nothing good. For words follow the disposition of the soul. How can you speak good, when you are evil?"

Look, He says, you who are evil trees bear evil fruit when you speak ill of Me. And I also, if I were evil, would bring forth evil fruit and not these miracles. He calls them "brood of vipers" because they boasted of Abraham. He shows that they are not of Abraham, but of ancestors worthy of their own wickedness.

When you see a speaker of obscenities, know that he does not have in his heart the same quantity of evil that he speaks, but many times more. For it is the excess that spills over, and he who has a hidden treasure displays only a small part. Likewise he who speaks good has even more in his heart.

You brood of vipers... This is subsumed under the foregoing in various ways depending on the varying explanations. According to Augustine it is an application to the foregoing thus: It has been said, either make the tree good... But you do evil. You are an evil tree and, as such, you do evil, because you cannot say good things. According to others' explanation, he is showing the source from which this malice comes and calls the Pharisees a brood of vipers, because those who are malicious from their youth retain it more firmly; therefore, their malice is called the malice of a viper: "A young man according to his way, when he is old, he will not depart from it" (Pr 22:6). Consequently, it often happens that those with evil parents are readier for evil: "We have known the iniquities of our fathers" (Jer 12:20). Hence it is good for a man to be trained in the good. Also it is the nature of serpents to eject poison with their tongues, and evil men do likewise: "The tongue of a viper will kill him" (Jb 20:16); "They make their tongue sharp as a serpent's" (Ps 140:3). And so he says, How can you speak good? He does not say "do good," but speak, because you are the offspring of a viper, which inflicts injury with the tongue; therefore, since you are imitators of the crime of your fathers, how can you speak good? As if to say: You cannot.

He assigns the reason: first, in general; secondly, in particular (v. 35). He says, therefore: So you are unable to speak good. Why? Because you are evil. Why? Because from the abundance of the heart the mouth speaks, for the word is the messenger of the mind. He says, from the abundance of the heart, because, according to Chrysostom, when a person speaks from malice, it is a sign that greater malice is in the heart, for no one fears what he keeps within. Therefore, when he utters something out of malice, it is a sign that more is within, although he dares not say it. Hence he says, from the abundance of the heart the mouth speaks. And from the abundance of malice within the mouth speaks, and this is true of good and of evil. Hence Jeremiah (20:9): "The Lord's word is in me as a burning fire." In regard to evil it is similar, because from malice some conceive something they cannot keep within: "The spirit within me impels me" (Jb 32:18).

When he says "treasure," Christ refers to the multitude of motives that lie in the soul. It is not by nature that people are good or bad but by their own choice. He makes this plain in his remark to the Pharisees: It is possible for one and the same person at one time to become good, at another time evil, for "a good man speaks out of the abundance of his heart," and likewise for the bad.

(Verse 35) A good man brings forth good treasures. And an evil man brings forth evil treasures. Either it shows the Jews themselves blaspheming the Lord, from what wicked treasure they bring forth blasphemies, or with the previous question, the opinion clings that just as a good man cannot bring forth evil things, nor can an evil man bring forth good things, so Christ cannot do evil things, and the devil cannot do good works.

What He says, The good man out of the good treasure of his heart, & c. is either pointed against the Jews, that seeing they blasphemed God, what treasure in their heart must that be out of which such blasphemy proceeded; or it is connected with what had gone before, that like as a good man cannot bring forth evil things, nor an evil man good things, so Christ cannot do evil works, nor the Devil good works.

"A good man out of his good treasure," saith He, "bringeth forth good things, and an evil man out of his evil treasure bringeth forth evil things."

For think not by any means, saith He, that it is so in respect of wickedness only, for in goodness also the same occurs: for there too the virtue within is more than the words without. By which He signified, that both they were to be accounted more wicked than their words indicated, and Himself more perfectly good than His sayings declared. And He calls it "a treasure," indicating its abundance.

The good man from his good treasure brings forth good. The statement that from the abundance of the heart the mouth speaks he explains in particular. The word which proceeds from a thought is as a gift from a treasure. Hence if the thought is good, the word is good; and conversely. The good treasure is knowledge of the truth and fear of the Lord: "Abundance of salvation, wisdom and knowledge; the fear of the Lord is his treasure" (Is 33:6). Likewise, an evil treasure is evil thinking; and from this treasure only evil proceeds: "Treasures of wickedness do not profit" (Pr 10:2). Note: what is said there of words is understood also of deeds. For as the thought is the wellspring of speech, so intention is of action. Therefore, if the intention is good, the action is good. Hence a Gloss: "You do according as you intend." This statement seems open to objection in regard to good. Suppose that someone wants to steal in order to give an alms: the act is evil and the intention good. Therefore... I answer that intending and willing are sometimes distinguished, namely, when in one and the same act the willing and the intention differ. Willing bears on the object wanted, but intention on the end. Willing, for example, is when I will to go to a window to see the people passing by; the latter is the intention. Hence it is necessary that willing and intending be one. Hence we can consider intention and willing in a wide sense, as in the assertion that if the willing is evil, the act is evil. Yet if it be excluded and taken in the proper sense, it is not true. But granted that intention and the act of willing are one, what then? I answer that the root of merit lies in charity, but consequently in the merit of other virtues. For merit looks at the essential reward, within which charity is considered. Thus, any work whatsoever that is performed with greater charity has more merit. But charity alone has God for object and end. Hence the merit of charity corresponds to the substantial reward, the merit of the other virtues to the accidental reward. Therefore, because charity permeates the intention, to the extent that one does something from greater charity to that extent he achieves; but in regard to accidental reward, this is not so.

I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: "Every idle word that men have spoken, they will render an account of it on the day of judgment." An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes.

(Hom. in Ev. vi.) Or such as lacks either rightness in itself, or reasons of just necessity;

This, too, goes with what was said before, and the meaning is that on the day of judgment each person must render an account of his or her words. If an idle word which by no means edifies the listeners is not without harm to the speaker, how much more will you Pharisees, who criticize the works of the Holy Spirit and say that I cast out devils by Beelzebub the prince of devils, have to render an account of your criticism? An idle word is what is spoken without benefit to the speaker and the listener. We overlook serious things and utter frivolous things and tell old wives' tales. One who acts like a buffoon and makes mouths drop with boisterous laughter and who utters disgraceful things—that person shall be held to account, not for an idle word but a slanderous word.

(Verse 36, 37.) But I tell you that every idle word that men speak, they shall give an account thereof in the day of judgment. For by your words you shall be justified, and by your words you shall be condemned. This also aligns with what was said before. And the meaning is this: If an idle word, which does not edify the listeners, is not without danger for the one who speaks it, and each person will have to give an account for their own words on the day of judgment, how much more will you, who revile the works of the Holy Spirit and say that I cast out demons by Beelzebub, the prince of demons, have to give an account for your slander! Idle speech is that which is spoken by the speaker and heard by the listener without any usefulness: if we omit serious matters and talk about frivolous things, and tell old stories. However, whoever responds with jests and breaks out in laughter and utters something shameful, they will be held guilty not of idle speech, but of a crime.

What He says, The good man out of the good treasure of his heart, & c. is either pointed against the Jews, that seeing they blasphemed God, what treasure in their heart must that be out of which such blasphemy proceeded; or it is connected with what had gone before, that like as a good man cannot bring forth evil things, nor an evil man good things, so Christ cannot do evil works, nor the Devil good works.

And the meaning is; If every idle word which does not edify the hearers is not without danger to him that speaks it, and if each man shall render an account of his words in the day of judgment, how much more shall you, who have spoken falsely against the works of the Holy Spirit, saying that I cast out dæmons through Beelzebub, render an account of your false charge?

being spoken without the profit of either the speaker or hearer; as if laying aside weighty matters we should speak of frivolous trifles, or relate old fables. For he that deals in buffoon jests to create laughter, or brings forth any thing shameful, he will be held guilty not of an idle, but of a sinful word.

Then again He fences them in with great terror. For think not at all, saith He, that the thing stops at this, that is, at the condemnation of the multitude; nay, for all that do wickedly in such things shall suffer the utmost punishment. And He said not, "ye," partly in order to instruct our whole race, partly to make His saying the less burdensome. "But I say unto you," this is His word, "that every idle word that men shall speak, they shall give account thereof in the day of judgment."

And that is idle, which is not according to the fact, which is false, which hath in it unjust accusation; and some say, that which is vain also, for instance, provoking inordinate laughter, or what is filthy, and immodest, and coarse.

Then again He fences them in with great terror. For think not at all, saith He, that the thing stops at this, that is, at the condemnation of the multitude; nay, for all that do wickedly in such things shall suffer the utmost punishment. And He said not, "ye," partly in order to instruct our whole race, partly to make His saying the less burdensome. "But I say unto you," this is His word, "that every idle word that men shall speak, they shall give account thereof in the day of judgment."

And that is idle, which is not according to the fact, which is false, which hath in it unjust accusation; and some say, that which is vain also, for instance, provoking inordinate laughter, or what is filthy, and immodest, and coarse.

"For by thy words thou shall be justified, and by thy words thou shall be condemned."

Seest thou how far the tribunal is from invidiousness? how favorable the account required? For not upon what another hath said of thee, but from what thou hast thyself spoken, will the Judge give His sentence; which is of all things the very fairest: since surely with thee it rests, either to speak, or not to speak.

Wherefore not those that are slandered, but the slanderers, have need to be anxious and to tremble. For the former are not constrained to answer for themselves touching the evil things which are said of them, but the latter will, for the evil they have spoken; and over these impends the whole danger. So that the persons censured should be without anxiety, not being to give account of the evil that others have said; but the censurers have cause to be in anxiety, and to tremble, as being themselves to be dragged before the judgment-seat in that behalf. For this is indeed a diabolical snare, and a sin having in it no pleasure, but harm only. Yea, and such an one is laying up an evil treasure in his soul. And if he that hath an evil humor in him doth himself first reap the fruits of the malady, much more he that is treasuring up in himself what is more bitter than any bile, I mean, wickedness, will suffer the utmost evils, gathering unto himself a grievous disease. And it is evident from the things that He vomits out. For if they pain others so much, far more the soul that gives them birth.

The words which here follow depend on those that went before; By thy words thou shat be justified, and by thy words thou shalt be condemned. There is no doubt but that every man shall be condemned for his evil words which he speaks; but none shall be justified for his good words, unless they proceed from his inmost heart, and from a entire purpose.

Again, it is said that "impeachment awaits us for every vain and needless word." It follows that, from whatever the Lord keeps us, the same He admonishes us to bear patiently from another.

Here He strikes fear into our hearts, that we will give an account for even a careless word, that is, any lying, slanderous, indecent, or mocking word. Then He brings forward testimony from Scripture, lest He appear to be speaking His own words. "By thy words thou shalt be deemed righteous, and by thy words thou shalt be condemned" (Job 15:6; cf. Ecclesiastes 10:12).

I tell you... The Lord rebuked them for the gravity of their sin and their malice; here he warns them about the future judgment, which we hold by faith: "Be afraid of the sword, for anger brings the punishment of the sword; for know that there will be a judgment" (Jb 19:29); "He will make room for every act of mercy; everyone will receive in accordance with his deeds" (Sir 16:14). Again 2 Corinthians (5:10): "For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body." Hence there will be an investigation, because each one will render an account of his deeds. Therefore, he also adds something about words: I say to you, on the day of judgment men will render account for every careless word they utter. This is said in Wisdom (1:9): "He that speaks unrighteous things will not escape notice" and that the sound of murmuring will not go unheard. Why does he say for every careless word? A word is called idle in two ways: in one way every evil word is called idle; because that is called idle which does not attain its purpose, as when a person hunts for a man and does not find him, the search is said to have been idle. But if a word is given to instruct, when it succeeds, it is not idle: "Let no evil talk come out of your mouths, but only such as is good for edifying, that it may impart grace to those who hear" (Eph 4:29). And according to Chrysostom, it refers to the fact that they said, "by Beelzebub". That word was most pernicious and also idle. According to Jerome the former is a word that inflicts harm, and an idle one is that which does not afford any benefit. According to Gregory any word lightly spoken is called idle, unless it has a pious use or a pious need. But it is clear that they spoke a pernicious word. Why does he mention only idle? Because he wishes to argue from the lesser; because if one must render an account for an idle word, then more so for a pernicious one.

"For by thy words thou shall be justified, and by thy words thou shall be condemned."

Seest thou how far the tribunal is from invidiousness? how favorable the account required? For not upon what another hath said of thee, but from what thou hast thyself spoken, will the Judge give His sentence; which is of all things the very fairest: since surely with thee it rests, either to speak, or not to speak.

Wherefore not those that are slandered, but the slanderers, have need to be anxious and to tremble. For the former are not constrained to answer for themselves touching the evil things which are said of them, but the latter will, for the evil they have spoken; and over these impends the whole danger. So that the persons censured should be without anxiety, not being to give account of the evil that others have said; but the censurers have cause to be in anxiety, and to tremble, as being themselves to be dragged before the judgment-seat in that behalf. For this is indeed a diabolical snare, and a sin having in it no pleasure, but harm only.

Let us flee therefore from this sin, and neither in words nor deeds do our neighbors wrong. For He said not, If thou slander, and summon a court of justice, but simply, If thou speak evil, though within thyself, even so shall thou suffer the utmost punishment. Though it be true which thou hast said, though thou have spoken upon conviction, even so shall vengeance come upon thee. For not according to what the other hath done, but according to what thou hast spoken, will God pass sentence; "for by thy words thou shall be condemned," saith He. Art thou not told that the Pharisee also spake the truth, and affirmed what was manifest to all men, without discovering what was hidden? Nevertheless, he paid the utmost penalty.

But if we ought not to accuse men of things which are acknowledged, much less of those which are disputed; nay, for the offender hath a judge. Do not now, I warn thee, seize upon the privilege of the Only Begotten. For Him is the throne of judgment reserved.

But, however, since the conduct according to the divine rule is imperilled, not merely by deeds, but likewise by words, (for, just as it is written, "Behold the man and his deeds; " so, "Out of thy own mouth shalt thou be justified" ), we ought to remember that, even in words, also the inroad of idolatry must be foreguarded against, either from the defect of custom or of timidity.

In like manner He inquires of Cain where his brother was, just as if He had not yet heard the blood of Abel crying from the ground, in order that he too might have the opportunity from the same power of the will of spontaneously denying, and to this degree aggravating, his crime; and that thus there might be supplied to us examples of confessing sins rather than of denying them: so that even then was initiated the evangelic doctrine, "By thy words thou shall be justified, and by thy words thou shalt be condemned." Now, although Adam was by reason of his condition under law subject to death, yet was hope preserved to him by the Lord's saying, "Behold, Adam is become as one of us; " that is, in consequence of the future taking of the man into the divine nature.

If we are called to account "for every careless word," how much more will those who have blasphemed against the Spirit of the only begotten Son receive a more bitter punishment on the day of judgment. And if, Christ says, someone merely utters a slander against someone else, that one will by no means escape judgment. If they will give an account concerning an idle word, how much more so concerning a work.

Then he gives the reason: for by your words you will be justified... In the courts of this world the innocent are sometimes punished and the wicked set free, because judgments are based on the statements of witnesses; but in God's court judgment is based on the person accusing himself, namely, on self-confession. Hence lest you suppose that you will be judged on the basis of what others say about you rather than what you say about yourself, he says, by your words you will be justified and by your words you will be condemned: "I will condemn you out of your own mouth, you wicked servant" (Lk 19:22).

they attempted to bring a charge against him, saying to him in turn: We wish to see a sign from thee, that is, a sign such as that of Moses, which was for the punishment of men. But the Lord, knowing the thoughts of their hearts answered, saying: An evil and adulterous generation seeketh after a sign, and no sign shall be given it except the sign of the prophet Jonas. For as Jonas remained shut up in the belly of the whale for three days, and afterwards came out therefrom alive and uncorrupted, so I also being dead, after remaining in the earth three days shall rise up from the dead living and incorruptible.

(Verse 39.) And he answered and said to them: An evil and adulterous generation. Admirably said adulterous: because she had dismissed her husband, and according to Ezekiel, had joined herself to many lovers (Ezek. 16).

Excellently is that said, and adulterous, seeing she has put away her husband, and, according to Ezekiel, has joined herself to many lovers.

Wherefore also He rebukes them severely. And when they were questioning Him roughly and insulting Him, He reasoned with them gently; when they were flattering; reproachfully, and with great severity; implying that He is superior to either passion, and is neither at the one time moved to anger, nor at the other softened by flattery. And see His reproach, that it is not merely hard words, but contains a demonstration of their wickedness. For what saith He?

"An evil and adulterous generation seeketh after a sign." Now what He saith is to this effect: What marvel if ye behave so to me who have been hitherto unknown to you when even to the Father, of whom ye have had so much experience, ye have done the very same? forsaking Him, ye have run unto the devils, drawing to yourselves wicked lovers. With this Ezekiel too was continually upbraiding them.

Now by these sayings He signified Himself to be of one accord with His Father, and them to be doing nothing new; He was also unfolding their secrets, how with hypocrisy and as enemies they were making their demand. Therefore He called them "an evil generation," because they have been always ungrateful towards their benefactors; because upon favors they become worse, which belongs to extreme wickedness.

And He called it "adulterous," declaring both their former and their present unbelief; whereby He implies Himself again to be equal to the Father, if at least the not believing Him makes it "adulterous."

Then, after His reproach, what saith He? "There shall no sign be given to it, but the sign of Jonas the prophet." Now is He striking the first note of the doctrine of His resurrection, and confirming it by the type.

What then? one may say; was no sign given it? None was given to it on asking. For not to bring in them did He work His signs (for He knew them to be hardened), but in order to amend others. Either then this may be said, or that they were not to receive such a sign as that was. For a sign did befall them, when by their own punishment they learnt His power. Here then He speaks as threatening, and with this very meaning obscurely conveyed: as if He said, innumerable benefits have I showed forth, none of these hath drawn you to me, neither were ye willing to adore my power. Ye shall know therefore my might by the contrary tokens, when ye shall see your city cast down to the ground, the walls also dismantled, the temple become a ruin; when ye shall be cast out both from your former citizenship and freedom, and shall again go about everywhere, houseless and in exile. (For all these things came to pass after the cross.) These things therefore shall be to you for great signs. And indeed it is an exceeding great sign, that their ills remain unchanged; that although ten thousand have attempted it, no one hath been able to reverse the judgment once gone forth against them.

This is the sign which before He had promised to give them when they asked it, saying, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas;" meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, "When ye have lifted up the Son of Man, then shall ye know that I am He." And what He saith is to this purport: "When ye have crucified me, and think ye have overcome me, then, above all, shall ye know my might."

For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power.

That generation was evil, on account of the influence that had come to be in it from the evil one. It was adulterous because it had left her natural husband—the word or law of truth—and had come to be wedded to a lie. The law which is "in the members" of our flesh wars against "the law of the mind." It is an adulterer of the soul. Every opposing power, when it has intercourse with the soul unfaithfully—the soul that has as its bridegroom the Word of God—causes the soul to commit adultery.

Then He begins to answer them, giving them a sign not from heaven, which they were unworthy to see, but giving it them from the deep beneath. But to His own disciples He gave a sign from heaven, to whom He showed the glory of His blessed eternity both in a figure on the mount, and after in verity when He was taken up into heaven. Wherefore it follows, And there shall no sign he given it, but the sign of the Prophet Jonas.

He calls them an evil generation as they were deceiving tempters, and adulterous, because they had abandoned God and followed after demons. He calls His Resurrection a sign as it is marvelous beyond belief. For having descended into the heart of the earth, the nethermost part, which is hades, He arose on the third day. The three days and three nights you must understand as spoken of in part and not in their entirety. For He died on Friday, which is one day. He was dead on Saturday - behold, the second day. And the night of Sunday held Him still dead. The three days and nights, then, are counted by parts, in just the same way as we often count them ourselves.

But he answered them... Then he refuses them and does two things: first, he denies the request; secondly, he predicts an indignity (v. 41).

In regard to the first he tells what they were seeking; secondly, he denies (v. 39b).

It is stated, therefore, that he answered them, "An evil and adulterous generation seeks for a sign." He says, evil, because they were laying traps. A person is called evil, because he harms his neighbor. Therefore an evil generation of wicked children. It is called an adulterous generation: "You draw near hither, sons of the sorceress, offspring of the adulterer and the harlot" (Is 57:3). Therefore that generation, so subject to sin, seeks a sign; but no sign shall be given it except the sign of the prophet Jonah: "Ask a sign of the Lord, your God; let it be as deep as Sheol or as high as heaven" (Is 7:10). Therefore they sought a sign from heaven, but they were unworthy to see it. For he gave this to his apostles, who saw him ascending and who saw God's glory on the mount. But the others will be given only a sign in hell as to the soul and on earth as to the body. Hence no sign will be given it except the sign of the prophet Jonah. Hence Christ's death is denoted and God's love shown, as the Apostle says: "When we were yet sinners according to the time Christ died for us..." (Rom 5:8). Furthermore, the power of the one raising is shown, as is indicated in 1 Cor (15:20 ff). And these are the signs of things that ought to be present in us. By Christ's death is signified that we should die to sin; by the resurrection, that we should rise from sin.

We know that He, the Only-begotten Son of God, at the Father's bidding came from the heavens for the abolishment of sin, and was born of the Virgin Mary, and conversed with the disciples, and fulfilled the Economy according to the Father's will, and was crucified, and died and descended into the parts beneath the earth, and regulated the things there, Whom the gate-keepers of hell saw (Job xxxviii. 17, LXX.) and shuddered; and He rose from the dead the third day, and conversed with the disciples, and fulfilled all the Economy, and when the forty days were full, ascended into the heavens, and sitteth on the right hand of the Father, and is coming in the last day of the resurrection in the glory of the Father, to render to every one according to his works.

The Savior pointed out that Jonah the prophet, who having been tossed into the sea was caught in the belly of the whale and emerged on the third day, prefigured the Son of Man who would suffer and rise on the third day. The Jewish people were censured in comparison with the Ninevites, for the Ninevites, to whom Jonah the prophet had been sent by way of reproof, placated God's wrath by repenting and gained his mercy. "And behold," he said, "something greater than Jonah is here," the Lord Jesus implying himself. The Ninevites heard the servant and amended their ways; the Jews heard the Lord and not only did they not amend their ways but moreover they killed him.

(De Cons. Ev. iii. 24.) Some, not knowing the Scripture manner of speaking, would interpret as one night those three hours of darkness when the sun was darkened from the sixth to the ninth hour; and as a day in like manner those other three hours in which it was again restored to the world, from the ninth hour till sunset. Then follows the night preceding the sabbath, which if we reckon with its own day we shall have thus two days and two nights. Then after the sabbath follows the night of the sabbath prime, that is of the dawning of the Lord's day on which the Lord arose. Thus we shall only get two nights and two days, with this one night to be added if we might understand the whole of it, and it could not be shown that that dawn was indeed the latter part of the night. So that not even by taking in those six hours, three of darkness, and three of restored light, can we establish the computation of three days and three nights. It remains therefore that we find the explanation in that usual manner of Scripture of putting a part for the whole.

(De Trin. iv. 6.) For that the three days were not three full and entire days, Scripture witnesses; the first day is reckoned because the latter end of it comes in; and the third day is likewise reckoned, because the first part of it is included; while the day between, that is the second day, appears in all its twenty-four hours, twelve of the night and twelve of the day. For the succeeding night up to the dawn when the Lord's resurrection was made known, belongs to the third day. For as the first days of creation were, because of man's coming fall, computed from morning to night; so these days are because of man's restoration computed from night to morning.

This is Jonah the fifth in order, who not by words, but by what he did and by what he typified, predicted the resurrection of Christ. For the Lord says: as Jonah was three days and three nights in the belly of the whale, so shall the Son of Man be three days and three nights in the heart of the earth. For as the whale vomited out Jonah uncorrupted, so also did the sepulchre vomit out the Lord to a better life.

He was truly laid as Man in a tomb of rock; but rocks were rent asunder by terror because of Him. He went down into the regions beneath the earth, that thence also He might redeem the righteous. For, tell me, could thou wish the living only to enjoy His grace, and that, though most of them are unholy; and not wish those who from Adam had for a long while been imprisoned to have now gained their liberty? Esaias the Prophet proclaimed with loud voice so many things concerning Him; would you not wish that the King should go down and redeem His herald? David was there, and Samuel, and all the Prophets, John himself also, who by his messengers said, Are you He that should come, or look we for another [Matthew 11:3]? Would you not wish that He should descend and redeem such as these?

But He who descended into the regions beneath the earth came up again; and Jesus, who was buried, truly rose again the third day. And if the Jews ever worry you, meet them at once by asking thus: Did Jonah come forth from the whale on the third day, and has not Christ then risen from the earth on the third day?

In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham's bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham's bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: "For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment" (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not "second chance" preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. "By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water" (1 Pet. 3:19–20). The Lord was announcing their final defeat to the "sons of God" and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death." (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham's bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God's people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

What shall we learn of the three days' time? [...] This one hath loosed the oath of death, this one hath comforted the firstborn of the dead, in this one the iron gates of death are broken down, in this one the brass of the rod of hell are broken. Now the prison of death is opened, now the prisoners are declared to be released... As the ruler of darkness could not approach the presence of the Light unimpeded, had he not seen in Him something of flesh, then, as soon as he saw the God-bearing flesh and saw the miracle performed through it by the Deity, he hoped that if he came to take hold of the flesh through death, then he would take hold of all the power contained in it. Therefore, having swallowed the bait of the flesh, he was pierced by the hook of the Deity and thus the dragon was transfixed by the hook.

After a little space the stone will come from heaven which smites the image and breaks it in pieces, and subverts all the kingdoms, and gives the kingdom to the saints of the Most High. This is the stone which becomes a great mountain, and fills the whole earth, of which Daniel says: "I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and was brought near before Him. And there was given Him dominion, and glory, and a kingdom; and all peoples, tribes, and languages shall serve Him: and His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed." He showed all power given by the Father to the Son, who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all: of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints, (and) by death overcoming death.

Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man, and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." [Matthew 12:40] Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" [Ephesians 4:9] This, too, David says when prophesying of Him, "And thou hast delivered my soul from the nethermost hell;" [Psalms 86:13] and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." [John 20:17]

If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" [Ephesians 4:9] then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;— [if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." [Luke 6:40] As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

(Verse 40.) He seeks a sign, and a sign will not be given to him, except the sign of Jonah the prophet (John 2). For just as Jonah was in the belly of the great fish for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights. We have discussed this passage more fully in the Commentaries of the prophet Jonah; therefore, we leave it to the diligence of the reader to refer to that passage. Having briefly mentioned this, we are content that the whole should be understood in part through synecdoche: not that the Lord stood in hell for all three days and three nights, but that in part of the day of Preparation, the day of the Lord, and the whole day of the Sabbath, three days and three nights are understood.

Not that He remained three whole days and three nights in hell, but that this be understood to imply a part of the preparation day, and of the Lord's day, and the whole sabbath day.

But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." [Matthew 12:40] By the bush in the desert. For even as that burned, yet was not consumed, [Exodus 3:2] so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.

"For as Jonas," saith He, "was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." Thus, He said not indeed openly that He should rise again, since they would have even laughed Him to scorn, but He intimated it in such manner, that they might believe Him to have foreknown it. For as to their being aware of it, they say to Pilate, "That deceiver said," these are their words, "while He was yet alive, After three days I will rise again;" and yet we know His disciples were ignorant of this; even as they had been beforehand more void of understanding than these: wherefore also these became self-condemned.

But see how exactly He expresses it, even though in a dark saying. For He said not, "In the earth," but, "In the heart of the earth;" that He might designate His very sepulchre, and that no one might suspect a mere semblance. And for this intent too did He allow three days, that the fact of His death might be believed. For not by the cross only doth He make it certain, and by the sight of all men, but also by the time of those days. For to the resurrection indeed all succeeding time was to bear witness; but the cross, unless it had at the time many signs bearing witness to it, would have been disbelieved; and with this disbelief would have gone utter disbelief of the resurrection also. Therefore He calls it also a sign. But had He not been crucified, the sign would not have been given. For this cause too He brings forward the type, that the truth may be believed. For tell me, was Jonah in the whale's belly a mere appearance? Nay, thou canst not say so. Therefore neither was Christ in the heart of the earth such. For surely the type is not in truth, and the truth in mere appearance. For this cause we every where show forth His death, both in the mysteries, and in baptism, and in all the rest. Therefore Paul also cries with a clear voice, "God forbid that I should glory, save in the cross of our Lord Jesus Christ."

Whence it is clear, that they who are diseased in Marcion's way are children of the devil, blotting out these truths, to avoid the annulling whereof Christ did so many things, while to have them annulled the devil took such manifold pains: I mean, His cross and His passion.

Therefore He said elsewhere also, "Destroy this temple, and in three days I will raise it up:" and, "The days will come when the Bridegroom shall be taken away from them:" and here, "There shall no sign be given it, but the sign of Jonas the prophet:" declaring both that He should die for them, and that they would profit nothing; for this He afterwards declared. Nevertheless, even with this knowledge He died: so great was His tender care.

He shows that the Jews were as criminal as the Ninevites, and that unless they repented they would be destroyed. But like as punishment was denounced against the Ninevites, and at the same time a remedy was set before them, so neither should the Jews despair of pardon, if at least after Christ's resurrection they should do penitence. For Jonas, that is The Dove, or The mourner, is a sign of Him on whom the Holy Spirit descended in the form of a Dove, and who bare our sorrows. (Is. 53:4) The fish which swallowed Jonas in the sea, shows forth the death which Christ suffered in the world. Three days and nights was the one in the whale's belly, the other in the tomb; the one was cast up on dry laud, the other arose in glory.

By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, [Matthew 12:40] that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down. Now although Christ is God, yet, being also man, "He died according to the Scriptures," [1 Corinthians 15:3] and "according to the same Scriptures was buried." With the same law of His being He fully complied, by remaining in Hades in the form and condition of a dead man; nor did He ascend into the heights of heaven before descending into the lower parts of the earth, that He might there make the patriarchs and prophets partakers of Himself. [1 Peter 3:19]

By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down.

Christ says he will spend "three days and three nights in the heart of the earth." He is referring to the end of Friday, all of Saturday and the beginning of Sunday [of the passion week], in keeping with the way people understood the beginning and ending of days. For we too commemorate the third day of those who have died, not when three days and three nights, completed in equal measure, have gone by. But we reckon as a single, complete day that day on which the person died, regardless of what hour the death occurred. We count as another day that on which we take our leave of the departed in hymns before the tombs. Following this same kind of sequence, then, the Lord announced that he would spend a full three days and nights under the earth. A clear indication of this is the fact that the women arrived at that very time, in order to fulfill those things that the law prescribed to be done for the dead upon the third day.

For as Jonah was three days and three nights in the belly of the whale, i.e., actually, so will the Son of Man be in the heart of the earth. And in this the error of Manicheus is refuted which said that he did not truly die. And he says, in the heart of the earth, because as a man's heart is in the depths, so Christ was in the depth of the earth. Or, in the heart of the earth, i.e., in the heart of the worldly mind of the disciples who despaired of him, as it says in Luke (24:21): "We had hope that he was the one to redeem Israel." For three days and three nights. But a question arises here. For this passage seems to be false, because he died at 3 o'clock, was buried in the evening, but rose on the morning of the third day. Augustine says that some want to say that one must start from the hour when he was put on the cross. Hence they call the darkness which appeared the first day, the second day was the night of the evening star, the third was the day of Sabbath. But according to Augustine, this is invalid; although it would help, if he had been in the tomb for the entire Sunday. Therefore we must have recourse to another solution, namely, that a natural day composed of day and night is taken as an interval of twenty-four hours. But, as Augustine says, in Scripture a part is sometimes taken for the whole. Therefore we must say that it is by synecdoche that Christ is said to have been in the tomb for three days and three nights, because Friday is taken for the whole day and even the previous night; there is no doubt about the second day, but the third is taken for the night and the following day. Yet if we regard what actually happened, it was a case of two nights and one day, to denote that his single destroyed our double. Punishment and guilt were in us, but only punishment in him; therefore...

Another question arises. Had he not worked many miracles? Had he not raised Lazarus and a number of others? Why then does he say, no sign shall be given to it except the sign of Jonah the prophet? I answer that the kind of sign they demand will not be given; or no sign that will benefit them will be given, for he knew that they would not be converted, because they were hardened. But he performed many signs for the sake of the elect and believers, of whom there were many afterwards.

If Jonah then is taken as a type of Christ, he is not so taken in every respect—he was sent to preach to the Ninevites, but he sought to flee from the presence of God. And he is seen to shrink from going to the east. The Son also was sent from God the Father to preach to the nations, but he was not unwilling to assume this ministry.The prophet appeals to those sailing with him to throw him into the sea, then he was swallowed by a great fish, then after three days he was given back up and afterwards went to Nineveh and fulfilled his ministry. But he was embittered beyond measure when God took pity upon the Ninevites. Christ willingly submitted to death, he remained in the heart of the earth, he came back to life and afterward went up to Galilee and commanded that the preaching to the Gentiles should begin. But he was not grieved to see that those who were called to acknowledge the truth were being saved. Thus just as bees in the field, when flitting about the flowers, always gather up what is useful for the provision of the hives, so we also, when searching in the divinely inspired Scriptures, need always to be collecting and collating what is perfect for explicating Christ's mysteries and to interpret the Word fully without cause for rebuke.

(Verse 41) The men of Nineveh will rise up in judgment with this generation, and will condemn it: for they repented at the preaching of Jonah. Not by the power of judgment, but by the example of comparison.

And behold, here is more than Jonah. Here, 'here' is an adverb of place, not a pronoun. Jonah, according to the Septuagint Interpreters, preached for three days: I for so much time. He to the unbelieving Assyrians: I to the people of God, the Jews. He to foreigners: I to fellow citizens. He spoke in simple words, doing nothing of signs: I doing so many signs, enduring the slander of Beelzebub. Therefore, there is more of Jonah here, that is, currently among you.

Not by a sentence of judgment, but by the comparison of their example; as He adds, For they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. This word 'hic' is to be taken as an adverb of place, not as a pronoun. Jonas (according to the LXX) preached for three days, (Jonah 3:4 ἔτι τρδῖς ἡμέδαι) I for this so long time; he to the Assyrians an unbelieving nation, I to God's own people the Jews; he preached with his voice only, doing no miracles, I, doing so many wonders, am falsely accused as Beelzebub.

So the queen of the south will condemn the Jews in the same manner as the men of Nineveh will condemn unbelieving Israel. This is the queen of Saba, of whom we read in the book of Kings and Chronicles, who leaving her nation and kingdom came through so many difficulties to hear the wisdom of Solomon, and brought him many gifts. Also in these instances of Nineveh and the queen of Saba, the faith of the Gentiles is significantly set above that of Israel.

For what saith He? "The men of Nineveh shall rise up, and shall condemn this generation, because they repented at the preaching of Jonas, and, behold, a greater than Jonas is here."

For he was a servant, but I am the Master; and he came forth from the whale, but I rose from death; and he proclaimed destruction, but I am come preaching the good tidings of the kingdom. And they indeed believed without a sign, but I have exhibited many signs. And they indeed heard nothing more than those words, but I have given a spring to every kind of self-denial. And he came being ministered unto, but I the very Master and Lord of all am come not threatening, not demanding an account, but bringing pardon. And they were barbarians, but these have conversed with unnumbered prophets. And of him no man had foretold, but of me all, and the facts agreed with their words. And he indeed, when he was to go forth, ran away that he might not be ridiculed; but I, knowing that I am both to be crucified and mocked, am come. And while he did not endure so much as to be reproached for them that were saved, I underwent even death, and that the most shameful death, and after this I sent others again. And he was a strange sort of person, and an alien, and unknown; but I a kinsman after the flesh, and of the same forefathers. And many more topics too might any one collect, were he to seek diligently for more.

For to hinder thy supposing that the result would be such with the Jews as with the Ninevites; that they would be converted, and that as in their case He established the tottering city, and converted the barbarians, so these too should turn unto Him after His resurrection; hear how He declares altogether the contrary. For that they should reap no good from hence in respect of their own benefit, but rather suffer incurable ills, this too He went on to declare by the parable of the evil spirit.

But for the present He is justifying their future sufferings, signifying that they would suffer justly. For their calamities and their desolation He represents by that similitude; but up to this time He is indicating the justice of their having to suffer all these things: which also in the Old Testament was His wont. Thus when about to destroy Sodom, He first defended Himself to Abraham, by showing the desolation and rareness of virtue, when indeed not even ten men were found in so many cities, who had made it their rule to live chastely. And to Lot also in like manner, He first signifies their inhospitality and their unnatural lusts, and then He brings the fire on them. And with regard to the deluge again He did the selfsame thing, by His acts excusing Himself to Noah. And also to Ezekiel in like manner, when He caused him dwelling in Babylon to see men's evil deeds in Jerusalem. And yet again to Jeremiah, when He said, "Pray not," excusing Himself He added, "Seest thou not what they do?" And everywhere He doeth the selfsame thing, as here also.

For what saith He? "The men of Nineveh shall rise up, and shall condemn this generation, because they repented at the preaching of Jonas, and, behold, a greater than Jonas is here."

For he was a servant, but I am the Master; and he came forth from the whale, but I rose from death; and he proclaimed destruction, but I am come preaching the good tidings of the kingdom. And they indeed believed without a sign, but I have exhibited many signs. And they indeed heard nothing more than those words, but I have given a spring to every kind of self-denial. And he came being ministered unto, but I the very Master and Lord of all am come not threatening, not demanding an account, but bringing pardon. And they were barbarians, but these have conversed with unnumbered prophets. And of him no man had foretold, but of me all, and the facts agreed with their words. And he indeed, when he was to go forth, ran away that he might not be ridiculed; but I, knowing that I am both to be crucified and mocked, am come. And while he did not endure so much as to be reproached for them that were saved, I underwent even death, and that the most shameful death, and after this I sent others again. And he was a strange sort of person, and an alien, and unknown; but I a kinsman after the flesh, and of the same forefathers. And many more topics too might any one collect, were he to seek diligently for more.

But He stops not even at this, but adds also another example, saying, "And the queen of the south shall rise up in judgment with this generation, and shall condemn them, because she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here."

This was more than the former. For Jonah went unto them, but the queen of the south waited not for Solomon to come to her, but went herself unto him, although she was both a woman, and a barbarian, and at so great a distance, no threat laid upon her, nor being in fear of death, but simply through the love of wise words. "But behold even a greater than Solomon is here." For in that case the woman came, but here I have come. And she indeed rose up from the uttermost parts of the earth, but I go about cities and villages. And his discourse was of trees and various kinds of wood, which could do no great good to his visitor: but mine, of secret things, and most awful mysteries.

The Ninevites typify those who cease from sin—the queen those that know not to sin; for penitence puts away sin, wisdom shuns it.

The Lord shows in these words that there shall be one resurrection of the good and the bad against certain heretics, who said that there should be two, one of the good, another of the bad. These words likewise overthrow that fable of the Jews, who use to say that the Resurrection shall be held a thousand years before the Judgment; these words clearly proving that the Judgment shall ensue straight upon the Resurrection. And shall condemn it.

Beautifully is the Church gathered out of the Gentiles spoken of as a queen who knows how to rule her ways. Of her the Psalmist speaks; The queen stood on thy right hand. (Ps. 45:9.) She is the queen of the south because she abounds in the fervour of the Holy Spirit. Solomon, interpreted 'peaceful,' signifies Him of whom it is said, He is our peace. (Eph. 2:14.)

Now, that we may give a simpler answer, it was not fit that the Son of God should be born of a human father's seed, lest, if He were wholly the Son of a man, He should fail to be also the Son of God, and have nothing more than "a Solomon" or "a Jonas," -as Ebion thought we ought to believe concerning Him.

Jonah, He says, after he left the belly of the whale, preached and was believed. But you will not believe Me even after My Resurrection. Wherefore you will be condemned by the Ninevites, who believed in My servant Jonah without any signs, and, what is more, were barbarians. But you who were nourished on the prophets and have seen signs, have not believed in Me, the Master. For this is what is meant by "Behold, a greater than Jonah is here."

The men of Nineveh will arise at the judgment with this generation. This is the indignity: first, the gentiles are preferred; secondly, the reason (v. 43).

Note that a person is good, either because he does not sin or because he repents. First, therefore, he prefers those who have repented, namely, the gentiles; secondly, those who have sinned (v. 42).

The Lord had compared his resurrection to Jonah; therefore they could believe that it would happen to them as to the Ninevites, who were set free. But the Jews were not only set free, they were dispersed. Hence the men of Nineveh... In these words an error of the Jews is excluded, namely, that the resurrection will occur before the judgment and that in the meantime Jerusalem will be rebuilt. And they appeal to Isaiah (25:6): "On this mountain the Lord will make a feast of fat things." Others said that the just and martyrs will rise one thousand years before the others, and they appeal to Revelation (20:1): "Then I saw an angel coming down from heaven, holding in his hand the key of the bottomless pit and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, that he should deceive the nations no more, till the thousand years were ended." Both are excluded when he says, They will arise with this generation, the good and those not good together. And will condemn it, by comparison but not by any authority, because they will rise among those to be condemned: "This is Jerusalem; I have set her in the center of the nations, with countries round about her. And she has wickedly rebelled against my statutes more than the countries round about her" (Ez 5:5). And why will they condemn them? Because they repented; but the scribes and Pharisees were not willing to do penance.

The Lord began his preaching with penance as the theme, as did John, but they did not listen: "No one repents of his wickedness" (Jer 8:6). Furthermore, the others did penance at one preaching by Jonah; but Jesus had preached to them many times, and yet they were not converted: "If I had not done among them the works which no one else did, they would not have sin" (Jn 15:24). Again, the former were converted by the preaching of one prophet; but the latter had not only a prophet but the Son of God. Hence it says in Hebrews (1:1): "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by his Son, whom he has appointed heir of all things, through whom also he created the world." And he continues: and behold a greater than Jonah here, as in Hebrews (3:3): "Yet Jesus was counted worthy of as much more glory than Moses as the builder of a house has more glory than the house." Therefore the Ninevites are preferred, because they did penance.

It was nothing strange for Christ to be more than Jonah and to be more than Solomon, for he is the Lord and they are the servants. But who are those who looked askance at the presence of the Lord, whereas foreigners listened to his servants?

But we should be afraid of what the Lord says in the Gospel: "The queen of the South will rise up in the judgment with this generation and will condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, a greater than Solomon is here." The Jews refused to listen to wisdom from the mouth of Wisdom; and we who possess Christ within ourselves refuse to listen to His wisdom. This is the supreme abomination: that the most beautiful daughter of the king is offered to us as a bride, and we choose to be coupled with the filthiest servant and to deal with harlots; and we want to go back to Egypt, to the lowliest food, since we reject the food from heaven.

the Queen of Sheba, that is, of the Homerite country, whom afterwards our Lord in the Gospels calls the Queen of the South, brought to Solomon spices from this very Barbaria, which lay near Sheba on the other side of the sea, together with bars of ebony, and apes and gold from Ethiopia which, though separated from Sheba by the Arabian Gulf, lay in its vicinity. We can see again from the words of the Lord that he calls these places the ends of the earth, saying: The Queen of the South shall rise up in judgment with this generation and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon.—Matt, xii, 42. For the Homerites are not far distant from Barbaria, as the sea which lies between them can be crossed in a couple of days, and then beyond Barbaria is the ocean, which is there called Zingion

(Verse 42.) The Queen of Austria will rise in judgment with this generation, and will condemn it because she came from the ends of the earth to hear the wisdom of Solomon. And behold, someone greater than Solomon is here. In the same way, the Queen of Austria will condemn the people of Judah, just as the men of Nineveh condemned the unbelieving Israel. This, however, is the Queen of Sheba, of whom we read in the Book of Kings and Chronicles: she, despite all the difficulties and leaving her people and empire behind, came to Judah to hear the wisdom of Solomon, and she brought him many gifts. But in Nineveh, the faith of the nations is secretly preferred to that of Israel.

But He stops not even at this, but adds also another example, saying, "And the queen of the south shall rise up in judgment with this generation, and shall condemn them, because she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here."

This was more than the former. For Jonah went unto them, but the queen of the south waited not for Solomon to come to her, but went herself unto him, although she was both a woman, and a barbarian, and at so great a distance, no threat laid upon her, nor being in fear of death, but simply through the love of wise words. "But behold even a greater than Solomon is here." For in that case the woman came, but here I have come. And she indeed rose up from the uttermost parts of the earth, but I go about cities and villages. And his discourse was of trees and various kinds of wood, which could do no great good to his visitor: but mine, of secret things, and most awful mysteries.

The church of the Gentiles, which in truth is gathered "from the ends of the earth," fulfills the place of the queen of the south, not providing gifts in "perishable things, silver" and spices, but faith, the incense of knowledge, the outpouring of an offering, the sweat of the virtues and the blood of martyrdom. For with such gifts the true Solomon is pleased, who is Christ, "our peace." For "Solomon" is interpreted as "peaceful."

The queen, He says, came from a great distance, despite her tender womanhood, to hear about trees and woods and certain things of nature. But though I came to you, speaking of ineffable things, you have not accepted Me.

The queen of the South will arise at the judgment with this generation and condemn it because of wisdom, which they refused to receive. It is recorded of her in 1 Kings (10:24) that she came to hear the wisdom of Solomon. She signifies the Church of believers: "At your right hand stands the queen in gold of Ophir." The Church is called queen, because it ought to rule: "A king who sits on the throne of judgment winnows all evil with his eyes" (Pr 20:8). Of the south by reason of the Holy Spirit: "Awake, O north wind, and come, O south wind. Blow upon my garden..." (S of S 4:16). That queen will arise in the judgment with that generation. Note that it does not say she did not sin, but that she was not rebellious. Why? Because she came from the ends of the earth to hear the wisdom of Solomon, as it says in 1 Kings (10:24); and there was no need for you to come from the ends of the earth, because he is here. Hence: behold a greater than Solomon here, because he was a temporal king and a sinner, but here is one innocent and eternal: "His power is an everlasting power which shall not pass away, and his kingdom one that shall not be destroyed" (Dan 7:14).

(Quæst. Ev. i. 8.) So that in these words the Lord signifies that some shall so believe, as not to have strength for the work of continence, and shall return to the world. He taketh unto him other seven, is to be understood that when any has fallen from righteousness, he shall also have hypocrisy. For the lust of the flesh being cast out of its wonted works by penitence, when it finds not any delights in which it may rest, returns the more greedily, and again takes possession of the soul, if carelessness has ensued, and there has not been introduced as the dweller in the cleansed abode the word of God in sound doctrine. And as he will not only have the seven vices which are the contraries of the spiritual virtues, but will hypocritically feign that he has the virtues, therefore his old lust, taking to itself seven other worse, that is, this seven-fold hypocrisy, returns to him so as to make the last state of that man worse than the former.

(Mor. xxxiii. 3.) The dry places where no water is are the hearts of the righteous, which by the power of discipline are dried from all humours of carnal lust. The wet places are the minds of worldly men, which the humour of carnal lust fills, and makes watery; in such the Devil imprints his footsteps the more deeply, inasmuch as in his wanderings he comes down upon such hearts as upon low and marshy ground.

The law which was given later intervened, casting out the unclean spirit dwelling in the hearts of the elect people. It kept that spirit away as if it were surrounding the people with its protective power. Going out from there, the spirit wandered among the nations in the deserts and arid places, leaving behind its old home, so that it might rest in these places until the day of judgment and not in a troubled dwelling [as Israel provided].But when God's grace was imparted afresh to the nations, flowing as a living fountain through the cleansing water [of baptism], there was no place for the spirit to continue living among them, and indeed he had no rest with them. After reconsidering its present situation, the spirit believed the best thing to do was to return to the house from which it had come. That house, having been cleaned out through the law, decorated with the proclamation of the prophets and finally prepared by the coming of Christ, was found to be vacant. The custodian of the law had left—because the whole law [was valid] until John—and those living there did not receive Christ. Also, there was no inhabitant in the dwelling, and it had been left unguarded. Because of the concern of those who were living there before, the place had been kept clean and adorned for the incoming dweller. Then seven spirits even more evil entered in—as many as there were the gifts of grace offered by Christ which God's all-embracing wisdom had placed there with a sevenfold glory. In this way the possession of wicked spirits was as great as the possession of grace would have been. Thus "the last state of that man becomes worse than the first," because the unclean spirit left the house for fear of the law but now returns with a vengeance because of the grace that was rejected.

(Verse 43) But whenever an unclean spirit has gone out of a person, it roams through arid places, searching for rest but does not find any. Then it says, 'I will return to my house from which I came.' And when it comes, it finds the house empty, swept clean, and put in order. Then it goes and brings along with it seven other spirits more evil than itself, and they enter and dwell there. And the last state of that person becomes worse than the first. For heretics are in a much worse condition than the Gentiles: because in the former there is hope of faith, and in the latter there is the battle of discord. Although this understanding seems to prefer applause and the appearance of doctrine, I do not know whether it has the truth. For from the fact that a finite or parabolic, or exemplary, sequence follows: so it will be for this wicked generation: we are compelled not to refer to heretics and any other people, but to the Jewish people as a parable, so that the context of the passage does not flow passively and vaguely in different directions and is confused like the custom of fools; but let it adhere to itself, either responding to what came before or what comes after. An unclean spirit went out from the Jews, when they received the Law, and walked through dry places, seeking rest for itself. Being driven out by the Jews, it walked through the deserted places of the Gentiles; and when they later believed in the Lord, he, not finding a place among the nations, said:

Some suppose that this place is spoken of heretics, because the unclean spirit who dwelt in them before when they were Gentiles, is cast out before the confession of the true faith; when after they went over to heresy, and garnished their house with feigned virtues, then it is that the Devil, having taken to him other seven evil spirits, returns and dwells in them; and their last state becomes worse than their first. And indeed heretics are in a much worse condition than the Gentiles; for in the heretics was a hope of faith, in the Gentiles a war of discord. Yet though this exposition has a plausibility and a show of learning, I am doubtful of its truth. For by the concluding words of this, whether it be parable or example, Titus shall it he to this evil generation, we are compelled to refer it, not to heretics, or to men in general, but to the Jewish people. So the context of the passage may not shift about loosely and vaguely, and be like unmeaning speeches, but may be consistent with itself from first to last. The unclean spirit then went out from the Jews when they received the Law; and being cast out of the Jews, he walked through the wilderness of the Gentiles; as it follows, He walketh through dry places seeking rest.

And when they believed on the Lord, the Devil, finding no place among the nations, said, I will return into my house whence I came out; I have the Jews from whom I formerly departed. And when he is come, he findeth it empty, swept, and garnished. For the temple of the Jews was empty, and had not Christ to dwell therein, He having said, Arise, let us go hence. (John 14:31) Seeing then they had not the protection of Angels, and were burdened with the useless observances of the Law, and the traditions of the Pharisees, the Devil returns to his former dwelling, and, taking to him seven other dæmons, inhabits it as before. And the last state of that nation is worse than the first, for they are now possessed by a larger number of dæmons in blaspheming Jesus Christ in their synagogues, than they were possessed with in Egypt before they had knowledge of the Law; for it is one thing to have no belief that He should come, another not to receive Him when He is come. A number seven-fold is joined with the Devil, either because of the sabbath, or from the number of the Holy Spirit; (Is. 11:2) that as in Isaiah upon the bud which comes from the root of Jesse, seven spirits of virtues are related to have descended; so on the other hand an equal number of vices should be poured forth upon the Devil. Beautifully then are seven spirits said to be taken to him, either because of the breaking of the sabbath, or because of the heinous sins which are contrary to the seven gifts of the Holy Spirit.

When therefore He had condemned them, having proved most amply that they were sinning inexcusably, and that their disobedience arose from their own perverseness not from their Teacher's inability, and when He had demonstrated this as well by many other arguments, as also by the Ninevites, and by the queen: then He speaks also of the punishment that should overtake them, darkly indeed, yet He doth speak of it, interweaving an intense fear in His narration.

"For when," saith He, "the unclean spirit is gone out of the man, he walketh through dry places, seeking rest; and finding none, he saith, I will return to my house from whence I came out; and when he is come, he findeth it empty, and swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there, and the last state of that man is worse than the first. Even so shall it be also unto this generation."

By this He signifies, that not only in the world to come, but here too they should suffer most grievously. For since He had said, "The men of Nineveh shall rise up in judgment, and shall condemn this generation;" lest, on account of the postponement of the time, they should despise and grow more careless, by this He brings His terror close upon them. Wherewith the prophet Hosea likewise threatening them said, that they should be "even as the prophet that is beside himself, the man that is carried away by a spirit;" that is to say, as the madmen, and distracted by evil spirits, even the false prophets. For here, by "a prophet that is beside himself," he means the false prophet, such as are the augurs. Much to the same effect Christ also tells them, that they shall suffer the utmost evils.

Seest thou how from everything He urges them to attend to His sayings; from things present, from things to come; by those who had approved themselves (the Ninevites, I mean, and that queen), and by the offending Tyrians and Sodomites? This did the prophets likewise, bringing forward the sons of the Rechabites, and the bride that forgetteth not her proper ornament and her girdle, and "the ox that knoweth his owner, and the ass that remembereth his crib." Even so here too, when He had by a comparison set forth their perverseness, He speaks afterwards of their punishment also.

What then can the saying mean? As the possessed, saith He, when delivered from that infirmity, should they be at all remiss, draw upon themselves their delusion more grievous than ever: even so is it with you. For before also ye were possessed by a devil, when ye were worshipping idols, and were slaying your sons to the devils, exhibiting great madness; nevertheless I forsook you not, but cast out that devil by the prophets; and again in my own person I am come, willing to cleanse you more entirely. Since then you will not attend, but have wrecked yourselves in greater wickedness (for to kill prophets was a crime not nearly so great and grievous as to slay Him); therefore your sufferings will be more grievous than the former, those at Babylon, I mean, and in Egypt, and under the first Antiochus. Because what things befell them in the time of Vespasian and Titus, were very far more grievous than those. Wherefore also He said, "There shall be great tribulation, such as never was, neither shall be." But not this only doth the illustration declare, but that they should be also utterly destitute of all virtue, and more assailable by the power of the devils, than at that time. For then even although they sinned, yet were there also among them such as acted uprightly, and God's providence was present with them, and the grace of the Spirit, tending, correcting, fulfilling all its part; but now of this guardianship too they shall be utterly deprived; so He tells them; so that there is now both a greater scarcity of virtue, and a more intense affliction, and a more tyrannical operation of the devils.

Ye know accordingly even in our generation, when he who surpassed all in impiety, I mean Julian, was transported with his fury, how they ranged themselves with the heathens, how they courted their party. So that, even if they seem to be in some small degree chastened now, the fear of the emperors makes them quiet; since, if it were not for that, far worse than the former had been their daring. For in all their other evil works they surpass their predecessors; sorceries, magic arts, impurities, they exhibit in great excess. And amongst the rest, moreover, strong as is the curb which holds them down, they have often made seditions, and risen up against kings, which has resulted in their being pierced through with the worst of evils.

Where now are they that seek after signs? Let them hear that a considerate mind is needed, and if this be wanting, signs are of no profit. See, for instance, how the Ninevites without signs believed, while these, after so many miracles, grew worse, and made themselves an habitation of innumerable devils, and brought on themselves ten thousand calamities; and very naturally. For when a man, being once delivered from his ills, fails to be corrected, he will suffer far worse than before. Yea, therefore He said, "he finds no rest," to indicate, that positively and of necessity such an one will be overtaken by the ambush of the devils. Since surely by these two things he ought to have been sobered, by his former sufferings, and by his deliverance; or rather a third thing also is added, the threat of having still worse to endure. But yet by none of these were they made better.

All this might be seasonably said, not of them only, but of us also, when after having been enlightened, and delivered from our former ills, we again cleave unto the same wickedness, for more grievous also thenceforth will be the punishment of our subsequent sins. Therefore to the sick of the palsy also Christ said, "Behold, thou art made whole; sin no more, lest a worse thing come unto thee;" and this to a man who was thirty-eight years in his infirmity. And what, one might ask, was he to suffer worse than this? Something far worse, and more intolerable. For far be it from us, that we should endure as much as we are capable of enduring. For God is at no loss for inflictions. For according to the greatness of His mercy, so also is His wrath.

Or, the dry places are the hearts of the faithful, which after they have been purged from the weakness of loose thoughts, the crafty lier-in-wait tries if by any means he may fix his footsteps there; but flying from the chaste spirit, the Devil finds no resting-place to his mind but in the heart of the wicked; as it follows, and findeth none.

For when any one is converted to the faith, the Devil is cast out of him in Baptism, who driven thence wanders up and down through the dry places, that is, the hearts of the faithful.

He calls the hearts of the Gentiles, dry places, as lacking all the moisture of wholesome waters, that is of the holy Scriptures, and of spiritual gifts, and strangers to the pouring in of the Holy Spirit.

The Devil supposed he should have rest for ever among the Gentiles, but it is added, and findeth none, because when the Son of God appeared in the mystery of His incarnation, the Gentiles believed.

He shows that they have been brought to utter perdition by not accepting Him. For just as those who have been delivered from demons suffer worse things if they become lazy and careless, so it is that your generation was possessed of a demon when it worshipped the idols. But this demon was cast out by means of the prophets. Then I Myself came, wishing to cleanse you further. But since you rejected Me, and, indeed, are eager to slay Me, as your sin is worse, so will your punishment be worse, and your last captivity will be more grievous than the former. You, O reader, must also understand this, that the unclean spirit is cast out by baptism and goes forth among waterless and unbaptized souls; but it does not find rest in them. Rest for demons is to harass with evil deeds those who are baptized, for they already possess those who are unbaptized. Therefore the demon returns with seven other spirits to the one who is baptized. For just as there are seven gifts of the Holy Spirit, so, on the contrary, there are seven spirits of evil. When the demon re-enters the one who is baptized, the disaster is worse. For, previously, there was hope of being cleansed through baptism. But now there is no hope of a second baptism, unless it be by the baptism of repentance, which is exceedingly toilsome.

When the unclean spirit has gone out of a man... Above he showed that the gentiles were preferable to the Jews; here he wants to confirm this with an example. First, he presents the example; secondly, he applies it (v. 45b).

He gives the example of an unclean spirit. But one must keep in mind that sometimes an example is taken from some occurrence, sometimes from a parable. When it is taken from an occurrence, it is required that each be explained separately, so that both need their own explanation, as was done here, when the example of Jonah was presented. Sometimes the example from a parable is presented, as when it is said, "The kingdom of heaven is like unto..." In this case there is no need to state what is in the kingdom of heaven. Therefore we can say according to Jerome that it is a similitude and a parable. In that case there is one sense. Or, according to Augustine, it is taken from an occurrence, and then there are two senses.

The unclean spirit goes out of a man in two ways, because sometimes he torments a man in a bodily way, sometimes in a spiritual. Hence it is necessary to see how a man is filled with an unclean spirit; how in a bodily manner and how in a spiritual; thirdly, how it pertains to the matter at hand. Therefore, four things were said: first, liberation from an unclean spirit; secondly, repeated affliction; thirdly, the occasion; fourthly, the occasion of the second affliction.

He says, therefore, When the unclean spirit has gone out of a man... Anything mixed with a baser thing is called unclean, with a purer thing, more pure. For example, if silver is mixed with lead, it becomes baser. Accordingly, a created spirit, if it is united with one lower than itself, is called an unclean spirit. And sometimes it goes out of a man, whom it was harassing corporeally, and sometimes whom it was vexing spiritually, as in baptism. Consequently, the renewed harassment is mentioned, as well as the occasion: first, on the part of the demon; secondly, on the part of those harassed. On the part of the demon, in regard to those others; secondly, as to these. For it is the demon's custom to be restless unless he causes harm, because he loved sin from the beginning. Hence when he is expelled from anyone, he looks elsewhere to cause vexation. Hence he says, he walks through dry places seeking rest, but he finds none. Hence sometimes he does not find rest. Where he does is described in Job (40:21): "Under the lotus plant he lies, in the covert of the reeds and in the marsh." Marshy places are hearts given to voluptuous pleasures; dry places are those who scorn such pleasures but are turned aside by prosperity. Ezekiel (37:11) says of these: "Our bones are dried up, and our hope is lost." He says, he walks and seeks out any man he might deceive. Hence the fact that he walks shows his diligence: "Be sober, be watchful. Your adversary, the devil, goes about like a roaring lion, seeking someone to devour" (1 Pt 5:8). Seeking rest, but he finds none except in marshy places. So it was that leaving the Jews, he went to the gentiles who are dry of the dew of divine grace; but he did not find rest, because he was cast out, for they received God's word.

(Mor. vii. 17.) For it often happens that the soul in the commencement of its progress is lifted up, and prides itself on its virtues, that it opens an entrance to the adversary who is raging against it, and who shows himself the more violent in breaking into it, by how much he was grieved at being cast out, though but for a short space.

(Verse 44.) I will return to my home, from which I departed. This is, I will go to the Jews, whom I had dismissed before.

And returning to his house whence he had gone out, he findeth it empty, of good works through slothfulness, swept, that is, of its old vices by Baptism, and garnished with feigned virtues through hypocrisy.

Then he says, 'I will return to the house from which I came.' From these words you can gather that if the devil is ever driven out of a person because he does penance, he does not leave him forever, for it is written of Christ that the devil left him for a time (Lk 4:13). From this we are given to understand that men should always be on their guard, lest he return. And this is why he says, I will return...

And coming, he finds it empty. Here is presented the occasion for his second harassment. And if we refer it to the Jews, it is plain that when he was driven from the gentiles, he returned to the Jews. Hence three occasions for his return are presented, namely, idleness; therefore he says, empty: "Idleness teaches much evil" (Sir 33:24). Accordingly, Jerome: "Always do something good, so that the devil will find you busy." Hence empty, i.e., idle: "The foe gloated over her, mocking at her downfall" (Lam 1:7). Swept with brooms, because something cleaned with brooms is not thoroughly cleaned. Hence sweeping amounts to superficial cleaning. A thorough cleaning needs fire, as it says in the Law that vessels should be cleansed with fire. And ornamented, i.e., superficially adorned. Something ornamented has its own beauty and a beauty that comes from the adornment: "May our daughters be like corner pillars, adorned as a likeness of the temple" (Ps 144:12). But those who would be secure ought to have an inward beauty: "The princess is decked in her chamber with gold-woven robes; in many-colored robes she is led to the king" (Ps 45:13). But when the adornment is only external, one is not left by the devil. So it was with the Jews, for they observed the Sabbath by resting from good more than from evil. They also showed too much concern about the trivial matters of the Law.

When there is forgiveness of sins through the sacraments, the house is cleaned; but the Holy Spirit must be a necessary inhabitant. And the Holy Spirit inhabits only those who are humble of heart, for God says, "Upon whom will my Spirit rest?" And he answers the question: "Upon the one who is humble and quiet and who fears my word." Therefore, when he is the inhabitant, he fills up, rules, acts, deters from evil, inspires one to do good and tempers justice with sweetness, so that one may do good with the love of an upright heart and not with the fear of punishment. But once that unclean spirit that made you evil has gone out of you, that is, from your mind, when your sins have been forgiven, it roams through dry places in search of a resting place. Finding none, the unclean spirit returns to his house, where he finds everything clean and in order. Then he takes with him seven other spirits more evil than himself; and the last state of that person becomes worse than the first. He takes with him seven other spirits. What is meant by "seven other spirits"? Is the unclean spirit itself sevenfold? What does this mean? By seven the whole group is signified. The whole spirit went away, the whole spirit came back; and would that only one spirit returned! What does it mean: "He takes with him seven other spirits"? Those spirits you did not have when you were evil, you will have unexpectedly when you are good. Listen carefully while I explain as best I can. By a sevenfold operation the Holy Spirit is committed to our care, so that we may have the "spirit of wisdom and understanding, counsel and fortitude, knowledge and true godliness, and fear of God." Arrayed on the opposite side of this sevenfold good is the sevenfold evil: the spirit of stupidity and error, the spirit of foolhardiness and cowardice, the spirit of ignorance and impiety, and the spirit of pride against the fear of God. These are seven evil spirits. What are the seven other spirits even more evil? The seven other spirits even more evil are found in hypocrisy. One evil spirit is the spirit of stupidity, the other worse evil is the pretense of wisdom. The evil spirit of error, the other worse evil, is the pretense of truth. The evil spirit of foolhardiness, the other worse evil, is the pretense of counsel. The evil spirit of cowardice, the other worse evil, is the pretense of fortitude. The evil spirit of ignorance, the other worse evil, is the pretense of knowledge. The evil spirit of impiety, the other worse evil, is the pretense of piety. The evil spirit of pride, the other worse evil, is the pretense of fear. Seven were intolerable. Who will tolerate fourteen? Necessarily, therefore, when the pretense of truth is added to malice, the last state of that person becomes worse than the first.

We cannot have the grace of God except through the fear of God. No one receives the grace of God unless he fears God. He who does not have grace ought to fear greatly for himself; likewise, if the Lord restores to a man the grace he had lost, he ought to fear greatly for himself, lest he lose it and become ungrateful, "and the last state of that man becomes worse than the first."

This is said with good reason. For when someone who has once been freed from evils loses self-control, he suffers a much worse fall than previously. For this reason "he passes through waterless places seeking rest." This indicates how thoroughly the demons' stratagem has taken hold of such a person—completely and absolutely. There are many reasons why such a person should have kept himself under control before it is too late. He has already suffered. He has been redeemed. The threat of a worse future punishment should be constraining. But none of these reasons has prevailed to make them better.Now remember how the evil spirit inhabited the people when they were in Egypt, how they lived according to Egyptian customs and laws and became filled with all kinds of uncleanness. When they had been delivered by Moses and had received the law as a guide calling them to the light of true divine knowledge, the wicked and unclean spirit left them. But what happens when someone who has believed now disbelieves? The demons again take up their abode there with a vengeance. For just as the Holy Spirit, when he sees a person's heart desisting from all uncleanness, abides and dwells and rests in that one, so also the unclean spirit likes to take lodging in the souls of the lawless.

(Verse 45) And coming, he finds it empty, swept clean, and put in order. Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man becomes worse than the first. So it will be with this wicked generation. For the temple of the Jews was empty, and it did not have Christ as a guest, who said: Rise, let us go from here (John 14:31). And in another place: Your house shall be left to you desolate (Luke 13:35). Therefore, since both God and the angels did not have protection, and they were adorned with superfluous observances of the Law and traditions of the Pharisees, the devil returns to his former seat: and adding to himself a group of demons, he inhabits his former home, and the last things of that people become worse than the previous ones. For now they are possessed by a much greater number of demons, blaspheming Christ Jesus in their synagogues, than they were possessed in Egypt before the knowledge of the Law: for it is one thing not to believe in the coming One, and another not to receive Him who has come. But the number seven, whether understood to refer to the devil because of the Sabbath, or because of the number of the Holy Spirit: just as it is narrated that the seven spirits of virtues descended upon the rod from the root of Jesse and the flower that ascended from the root (Isa. XI); so, on the contrary, the number of vices is consecrated in the devil.

Then he goes and brings with him seven other spirits more evil than himself. Here he deals with the second and more serious harassment. It is shown to be more serious, first, as to the number; secondly, as to duration; thirdly, as to effect. As to number, because he brings seven. According to Chrysostom the literal explanation is that when anyone falls and is not careful, something worse happens to him: "See, you are well! Sin no more, that nothing worse befall you" (Jn 5:14). According to Augustine he brings seven in two ways: for sometimes a penitent does penance, but then acts negligently; as a result he becomes more prone: "God gave them up to a base mind" (Rom 1:28). By the fact that he says seven the entire number of vices is signified. Augustine, however, explains it differently: some commit a certain sin, but in the state of repentance they add hypocrisy. And just as the gifts of the Holy Spirit are seven, so there are seven hypocrisies. Hence they were simple vices at first, then are added the hypocrisies, which are worse. And they are described as seven either on account of the totality of vices or on account of the Sabbath. Those who sin in this way will become fixed in evil; hence he says, they enter and dwell there, because they do not wish to leave: "Why then has this people turned away in perpetual backsliding? They hold fast to deceit, they refuse to return" (Jer 8:5). If it is applied to the Jews, it is clear that he dwells in them and does not wish to depart from them.

And the last state of that man becomes worse than the first. This refers to the effect of the harassment. Literally, one who is punished more is harassed more; hence 2 Peter (2:21): "It would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment." Again, as to the Jews, who acted worse by blaspheming Christ than by worshipping idols. Therefore he concludes: So shall it be with this evil generation, because it will become worse for them than it was for those in Egypt.