Monday of the 7th week after Pentecost

And all bore witness to him and marveled at the words of grace that proceeded from his mouth. They bore witness to him, attesting truly, as he had said, that he was the one whom the prophets had sung about, truly anointed with the grace of the Holy Spirit, and that they themselves, the poor, the blind, the captives, and the broken, needed his gifts in every way.

And they said: Is this not the son of Joseph? What blindness of the Nazarenes, who, though they recognize him by his words and deeds to be the Christ, despise him solely on account of his lineage. However, their error is our salvation and the condemnation of heretics. For they saw Jesus Christ so much as a man, that they called him the son of Joseph, and according to other evangelists, the carpenter, or the son of the carpenter. Among these things, it should be observed why Christ, appearing in the flesh, wanted to be called the son of a carpenter, or rather the carpenter himself. It is to be understood with sound intellect that even by this he taught that he was the son of the one who, before the ages, created God, who in the beginning made the heaven and the earth. For even if human things cannot be compared to divine things, it is still a perfect symbol because the father of Christ works with fire and spirit. Wherefore his precursor said of him as the carpenter's son: He will baptize you with the Holy Spirit and fire (Luke II). He who in this great house of the world makes vessels of different kinds. Indeed, he transforms vessels of wrath into vessels of mercy by softening them with the fire of the spirit. Hence Malachi rightly said, speaking in the person of the Father: Behold, I will send my messenger, and he will prepare the way before me, and suddenly the Lord whom you seek will come to his temple, and then he added shortly after: And he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them like gold and silver. But the Jews, ignorant of this sacrament, despise the works of divine power by contemplating his carnal lineage, as is evident not only from their preceding actions but also from the Lord's subsequent words, when it is added:

They bare Him witness that it was truly He, as He had said, of whom the prophet had spoken.

To denote the belief in the attending multitude, there is added: And all bore witness to him; all, that is, some from among all, bore witness to his holiness and innocence: Job twenty-nine: "The ear that heard me blessed me, and the eye that saw me bore witness to me." And since they could not express his grace in words, therefore there is added: And they wondered at the words of grace that proceeded from his mouth, just as the doctors also wondered "at his prudence and his answers," above in chapter two. And they are called words of grace, according to that passage in Ecclesiastes ten: "The words of the mouth of a wise man are grace"; and especially of this one, to whom Peter said in John six: "You have the words of eternal life"; and he himself said of himself: "The words that I have spoken to you are spirit and life." And therefore in the Psalm: "Grace is poured forth upon your lips, therefore God has blessed you forever."

After he introduced the prophetic testimony for the instruction of believers, here he introduces an authoritative example for the confutation of detractors. And because detractors, when they are confuted, become worse, since they become persecutors, therefore in this part there are two sections. In the first of which is set forth the confutation of detractors; in the second, the avoidance of persecutors. The first part has two sections. In the first are set forth the insults of the detractors; in the second are introduced prophetic examples confuting the detractors.

He expresses the insults of the detractors in three ways, namely by way of open reproach, by way of hidden irony, by way of explicit invective. By way, I say, of open reproach he expresses it when he says: And they said: Is not this the son of Joseph? They called the Son of God the son of a carpenter; him who was conceived of the Holy Spirit and from a virginal womb they said was begotten by conjugal intercourse: whence in Matthew thirteen it is said that they were saying: "Is not this the carpenter's son?" Bede: "Great blindness, when him whom they recognize by words and deeds to be Christ, they despise on account of mere knowledge of his lineage." Something similar to this was said of Saul, in 1 Kings ten: "What has happened to the son of Kish? Is Saul also among the Prophets?" and in 2 Kings twenty: "We have no part in David, nor inheritance in the son of Jesse." These things, however, were said not by all, but by the wicked, namely the scribes and Pharisees: whence it does not contradict what was said before, that "all bore witness to him." A similar manner of speaking is found in Scripture: "When he slew them, they sought him"—not the dead, but others. This moreover is the custom of the wicked, that when they hear someone praised, they immediately oppose it: and if they cannot do so on the part of character and knowledge, at least on the part of birth, according to that passage in Ecclesiasticus eleven: "Turning good into evil, he lies in ambush, and upon the elect he places a stain." Or even those same ones who previously praised, afterwards despised, according to that passage of the Psalm: "They praised his praise. They quickly acted and forgot his works." Or it can be understood otherwise, so that, although it is narrated here immediately, it did not however happen immediately, but after the fact.

Since they did not understand Christ who had been anointed and sent by God, who was the Author of such wonderful works, they returned to their usual ways and said foolish and useless things about him. They wondered at the words of grace that he spoke. Yet they treated these words as worthless. They said, "Isn't this Joseph's son?" But how does this diminish the glory of the Worker of the miracles? What prevents him from being both venerated and admired, even had he been, as was supposed, Joseph's son? Don't you see the miracles? Satan is fallen, the herds of devils are vanquished, and multitudes are set free from various kinds of sicknesses. You praise the grace that was present in his teachings. Do you, then, in Jewish fashion, think lightly of him, because you thought Joseph was his father? How absurd! Truly is it said about them, "See! They are a foolish people. They are without understanding! They have eyes and don't see, ears, and do not hear."

But what prevents Him from filling men with awe, though He were the Son as was supposed of Joseph? Do you not see the divine miracles, Satan already prostrate, men released from their sickness?

(Hom. 48. in Matt.) When our Lord came to Nazareth, He refrains from miracles, lest He should provoke the people to greater malice. But He sets before them His teaching no less wonderful than His miracles. For there was a certain ineffable grace in our Saviour's words which softened the hearts of the hearers. Hence it is said, And they all bare him witness.

(ubi sup.) But foolish men though wondering at the power of His words little esteemed Him because of His reputed father. Hence it follows, And they said, Is not this the son of Joseph?

Come, now, if you have read in the utterance of the prophet in the Psalms, "God hath reigned from the tree," I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king is signified, and not Christ, who has reigned from that time onward when he overcame the death which ensued from His passion of "the tree.

It can not be wondered at that they lost their salvation who cast the Saviour out of their city. But the Lord who taught His Apostles by the example of Himself to be all things to all men, neither repels the willing, nor chooses the unwilling; neither struggles against those who cast Him out, nor refuses to hear those who supplicate Him. But that conduct was the result of no slight enmity, which, forgetful of the feelings of fellow citizens, converts the causes of love into the bitterest hatred. For when the Lord Himself was extending His blessings among the people, they began to inflict injuries upon Him, as it follows, And they led him unto the brow of the hill, that they might cast him down.

And they were all filled with wrath in the synagogue upon hearing these things, and they rose up and drove Him out of the city. Indeed, the sacrileges of the Jews, which the Lord had foretold long before through the prophet, saying: "They repay me evil for good" (Psalm 35), He teaches in the Gospel to have been completed. For while He was spreading benefits among the people, they inflicted injuries. Nor is it surprising that they lost salvation, who drove the Savior out of their borders. For the Lord is moral, and He who taught His apostles by His own example to become all things to all men, neither rejects the willing, nor binds the unwilling, nor resists those who cast Him out, nor fails those who ask. Thus, elsewhere, He left the Gerasenes, as they could not bear His powers, as if they were weak and ungrateful. At the same time, understand that it was not out of necessity but a voluntary passion of the body; not captured by the Jews, but offered by Himself. For indeed, when He wills, He is captured; when He wills, He escapes; when He wills, He is suspended; when He wills, He is not held.

After the confutation of the detractors has been described, there is here subjoined the evasion of the persecutors. This part has two sections. In the first is described the persecution of the malicious; in the second, the evasion of the persecutors. For the description of the persecution of the malicious, three things are introduced, namely anger of mind, violence of action, and perfidy on the part of the intended end. He therefore intimates anger of mind in what he says: And all in the synagogue were filled with anger, hearing these things. Whence that passage of Amos five is verified: "They hated him who reproves in the gate" etc.; on account of which it is said in Proverbs nine: "Do not rebuke a scoffer, lest he hate you; rebuke a wise man, and he will love you." Whence from the hearing of the truth they were not instructed, but rather blinded and angered; against which it is said in Ecclesiastes seven: "Do not be quick to anger, for anger rests in the bosom of a fool"; and Job five: "Truly anger kills the foolish man," because, as it is said in Proverbs twenty-seven, "anger has no mercy, nor fury breaking forth."

He convicted them of their evil intentions, and therefore they are enraged, and hence what follows, And all they in the synagogue when they heard these things were filled with wrath. Because He had said, This day is this prophecy fulfilled, they thought that He compared Himself to the prophets, and are therefore enraged, and expel Him out of their city, as it follows, And they rose up, and cast him out.

And they led him, it says, to the brow of the hill on which their city was built, that they might throw him down headlong. But he, passing through the midst of them, went his way. O inheritance worse than the disciples' teacher! The devil tempts the Lord with words, the Jews with deeds. The former says, Throw yourself down; the latter attack to throw him down. Indeed, the Lord had ascended to the brow of the hill to be thrown down, but through the midst of them, with the mind of the furious suddenly changed or stunned, he descended, for he preferred to heal rather than to destroy them, so that seeing their wicked attempts frustrated, they might desist from demanding his death henceforth. For the hour of his passion had not yet come, which was not to be on any Sabbath, but on the Preparation of the Passover. Nor had he yet approached the place of passion, which was not in Nazareth, but prefigured in Jerusalem by the blood of sacrifices. Nor had he chosen the kind of death, which was proclaimed from the beginning as crucifixion. Therefore, he wished not to be thrown down by the Nazarenes, not to be stoned by the Jerusalemites, not to be killed among the Bethlehemite children by Herod, nor to be consummated by any other death. For what sign of regal power would shine forth in such a death, whereby the forehead of the faithful might be armed? But only the banner of the cross was awaited, the figure of which could be traced with the swiftest motion of the right hand against the temptations of the malignant enemy, and the same figure could also be considered a type of singular monarchy. As the Apostle, expounding the triumph of the cross, says: At the name of Jesus every knee should bow, of those in heaven, and on earth, and under the earth (Philippians 2). For this is why the peaks of the same cross extend to the heavens, the depths reach the underworld, and the arms cover the earth.

Worse are the Jewish disciples than their master the Devil. For he says, Cast thyself down; they actually attempt to cast Him down. But Jesus having suddenly changed His mind, or seized with astonishment, went away, since He still reserves for them a place of repentance. Hence it follows, He passing through the midst of them went his way.

He intimates, however, the violence of action, when he adds: And they rose up and cast him out of the city, as though a blasphemer; for so it was commanded: Leviticus twenty-four: "Bring forth the blasphemer outside the camp, and let all the people stone him." And so that parable of Matthew twenty-one is verified, in which it is said that the tenants "cast the son of the householder outside the vineyard; for the vineyard of the Lord of hosts is the house of Israel," Isaiah five. So they did to Stephen, Acts seven: "They rushed upon him with one accord and cast him outside the city" etc. Whence the Savior could have said to them that passage of Judges eleven: "Are you not the ones who hated me and cast me out of my father's house?"

Their perfidy however from the standpoint of the intended goal he explains, when he adds: And they led him to the brow of the hill, as if to say: not through the gate, on which their city was built. They were leading him to a precipitous place to cast him down headlong: whence that saying of the wise woman in Second Kings twenty could be spoken to that insane people: "Why do you cast down the inheritance of the Lord?" In this, however, that they wished to cast him down headlong, "they were worse than the devil, as Bede says, because he said only in word: Cast yourself down: these attempted it in deed"; but they were not able, because he had the power to lay down his life, as is said in John ten. Whence Bede: "He wished not to be cast down headlong by the Nazarenes, not to be stoned by the Jerusalemites, not to be slain among the children by Herod; but to await the triumph of the cross. For the cross itself is the type of a singular monarchy, that in the name of Jesus every knee should bow etc., Philippians two. And hence it is that the top of the cross points to the heavens, its base reaches to the underworld, and its horns cover the earth."

So they threw him out of their city, pronouncing by their action their own condemnation. So they confirmed what the Savior had said. They themselves were banished from the city that is above, for not having received Christ. That he might not convict them only of impiety in words, he permitted their disrespect of him to proceed to deeds. Their violence was irrational and their envy untamed. Leading him to the brow of the hill, they sought to throw him from the cliff. But he went through the midst of them without taking any notice, so to say, of their attempt. He did not refuse to suffer—he had come to do that very thing—but to wait for a suitable time. Now at the beginning of his preaching, it would have been the wrong time to have suffered before he had proclaimed the word of truth.

And yet even at Nazareth He is not remarked as having preached anything new, whilst in another verse He is said to have been rejected by reason of a simple proverb.

Jesus speaks about the sacrileges of the Jews, which the Lord had foretold long ago through the prophet. These sacrileges were predicted in the verse of a psalm which declares that he would suffer when in the body. It says, "They repaid me with evil things for good." These are fulfilled in the Gospel. For when he himself spread blessings among the peoples, they inflicted injuries. No wonder they who threw the Savior out of their nation lost salvation.27At the same time, understand that he was not forced to suffer the passion of his body. It was voluntary. He was not taken by the Jews but given by himself. Indeed, he is taken when he wants to be. He glides away when he wants to. He is hung when he wants to be. He is not held when he does not wish it. Here he goes up to the summit of the hill to be thrown down. But, behold, the minds of the furious men were suddenly changed or confused. He descended through their midst, for the hour of his passion had not yet come. Indeed, he still preferred to heal the Jews, rather than destroy them, so that through the unsuccessful outcome of their frenzy, they would cease to want what they could not attain.

At the same time we must understand that this bodily endurance was not necessary, but voluntary. When He wills, He is taken, when He wills, He escapes. For how could He be held by a few who was not held by a whole people? But He would not have the impiety to be the deed of the many, in order that by a few indeed He might be afflicted, but might die for the whole world. Moreover, He had still rather heal the Jews than destroy them, that by the fruitless issue of their rage they might be dissuaded from wishing what they could not accomplish.

The hour of His Passion had not yet come, which was to be on the preparation of the Passover, nor had He yet come to the place of His Passion, which not at Nazareth, but at Jerusalem, was prefigured by the blood of the victims; nor had He chosen this kind of death, of whom it was prophesied that He should be crucified by the world.

Here is noted the evasion of the persecutors perfect, because it was without detention, without impulsion, without portation, whence they could not do violence to him, neither by dragging, nor by pushing, nor by carrying. To show, therefore, that there was no violence of detention, it is said: But he, passing through: whence Ambrose: "What is captured by a few and held is of the will: what is not held by a people but passes through is of majesty." Whence nothing could retard the act of his power: Song of Songs two: "Behold, he comes leaping upon the mountains, skipping over the hills." This passing through, however, was by his own power, but Peter's was by another's power: Acts twelve: "And passing through the first and second guard, they came" etc.

To show that there was no violence of impulsion, it is added: Through the midst of them, certain that he could not be overcome by anyone; whence he could say that word of the Psalm: "Though a host should encamp against me, my heart shall not fear." Something similar is said in John ten: "The Jews sought to seize him," namely to stone him, "and he went out of their hands." Through the midst he goes, because "the mediator of God and men" always loves the middle; whence John one: "There has stood in your midst one whom you do not know."

To show further that there was no violence of carrying, it is added: he went, namely by his own power, like the living creatures of whom it is said in Ezekiel 1 that "they went and returned in the likeness of flashing lightning." He went, namely not headlong, but descended, as Bede says, beneath the cliff, the rock yielding to him and receiving him, so that they could not reach him; whence he could say that word of John 8: "Where I go, you cannot come." In this is shown at once the Lord's power, because they could not harm him, but even the stones obeyed him; and his patience is shown, because he withdrew and did not harm them, as it is said in John 8 that "the Jews took up stones to cast at him; but Jesus hid himself and went out of the temple."

Note here that in four ways was death threatened against the Lord Jesus. Some attempted to slay him by the sword, as Herod, Matthew 2; some by casting down, as here; some by stoning, as the Jews, John 8; some by crucifixion, Matthew 27. Spiritually, indeed, Christ is crucified in our relapse into sin; whence it is said of those who have fallen away, Hebrews 6: "Crucifying again to themselves the Son of God," etc. He is stoned in hardening of heart: Matthew 23: "Jerusalem, Jerusalem, who kills the Prophets and stones them," etc., where the hardening of the Jews is shown. He is cast down in despair: Jeremiah 22: "They shall cut down your choicest cedar and cast it headlong into the fire"; and this is in despair. But he is slain by the sword in blasphemy, according to that word of the Psalm: "The sons of men, their teeth are arms and arrows, and their tongue a sharp sword."

(48. in Joann.) Herein He shows both His human nature and His divine. To stand in the midst of those who were plotting against Him, and not be seized, betokened the loftiness of His divinity; but His departure declared the mystery of the dispensation, i. e. His incarnation.

(Verse 53, 54.) And it came to pass, when Jesus had finished these parables, that he departed from there. And coming into his own country, he taught them in their synagogue, so that they marveled and said. After the parables that he spoke to the people, and that only the apostles understood, he went to his own country to teach more openly there.

Where does this wisdom and these virtues come from? The Nazarenes marvel at where he gets his wisdom and virtue; but the error is obvious, for they suspect that he is the son of a carpenter.

After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also.

Wonderful folly of the Nazarenes! They wonder whence Wisdom itself has wisdom, whence Power has mighty works! But the source of their error is at hand, because they regard Him as the Son of a carpenter; as they say, Is not this the carpenter's son?

Matthew says "these parables" because in a short time He would tell them other ones. He departed so that He could benefit others by His presence. "His own country" means Nazareth, for He was raised there. He was teaching in the synagogue, speaking openly in public, that they might not later have grounds to claim that He was teaching things contrary to the law.

The Nazarenes were foolish to think that low birth and plain ancestry hinder anyone from pleasing God. Let us suppose that Jesus was simply man and not God. What would have prevented Him from being a great wonderworker? So they are proven to be foolish and spiteful. They ought rather to have taken pride that their native city had produced such a good man.

The Lord is dishonored by his own. Although his wisdom in teaching and his mighty works excited admiration, their faithlessness held them back from true discernment. For they did not believe that God was doing these things in a man. Moreover, they referred to his father, his mother, brothers and sisters and took offense at him.

Thus the Lord is held in no honour by His own; and though the wisdom of His teaching, and the power of His working raised their admiration, yet do they not believe that He did these things in the name of the Lord, and they cast His father's trade in His teeth. Amid all the wonderful works which He did, they were moved with the contemplation of His Body, and hence they ask, Whence hath this man these things? And thus they were offended in him.

And what doth he now call His country? As it seems to me, Nazareth. "For He did not many mighty works there," it is said, but in Capernaum He did miracles: wherefore He said also, "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 having come there, while He slackens somewhat in His miracles; so as not to inflame them unto more envy, nor to condemn them more grievously, by the aggravation of their unbelief: He yet puts forth a doctrine, having no less of wonder in it than the miracles. For these utterly senseless men, when they ought to have marvelled, and to have been amazed at the power of His words, they on the contrary hold Him cheap, because of him who seemed to be His father; yet we know they had many examples of these things in the former times, and from fathers of no note had seen illustrious children. For so David was the son of a certain mean husbandman, Jesse; and Amos, the child of a goatherd, and himself a goatherd; and Moses too, the lawgiver, had a father very inferior to himself. When they therefore, for this especially, ought to adore and be amazed, that being of such parents He spake such things, it being quite manifest, that so it was not of man's care, but of God's grace: yet they, what things they should admire Him for, for those they despise Him.

He is moreover continually frequenting the synagogues, lest if He were always abiding in the wilderness, they should the more accuse Him as making a schism, and fighting against their polity. Being amazed therefore, and in perplexity, they said, "Whence hath this man this wisdom, and these powers?" either calling the miracles powers, or even the wisdom itself.

The synagogues could not be his. A malicious and disbelieving crowd gathered there. A people full of hate rather than love came together. A group of ill-disposed and ill-mannered people assembled. "He began to teach in their synagogues, so that they were astonished." They were astonished because of indignation and not because of grace. They were amazed because of envy and not because of praise. They raged because what the proud seated on the floor were unable to discern, humility on its feet was thoroughly teaching.

"So that they were astonished, and said, 'Where did he get this wisdom?' " The one who speaks this way does not know God, from whom is wisdom and from whom are mighty works. Solomon points to that source of wisdom. While still young, he accepted the highest honor of the kingdom so he might rule the people entrusted to him with virtue and not with arrogance, with wisdom and not with pride, with his heart and not with his head. He wanted wisdom from God, earnestly asked for it and received it. "Where did he get this wisdom and these mighty works?" The mighty power that gives eyesight denied by nature, that restores hearing to those drowned in silence, that unscrambles the words of those who are mute, that enables the lame to walk again and that orders souls headed for the realm of the dead to return to their bodies is from God, unless someone envious of salvation should deny it.

He taught in their synagogues where great numbers were met, because it was for the salvation of the multitude that He came from heaven upon earth. It follows; So that they marvelled, and said, Whence hath this man this wisdom, and these many mighty works? His wisdom is referred to His doctrine, His mighty works to His miracles.

As the case stood, however, it was actually the ordinary condition of His terrene flesh which made all things else about Him wonderful, as when they said, "Whence hath this man this wisdom and these mighty works? " Thus spake even they who despised His outward form.

And coming into his own country. His country is sometimes called Nazareth, where he was brought up, and there he worked few miracles; sometimes Bethlehem, where he was born; sometimes Capharnaum, because he worked miracles there. And he taught them in their synagogues, etc. There follows the wonder. And first the wonder is set forth; secondly, its effect is identified. He says: so that they wondered. It was not surprising if they wondered; Ps 118:129: your testimonies are wonderful. They wondered whence those powers came: for wonder is caused when the effect is seen but the cause is unknown. They saw the manifest effect, but did not know the cause; hence they said: whence has this man this wisdom and these mighty works? But this was a foolish wonder, because 1 Cor 1:24 states that he is the power and the wisdom of God. But they did not know this, and therefore they wondered.

Imitate her [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of material virtue; for neither have you sweeter children [than Jesus], nor did the Virgin seek the consolation of being able to bear another son.

Those heretics were called Antidicomarites who denied the virginity of Mary to the point that they claim that after the birth of Christ she had intercourse with her husband.

(Quæst. in Matt. q. 17.) No wonder then that any kinsmen by the mother's side should be called the Lord's brethren, when even by their kindred to Joseph some are here called His brethren by those who thought Him the son of Joseph.

Jude, who wrote the Catholic Epistle, the brother of the sons of Joseph, and very religious, while knowing the near relationship of the Lord, yet did not say that he himself was His brother. But what said he? "Jude, a servant of Jesus Christ,"— of Him as Lord; but "the brother of James." [Jude 1] For this is true; he was His brother, (the son) of Joseph.

And verily the blessed Jeremiah says, as to our Lord Jesus Christ, "For both thy brethren and the house of thy father, they too despised Thee, and they cried out; of thy followers were they gathered together: believe them not, for they will speak fair words unto Thee." [Jeremiah 12:6] For His brethren who before the faith thought little of Him, and in the words just spoken, all but attempt to cry out against Him, were gathered together through faith, and have spoken fair words unto Him, both aiding others, and striving with words in behalf of the faith. Very watchfully did the Prophet, having named His brethren, profitably add, The house of Thy father, lest they too should be supposed to have been of the blessed Virgin, rather than of His father Joseph alone.

It helps us to understand the terms 'first-born' and 'only-begotten' when the Evangelist tells that Mary remained a virgin 'until she brought forth her first-born son' [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else, nor did she ever become the Mother of anyone else, but even after childbirth she remained always and forever an immaculate virgin

Because there are those who dare to say that Mary cohabited with Joseph after she bore the Redeemer, we reply, 'How would it have been possible for her who was the home of the indwelling of the Spirit, whom the divine power overshadowed, that she be joined by a mortal being, and gave birth filled with birthpangs, in the image of the primeval curse?' If Mary was blessed of women, she would have been exempt from the curse from the beginning, and from the bearing of children in birthpangs and curses. It would be impossible therefore to call one who gave birth with these birthpangs blessed.

For I have heard from someone that certain persons are venturing to say that she had marital relations after the Savior's birth. And I am not surprised. The ignorance of persons who do not know the sacred scriptures well and have not consulted histories, always turns them to one thing after another, and distracts anyone who wants to track down something about the truth out of his own head. To begin with, when the Virgin was entrusted to Joseph - lots having compelled her to take this step - she was not entrusted to him for marriage, since he was a widower. He was called her husband because of the Law, but it plainly follows from the Jewish tradition that the Virgin was not entrusted to him for matrimony. It was for the preservation of her virginity in witness to the things to come - [a witness] that Christ's incarnation was nothing spurious but was truly attested, as without a man's seed but truly brought about by the Holy Spirit.

And yet some very depraved men take from this the basis of their view that there were many brothers of our Lord as a point of tradition. If there had been sons of Mary who were not rather produced from a previous marriage of Joseph's, Mary never would have been transferred to the apostle John as his mother at the time of the Passion, nor would the Lord have said to them both, "Woman, behold your son," and to John, "Behold your mother," [John 19:26-27] unless perhaps he was leaving his disciple's filial love in order to comfort her who was left behind.

But clearly this was the son of the carpenter who was subduing iron with fire, melting away all the might of the world with good judgment and forming the mass into every work that was humanly useful. He was molding the formless material of our bodies into members for different ministries and for every work of eternal life. They all became irritated at these things. Among the many astonishing things he did, they were most deeply moved by his contemplativeness and his bodily self-control.

And this was the carpenter's son who subdues iron by means of fire, who tries the virtue of this world in the judgment, and forms the rude mass to every work of human need; the figure of our bodies, for example, to the divers ministrations of the limbs, and all the actions of life eternal.

How then, says Helvidius, do you make out that they were called the Lord's brethren who were not his brethren? I will show how that is. In Holy Scripture there are four kinds of brethren — by nature, race, kindred, love. Instances of brethren by nature are Esau and Jacob, the twelve patriarchs, Andrew and Peter, James and John. As to race, all Jews are called brethren of one another, as in Deuteronomy, [Deuteronomy 15:12] "If your brother, an Hebrew man, or an Hebrew woman, be sold unto you, and serve you six years; then in the seventh year you shall let him go free from you." And in the same book, [Deuteronomy 17:15] "You shall in anywise set him king over you, whom the Lord your God shall choose: one from among your brethren shall you set king over you; you may not put a foreigner over you, which is not your brother." And again, [Deuteronomy 22:1] "You shall not see your brother's ox or his sheep go astray, and hide yourself from them: you shall surely bring them again unto your brother. And if your brother be not near unto you, or if you know him not, then you shall bring it home to your house, and it shall be with you until your brother seek after it, and you shall restore it to him again." And the Apostle Paul says, [Romans 9:3-4] "I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh: who are Israelites." Moreover they are called brethren by kindred who are of one family, that is πατρία, which corresponds to the Latin paternitas, because from a single root a numerous progeny proceeds. In Genesis [Genesis 13:8, 11] we read, "And Abram said to Lot, Let there be no strife, I pray you, between me and you, and between my herdmen and your herdmen; for we are brethren." And again, "So Lot chose him all the plain of Jordan, and Lot journeyed east: and they separated each from his brother." Certainly Lot was not Abraham's brother, but the son of Abraham's brother Aram. For Terah begot Abraham and Nahor and Aram: and Aram begot Lot. Again we read, [Genesis 12:4] "And Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son." But if you still doubt whether a nephew can be called a son, let me give you an instance. [Genesis 14:14] "And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen." And after describing the night attack and the slaughter, he adds, "And he brought back all the goods, and also brought again his brother Lot." Let this suffice by way of proof of my assertion. But for fear you may make some cavilling objection, and wriggle out of your difficulty like a snake, I must bind you fast with the bonds of proof to stop your hissing and complaining, for I know you would like to say you have been overcome not so much by Scripture truth as by intricate arguments. Jacob, the son of Isaac and Rebecca, when in fear of his brother's treachery he had gone to Mesopotamia, drew near and rolled away the stone from the mouth of the well, and watered the flocks of Laban, his mother's brother. [Genesis 29:11] "And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son." Here is an example of the rule already referred to, by which a nephew is called a brother. And again, [Genesis 29:15] "Laban said to Jacob. Because you are my brother, should you therefore serve me for nought? Tell me what shall your wages be." And so, when, at the end of twenty years, without the knowledge of his father-in-law and accompanied by his wives and sons he was returning to his country, on Laban overtaking him in the mountain of Gilead and failing to find the idols which Rachel hid among the baggage, Jacob answered and said to Laban, [Genesis 31:36-37] "What is my trespass? What is my sin, that you have so hotly pursued after me? Whereas you have felt all about my stuff, what have you found of all your household stuff? Set it here before my brethren and your brethren, that they may judge between us two." Tell me who are those brothers of Jacob and Laban who were present there? Esau, Jacob's brother, was certainly not there, and Laban, the son of Bethuel, had no brothers although he had a sister Rebecca.

Innumerable instances of the same kind are to be found in the sacred books. But, to be brief, I will return to the last of the four classes of brethren, those, namely, who are brethren by affection, and these again fall into two divisions, those of the spiritual and those of the general relationship. I say spiritual because all of us Christians are called brethren, as in the verse, "Behold, how good and how pleasant it is for brethren to dwell together in unity." And in another psalm the Saviour says, "I will declare your name unto my brethren." And elsewhere, [John 20:17] "Go unto my brethren and say to them." I say also general, because we are all children of one Father, there is a like bond of brotherhood between us all. [Isaiah 66:5] "Tell these who hate you," says the prophet, "you are our brethren." And the Apostle writing to the Corinthians: [1 Corinthians 5:11] "If any man that is named brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner: with such a one no, not to eat." I now ask to which class you consider the Lord's brethren in the Gospel must be assigned. They are brethren by nature, you say. But Scripture does not say so; it calls them neither sons of Mary, nor of Joseph. Shall we say they are brethren by race? But it is absurd to suppose that a few Jews were called His brethren when all Jews of the time might upon this principle have borne the title. Were they brethren by virtue of close intimacy and the union of heart and mind? If that were so, who were more truly His brethren than the apostles who received His private instruction and were called by Him His mother and His brethren? Again, if all men, as such, were His brethren, it would have been foolish to deliver a special message, "Behold, your brethren seek you," for all men alike were entitled to the name. The only alternative is to adopt the previous explanation and understand them to be called brethren in virtue of the bond of kindred, not of love and sympathy, nor by prerogative of race, nor yet by nature. Just as Lot was called Abraham's brother, and Jacob Laban's, just as the daughters of Zelophehad received a lot among their brethren, just as Abraham himself had to wife Sarah his sister, for he says, [Genesis 20:11] "She is indeed my sister, on the father's side, not on the mother's," that is to say, she was the daughter of his brother, not of his sister...

It is clear that our Lord's brethren bore the name in the same way that Joseph was called his father: [Luke 1:18] "I and your father sought you sorrowing." It was His mother who said this, not the Jews. The Evangelist himself relates that His father and His mother were marvelling at the things which were spoken concerning Him, and there are similar passages which we have already quoted in which Joseph and Mary are called his parents. Seeing that you have been foolish enough to persuade yourself that the Greek manuscripts are corrupt, you will perhaps plead the diversity of readings. I therefore come to the Gospel of John, and there it is plainly written, [John 1:45] "Philip finds Nathanael, and says unto him, We have found him of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph." You will certainly find this in your manuscript. Now tell me, how is Jesus the son of Joseph when it is clear that He was begotten of the Holy Ghost? Was Joseph His true father? Dull as you are, you will not venture to say that. Was he His reputed father? If so, let the same rule be applied to them when they are called brethren, that you apply to Joseph when he is called father.

(Verse 55, 56.) Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers James and Joseph and Simon and Judas? And aren't all his sisters with us? Where then did he get all these things? And they took offense at him. The error of the Jews is our salvation, and the condemnation of the heretics. For they saw Jesus Christ merely as a man, so that the carpenters thought him to be the son: Isn't this the carpenter's son? Are you surprised if they err about his brothers, when they err about his father? This place has been explained more fully in the aforementioned book against Helvedius.

(in Helvid. 14.) Those who are here called the Lord's brethren, are the sons of a Mary, His Mother's sister; she is the mother of this James and Joseph, that is to say, Mary the wife of Cleophas, and this is the Mary who is called the mother of James the Less.

And when they are mistaken in His Father, no wonder if they are also mistaken in His brethren. Whence it is added, Is not his mother Mary, and his brethren, James, and Joseph, and Simon, and Judas? And his sisters, are they not all with us?

This error of the Jews is our salvation, and the condemnation of the heretics, for they perceived Jesus Christ to be man so far as to think Him the son of a carpenter.

Under the word 'brethren' the Hebrews include all cousins and other relations, whatever may be the degree of affinity.

Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ's 'brothers' are sometimes mentioned.

How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him."

"Is not this the carpenter's son?" The greater then the marvel, and the more abundant the ground of amaze. "Is not His mother called Mary, and His brethren James, and Joses, and Simon, and Judas? and His sisters, are they not all with us? Whence hath this man these things? And they were offended in Him."

Seest thou that Nazareth was where He was discoursing? "Are not his brethren," it is said, "such a one, and such a one?" And what of this? Why, by this especially you ought to have been led on to faith. But envy you see is a poor base thing, and often falls foul of itself. For what things were strange and marvellous, and enough to have gained them over, these offended them.

I believe that He [Jesus] was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin.

I am inclined to agree with those who declare that 'brothers' really mean 'cousins' here, for Holy Writ and the Jews always call cousins brothers.

And depreciating the whole of what appeared to be His nearest kindred, they said, "Is not His mother called Mary? And His brethren, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" [Matthew 13:55-56] They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or "The Book of James," that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, "The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you," [Luke 1:35] might not know intercourse with a man after that the Holy Ghost came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity. And James is he whom Paul says in the Epistle to the Galatians that he saw, "But other of the Apostles saw I none, save James the Lord's brother." [Galatians 1:19] And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the "Antiquities of the Jews" in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ. And the wonderful thing is, that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; and he says that the people thought that they had suffered these things because of James. And Jude, who wrote a letter of few lines, it is true, but filled with the healthful words of heavenly grace, said in the preface, "Jude, the servant of Jesus Christ and the brother of James." [Jude 1]

(1) Mary the mother of the Lord; (2) Mary the wife of Cleophas or Alphaeus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord's. James also and John were sons of another aunt (3) of the Lord's. Mary (2), mother of James the Less and Joseph, wife of Alphaeus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.

[NOTE: This is often erroneously attributed to Papias of Hierapolis, AD 130]

And the priest said to Joseph, You have been chosen by lot to take into your keeping the virgin of the Lord. But Joseph refused, saying: I have children, and I am an old man, and she is a young girl. I am afraid lest I become a laughing-stock to the sons of Israel.

(non occ. cf. Serm. 135. App.) For the Father of Christ is that Divine Workman who made all these works of nature, who set forth Noah's ark, who ordained the tabernacle of Moses, and instituted the Ark of the covenant; that Workman who polishes the stubborn mind, and cuts down the proud thoughts.

Come, now, if you have read in the utterance of the prophet in the Psalms, "God hath reigned from the tree," I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king is signified, and not Christ, who has reigned from that time onward when he overcame the death which ensued from His passion of "the tree.

John was related to Jesus, in the following manner. Joseph, the Betrothed of the most pure Theotokos, had seven children by his previous wife—four sons, and three daughters whose names were Martha, Esther, and Salome. John was the son of Salome; therefore, Jesus was John's uncle. Because Salome was the daughter of Joseph—the "father of the Lord"—she was considered to be the Lord's sister; and her son, John, the Lord's nephew. Salome means "peaceful"; John means "the grace of her." May every soul understand that Christ's peace, which is offered to all men, calms the passions of the soul, and gives birth to divine grace within us. But a soul in turmoil, always battling with others and with itself, cannot be counted worthy of divine grace. Consider another marvelous thing about John. Only he is said to have three mothers: first, Salome, his natural mother; second, thunder, for he is a "son of thunder" (Mk 3:17), on account of his powerful proclamation of the Gospel ; and third, Mary, the Theotokos, concerning whom the Lord said to John, "Behold thy mother" (Jn 19:27).

The Lord had brothers and sisters, the children of Joseph which he begat by the wife of his brother Cleopas. For when Cleopas died childless, Joseph took his wife in accordance with the law and had six children by her, four boys and two girls, Mary, who was called the daughter of Cleopas, in accordance with the law, and Salome.

Without any hesitation we must abhor the error of Helvidius, who dared to assert that Christ's Mother, after His Birth, was carnally known by Joseph, and bore other children. For, in the first place, this is derogatory to Christ's perfection: for as He is in His Godhead the Only-Begotten of the Father, being thus His Son in every respect perfect, so it was becoming that He should be the Only-begotten son of His Mother, as being her perfect offspring.

Secondly, this error is an insult to the Holy Ghost, whose "shrine" was the virginal womb ["Sacrarium Spiritus Sancti" (Office of B. M. V., Ant. ad Benedictus, T. P.), wherein He had formed the flesh of Christ: wherefore it was unbecoming that it should be desecrated by intercourse with man.

Thirdly, this is derogatory to the dignity and holiness of God's Mother: for thus she would seem to be most ungrateful, were she not content with such a Son; and were she, of her own accord, by carnal intercourse to forfeit that virginity which had been miraculously preserved in her.

Fourthly, it would be tantamount to an imputation of extreme presumption in Joseph, to assume that he attempted to violate her whom by the angel's revelation he knew to have conceived by the Holy Ghost.

We must therefore simply assert that the Mother of God, as she was a virgin in conceiving Him and a virgin in giving Him birth, did she remain a virgin ever afterwards...

Some, as Jerome says on Matthew 12:49-50, "suppose that the brethren of the Lord were Joseph's sons by another wife. But we understand the brethren of the Lord to be not sons of Joseph, but cousins of the Saviour, the sons of Mary, His Mother's sister." For "Scripture speaks of brethren in four senses; namely, those who are united by being of the same parents, of the same nation, of the same family, by common affection." Wherefore the brethren of the Lord are so called, not by birth, as being born of the same mother; but by relationship, as being blood-relations of His. But Joseph, as Jerome says (Contra Helvid. ix), is rather to be believed to have remained a virgin, "since he is not said to have had another wife," and "a holy man does not live otherwise than chastely."

And they set forth their wonder and their knowledge: hence they said, is not this the carpenter's son? For he was thought to be the son of Joseph, who was not an ironworker but a woodworker: although he could also be called the son of the craftsman who fashioned the dawn and the sun, Ps 73:16. Is not his mother called Mary? They knew all the things that pertained to his humanity. About Mary it is stated above at 1:18: when his mother Mary was espoused to Joseph, etc. And his brethren James and Joseph, Simon and Jude. Helvidius understood these to be sons of Mary. But this is false; rather they were his cousins. Or they are called brethren because they were of the kindred of Joseph, who was thought to be the father of Jesus. Gen 13:8: let there be no strife between me and you, for we are brethren, Abraham said to Lot: although Lot was the son of his brother.

I have never thought, still less taught, or declared publicly, anything concerning the subject of the ever Virgin Mary, Mother of our salvation, which could be considered dishonorable, impious, unworthy or evil... I believe with all my heart according to the word of holy gospel that this pure virgin bore for us the Son of God and that she remained, in the birth and after it, a pure and unsullied virgin, for eternity.

The Lord had brothers and sisters, the children of Joseph which he begat by the wife of his brother Cleopas. For when Cleopas died childless, Joseph took his wife in accordance with the law and had six children by her, four boys and two girls, Mary, who was called the daughter of Cleopas, in accordance with the law, and Salome.

And in the same way is to be understood what follows: and his sisters, are they not all with us? Therefore from those things which pertained to the flesh, they went forth into wonder, saying: whence then has this man all these things?

(Verse 58) And he did not do many miracles there because of their unbelief. Not because he was unable to do many miracles for them, who were unbelieving; but rather because in doing many miracles he would condemn the unbelieving citizens. It can also be understood in another way, that Jesus is despised in his own home and country, that is, among the Jewish people. And therefore, he performed only a few signs there, so that they would not become completely without excuse. But he performs greater signs daily among the nations through his apostles, not so much in the healing of bodies, but in the salvation of souls.

Not that because they did not believe He could not do His mighty works; but that He might not by doing them be condemning His fellow-citizens in their unbelief.

Or we may understand it otherwise, that Jesus is despised in His own house and country, signifies in the Jewish people; and therefore He did among them few miracles, that they might not be altogether without excuse; but among the Gentiles He does daily greater miracles by His Apostles, not so much in healing their bodies, as in saving their souls.

But if His miracles raised their wonder, why did He not work many? Because He looked not to display of Himself, but to what would profit others; and when that did not result, He despised what pertained only to Himself that He might not increase their punishment. Why then did He even these few miracles? That they should not say, We should have believed had any miracles been done among us.

It seems to me that the production of miracles is similar in some ways to the case of physical things. Cultivation is not sufficient to produce a harvest of fruits unless the soil, or rather the atmosphere, cooperates to this end. And the atmosphere of itself is not sufficient to produce a harvest without cultivation. The one who providentially orders creation did not design things to spring up from the earth without cultivation. Only in the first instance did he do so when he said, "Let the earth bring forth vegetation, with the seed sowing according to its kind and according to its likeness."It is just this way in regard to the production of miracles. The complete work resulting in a healing is not displayed without those being healed exercising faith. Faith, of whatever quality it might be, does not produce a healing without divine power.

Christ indeed came to his own country, because it was written, "He came among his own, and his own did not receive him." In plain fact, when he says, "A prophet is not without honor except in his own country," he is teaching that it is a painful situation to have influence among his own. To stand out among the local denizens is similar to an inflammation. A near relation's glory burns the near relations. If neighbors have to pay homage to a neighbor, they consider it servitude. "And he did not do many mighty works there, because of their unbelief." Power has no effect where unbelief does not deserve it. And while Christ does not demand a reward when he heals, he becomes indignant when injustice is shown to him instead of honor.

Hence it follows: and he did not work many miracles there; not because he could not, since he was omnipotent, but he did not, because the purpose for which he worked miracles was that they might believe in him. But they held him in contempt, because they interpreted things in a bad sense, and therefore they were not disposed to faith: yet he worked some, so that they might be rendered inexcusable; and therefore he says not many, because he worked some. And this was on account of their unbelief.

And all bore witness to him and marveled at the words of grace that proceeded from his mouth. They bore witness to him, attesting truly, as he had said, that he was the one whom the prophets had sung about, truly anointed with the grace of the Holy Spirit, and that they themselves, the poor, the blind, the captives, and the broken, needed his gifts in every way.

And they said: Is this not the son of Joseph? What blindness of the Nazarenes, who, though they recognize him by his words and deeds to be the Christ, despise him solely on account of his lineage. However, their error is our salvation and the condemnation of heretics. For they saw Jesus Christ so much as a man, that they called him the son of Joseph, and according to other evangelists, the carpenter, or the son of the carpenter. Among these things, it should be observed why Christ, appearing in the flesh, wanted to be called the son of a carpenter, or rather the carpenter himself. It is to be understood with sound intellect that even by this he taught that he was the son of the one who, before the ages, created God, who in the beginning made the heaven and the earth. For even if human things cannot be compared to divine things, it is still a perfect symbol because the father of Christ works with fire and spirit. Wherefore his precursor said of him as the carpenter's son: He will baptize you with the Holy Spirit and fire (Luke II). He who in this great house of the world makes vessels of different kinds. Indeed, he transforms vessels of wrath into vessels of mercy by softening them with the fire of the spirit. Hence Malachi rightly said, speaking in the person of the Father: Behold, I will send my messenger, and he will prepare the way before me, and suddenly the Lord whom you seek will come to his temple, and then he added shortly after: And he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them like gold and silver. But the Jews, ignorant of this sacrament, despise the works of divine power by contemplating his carnal lineage, as is evident not only from their preceding actions but also from the Lord's subsequent words, when it is added:

They bare Him witness that it was truly He, as He had said, of whom the prophet had spoken.

To denote the belief in the attending multitude, there is added: And all bore witness to him; all, that is, some from among all, bore witness to his holiness and innocence: Job twenty-nine: "The ear that heard me blessed me, and the eye that saw me bore witness to me." And since they could not express his grace in words, therefore there is added: And they wondered at the words of grace that proceeded from his mouth, just as the doctors also wondered "at his prudence and his answers," above in chapter two. And they are called words of grace, according to that passage in Ecclesiastes ten: "The words of the mouth of a wise man are grace"; and especially of this one, to whom Peter said in John six: "You have the words of eternal life"; and he himself said of himself: "The words that I have spoken to you are spirit and life." And therefore in the Psalm: "Grace is poured forth upon your lips, therefore God has blessed you forever."

After he introduced the prophetic testimony for the instruction of believers, here he introduces an authoritative example for the confutation of detractors. And because detractors, when they are confuted, become worse, since they become persecutors, therefore in this part there are two sections. In the first of which is set forth the confutation of detractors; in the second, the avoidance of persecutors. The first part has two sections. In the first are set forth the insults of the detractors; in the second are introduced prophetic examples confuting the detractors.

He expresses the insults of the detractors in three ways, namely by way of open reproach, by way of hidden irony, by way of explicit invective. By way, I say, of open reproach he expresses it when he says: And they said: Is not this the son of Joseph? They called the Son of God the son of a carpenter; him who was conceived of the Holy Spirit and from a virginal womb they said was begotten by conjugal intercourse: whence in Matthew thirteen it is said that they were saying: "Is not this the carpenter's son?" Bede: "Great blindness, when him whom they recognize by words and deeds to be Christ, they despise on account of mere knowledge of his lineage." Something similar to this was said of Saul, in 1 Kings ten: "What has happened to the son of Kish? Is Saul also among the Prophets?" and in 2 Kings twenty: "We have no part in David, nor inheritance in the son of Jesse." These things, however, were said not by all, but by the wicked, namely the scribes and Pharisees: whence it does not contradict what was said before, that "all bore witness to him." A similar manner of speaking is found in Scripture: "When he slew them, they sought him"—not the dead, but others. This moreover is the custom of the wicked, that when they hear someone praised, they immediately oppose it: and if they cannot do so on the part of character and knowledge, at least on the part of birth, according to that passage in Ecclesiasticus eleven: "Turning good into evil, he lies in ambush, and upon the elect he places a stain." Or even those same ones who previously praised, afterwards despised, according to that passage of the Psalm: "They praised his praise. They quickly acted and forgot his works." Or it can be understood otherwise, so that, although it is narrated here immediately, it did not however happen immediately, but after the fact.

Since they did not understand Christ who had been anointed and sent by God, who was the Author of such wonderful works, they returned to their usual ways and said foolish and useless things about him. They wondered at the words of grace that he spoke. Yet they treated these words as worthless. They said, "Isn't this Joseph's son?" But how does this diminish the glory of the Worker of the miracles? What prevents him from being both venerated and admired, even had he been, as was supposed, Joseph's son? Don't you see the miracles? Satan is fallen, the herds of devils are vanquished, and multitudes are set free from various kinds of sicknesses. You praise the grace that was present in his teachings. Do you, then, in Jewish fashion, think lightly of him, because you thought Joseph was his father? How absurd! Truly is it said about them, "See! They are a foolish people. They are without understanding! They have eyes and don't see, ears, and do not hear."

But what prevents Him from filling men with awe, though He were the Son as was supposed of Joseph? Do you not see the divine miracles, Satan already prostrate, men released from their sickness?

(Hom. 48. in Matt.) When our Lord came to Nazareth, He refrains from miracles, lest He should provoke the people to greater malice. But He sets before them His teaching no less wonderful than His miracles. For there was a certain ineffable grace in our Saviour's words which softened the hearts of the hearers. Hence it is said, And they all bare him witness.

(ubi sup.) But foolish men though wondering at the power of His words little esteemed Him because of His reputed father. Hence it follows, And they said, Is not this the son of Joseph?

Come, now, if you have read in the utterance of the prophet in the Psalms, "God hath reigned from the tree," I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king is signified, and not Christ, who has reigned from that time onward when he overcame the death which ensued from His passion of "the tree.

It can not be wondered at that they lost their salvation who cast the Saviour out of their city. But the Lord who taught His Apostles by the example of Himself to be all things to all men, neither repels the willing, nor chooses the unwilling; neither struggles against those who cast Him out, nor refuses to hear those who supplicate Him. But that conduct was the result of no slight enmity, which, forgetful of the feelings of fellow citizens, converts the causes of love into the bitterest hatred. For when the Lord Himself was extending His blessings among the people, they began to inflict injuries upon Him, as it follows, And they led him unto the brow of the hill, that they might cast him down.

And they were all filled with wrath in the synagogue upon hearing these things, and they rose up and drove Him out of the city. Indeed, the sacrileges of the Jews, which the Lord had foretold long before through the prophet, saying: "They repay me evil for good" (Psalm 35), He teaches in the Gospel to have been completed. For while He was spreading benefits among the people, they inflicted injuries. Nor is it surprising that they lost salvation, who drove the Savior out of their borders. For the Lord is moral, and He who taught His apostles by His own example to become all things to all men, neither rejects the willing, nor binds the unwilling, nor resists those who cast Him out, nor fails those who ask. Thus, elsewhere, He left the Gerasenes, as they could not bear His powers, as if they were weak and ungrateful. At the same time, understand that it was not out of necessity but a voluntary passion of the body; not captured by the Jews, but offered by Himself. For indeed, when He wills, He is captured; when He wills, He escapes; when He wills, He is suspended; when He wills, He is not held.

After the confutation of the detractors has been described, there is here subjoined the evasion of the persecutors. This part has two sections. In the first is described the persecution of the malicious; in the second, the evasion of the persecutors. For the description of the persecution of the malicious, three things are introduced, namely anger of mind, violence of action, and perfidy on the part of the intended end. He therefore intimates anger of mind in what he says: And all in the synagogue were filled with anger, hearing these things. Whence that passage of Amos five is verified: "They hated him who reproves in the gate" etc.; on account of which it is said in Proverbs nine: "Do not rebuke a scoffer, lest he hate you; rebuke a wise man, and he will love you." Whence from the hearing of the truth they were not instructed, but rather blinded and angered; against which it is said in Ecclesiastes seven: "Do not be quick to anger, for anger rests in the bosom of a fool"; and Job five: "Truly anger kills the foolish man," because, as it is said in Proverbs twenty-seven, "anger has no mercy, nor fury breaking forth."

He convicted them of their evil intentions, and therefore they are enraged, and hence what follows, And all they in the synagogue when they heard these things were filled with wrath. Because He had said, This day is this prophecy fulfilled, they thought that He compared Himself to the prophets, and are therefore enraged, and expel Him out of their city, as it follows, And they rose up, and cast him out.

And they led him, it says, to the brow of the hill on which their city was built, that they might throw him down headlong. But he, passing through the midst of them, went his way. O inheritance worse than the disciples' teacher! The devil tempts the Lord with words, the Jews with deeds. The former says, Throw yourself down; the latter attack to throw him down. Indeed, the Lord had ascended to the brow of the hill to be thrown down, but through the midst of them, with the mind of the furious suddenly changed or stunned, he descended, for he preferred to heal rather than to destroy them, so that seeing their wicked attempts frustrated, they might desist from demanding his death henceforth. For the hour of his passion had not yet come, which was not to be on any Sabbath, but on the Preparation of the Passover. Nor had he yet approached the place of passion, which was not in Nazareth, but prefigured in Jerusalem by the blood of sacrifices. Nor had he chosen the kind of death, which was proclaimed from the beginning as crucifixion. Therefore, he wished not to be thrown down by the Nazarenes, not to be stoned by the Jerusalemites, not to be killed among the Bethlehemite children by Herod, nor to be consummated by any other death. For what sign of regal power would shine forth in such a death, whereby the forehead of the faithful might be armed? But only the banner of the cross was awaited, the figure of which could be traced with the swiftest motion of the right hand against the temptations of the malignant enemy, and the same figure could also be considered a type of singular monarchy. As the Apostle, expounding the triumph of the cross, says: At the name of Jesus every knee should bow, of those in heaven, and on earth, and under the earth (Philippians 2). For this is why the peaks of the same cross extend to the heavens, the depths reach the underworld, and the arms cover the earth.

Worse are the Jewish disciples than their master the Devil. For he says, Cast thyself down; they actually attempt to cast Him down. But Jesus having suddenly changed His mind, or seized with astonishment, went away, since He still reserves for them a place of repentance. Hence it follows, He passing through the midst of them went his way.

He intimates, however, the violence of action, when he adds: And they rose up and cast him out of the city, as though a blasphemer; for so it was commanded: Leviticus twenty-four: "Bring forth the blasphemer outside the camp, and let all the people stone him." And so that parable of Matthew twenty-one is verified, in which it is said that the tenants "cast the son of the householder outside the vineyard; for the vineyard of the Lord of hosts is the house of Israel," Isaiah five. So they did to Stephen, Acts seven: "They rushed upon him with one accord and cast him outside the city" etc. Whence the Savior could have said to them that passage of Judges eleven: "Are you not the ones who hated me and cast me out of my father's house?"

Their perfidy however from the standpoint of the intended goal he explains, when he adds: And they led him to the brow of the hill, as if to say: not through the gate, on which their city was built. They were leading him to a precipitous place to cast him down headlong: whence that saying of the wise woman in Second Kings twenty could be spoken to that insane people: "Why do you cast down the inheritance of the Lord?" In this, however, that they wished to cast him down headlong, "they were worse than the devil, as Bede says, because he said only in word: Cast yourself down: these attempted it in deed"; but they were not able, because he had the power to lay down his life, as is said in John ten. Whence Bede: "He wished not to be cast down headlong by the Nazarenes, not to be stoned by the Jerusalemites, not to be slain among the children by Herod; but to await the triumph of the cross. For the cross itself is the type of a singular monarchy, that in the name of Jesus every knee should bow etc., Philippians two. And hence it is that the top of the cross points to the heavens, its base reaches to the underworld, and its horns cover the earth."

So they threw him out of their city, pronouncing by their action their own condemnation. So they confirmed what the Savior had said. They themselves were banished from the city that is above, for not having received Christ. That he might not convict them only of impiety in words, he permitted their disrespect of him to proceed to deeds. Their violence was irrational and their envy untamed. Leading him to the brow of the hill, they sought to throw him from the cliff. But he went through the midst of them without taking any notice, so to say, of their attempt. He did not refuse to suffer—he had come to do that very thing—but to wait for a suitable time. Now at the beginning of his preaching, it would have been the wrong time to have suffered before he had proclaimed the word of truth.

And yet even at Nazareth He is not remarked as having preached anything new, whilst in another verse He is said to have been rejected by reason of a simple proverb.

Jesus speaks about the sacrileges of the Jews, which the Lord had foretold long ago through the prophet. These sacrileges were predicted in the verse of a psalm which declares that he would suffer when in the body. It says, "They repaid me with evil things for good." These are fulfilled in the Gospel. For when he himself spread blessings among the peoples, they inflicted injuries. No wonder they who threw the Savior out of their nation lost salvation.27At the same time, understand that he was not forced to suffer the passion of his body. It was voluntary. He was not taken by the Jews but given by himself. Indeed, he is taken when he wants to be. He glides away when he wants to. He is hung when he wants to be. He is not held when he does not wish it. Here he goes up to the summit of the hill to be thrown down. But, behold, the minds of the furious men were suddenly changed or confused. He descended through their midst, for the hour of his passion had not yet come. Indeed, he still preferred to heal the Jews, rather than destroy them, so that through the unsuccessful outcome of their frenzy, they would cease to want what they could not attain.

At the same time we must understand that this bodily endurance was not necessary, but voluntary. When He wills, He is taken, when He wills, He escapes. For how could He be held by a few who was not held by a whole people? But He would not have the impiety to be the deed of the many, in order that by a few indeed He might be afflicted, but might die for the whole world. Moreover, He had still rather heal the Jews than destroy them, that by the fruitless issue of their rage they might be dissuaded from wishing what they could not accomplish.

The hour of His Passion had not yet come, which was to be on the preparation of the Passover, nor had He yet come to the place of His Passion, which not at Nazareth, but at Jerusalem, was prefigured by the blood of the victims; nor had He chosen this kind of death, of whom it was prophesied that He should be crucified by the world.

Here is noted the evasion of the persecutors perfect, because it was without detention, without impulsion, without portation, whence they could not do violence to him, neither by dragging, nor by pushing, nor by carrying. To show, therefore, that there was no violence of detention, it is said: But he, passing through: whence Ambrose: "What is captured by a few and held is of the will: what is not held by a people but passes through is of majesty." Whence nothing could retard the act of his power: Song of Songs two: "Behold, he comes leaping upon the mountains, skipping over the hills." This passing through, however, was by his own power, but Peter's was by another's power: Acts twelve: "And passing through the first and second guard, they came" etc.

To show that there was no violence of impulsion, it is added: Through the midst of them, certain that he could not be overcome by anyone; whence he could say that word of the Psalm: "Though a host should encamp against me, my heart shall not fear." Something similar is said in John ten: "The Jews sought to seize him," namely to stone him, "and he went out of their hands." Through the midst he goes, because "the mediator of God and men" always loves the middle; whence John one: "There has stood in your midst one whom you do not know."

To show further that there was no violence of carrying, it is added: he went, namely by his own power, like the living creatures of whom it is said in Ezekiel 1 that "they went and returned in the likeness of flashing lightning." He went, namely not headlong, but descended, as Bede says, beneath the cliff, the rock yielding to him and receiving him, so that they could not reach him; whence he could say that word of John 8: "Where I go, you cannot come." In this is shown at once the Lord's power, because they could not harm him, but even the stones obeyed him; and his patience is shown, because he withdrew and did not harm them, as it is said in John 8 that "the Jews took up stones to cast at him; but Jesus hid himself and went out of the temple."

Note here that in four ways was death threatened against the Lord Jesus. Some attempted to slay him by the sword, as Herod, Matthew 2; some by casting down, as here; some by stoning, as the Jews, John 8; some by crucifixion, Matthew 27. Spiritually, indeed, Christ is crucified in our relapse into sin; whence it is said of those who have fallen away, Hebrews 6: "Crucifying again to themselves the Son of God," etc. He is stoned in hardening of heart: Matthew 23: "Jerusalem, Jerusalem, who kills the Prophets and stones them," etc., where the hardening of the Jews is shown. He is cast down in despair: Jeremiah 22: "They shall cut down your choicest cedar and cast it headlong into the fire"; and this is in despair. But he is slain by the sword in blasphemy, according to that word of the Psalm: "The sons of men, their teeth are arms and arrows, and their tongue a sharp sword."

(48. in Joann.) Herein He shows both His human nature and His divine. To stand in the midst of those who were plotting against Him, and not be seized, betokened the loftiness of His divinity; but His departure declared the mystery of the dispensation, i. e. His incarnation.