Saturday after Nativity

What spite! When good is done to them they become enraged. Jesus withdrew, as it was not yet the time for His Passion, and also to spare them from falling to the crime of murder. He did this to show that it is not God-pleasing to throw oneself into danger. Notice the word "departed"; it is when they departed from God that they plotted to destroy Jesus. For no one who abides in God would plot such things.

He does not want to be made known so that He might soften the spite of the Pharisees, for He was eager to heal them in any way possible.

And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, Jesus knowing it departed thence.

(Verse 15 and following) But Jesus, knowing this, departed from there, and many followed him, and he healed them all. And he commanded them not to make him known, so that what was spoken by the prophet Isaiah might be fulfilled, saying, Knowing their plot, that they wanted to destroy their Savior, he departed from there, in order to take away from the Pharisees the opportunity for wickedness against himself.

What does it mean that it is written in Matthew: 'A bruised reed shall he not break, and smoking flax shall he not quench' (Matthew 12:20). For the explanation of this passage, the whole testimony that Matthew takes from the Prophet Isaiah must be set forth, even the words of Isaiah (Isaiah 42): according to the Septuagint interpreters and the Hebrew itself, to which Theodotus, Aquila, and Symmachus agree. Thus of the four Evangelists, only Matthew relates: "And Jesus knowing it, retired from thence: and many followed him, and he healed them all. And he charged them that they should not make him known. That it might be fulfilled which was spoken by Isaias the prophet, saying: Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles." (Chapter 12, verses 15-18) He will not strive, nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and smoking flax he will not extinguish, until he brings forth judgment unto victory. And in his name the Gentiles will hope" (Matthew 12:15 and following). For which in Isaiah, according to the Septuagint interpreters, it is thus written: "Jacob my servant, I will uplift him. My chosen one, my soul has received him. I have given my spirit upon him, he shall bring forth judgment to the Gentiles. He shall not cry, nor have respect to person, neither shall his voice be heard abroad. The bruised reed he shall not break: and smoking flax he shall not extinguish: but he shall bring forth judgment unto truth. He shall shine, and shall not be broken, until he set judgment in the earth: and the countries shall wait for his law." However, we translate it from Hebrew like this, "Behold my servant, I will uphold him; my chosen, my soul has delighted in him. I have given my spirit upon him: he shall bring forth judgment to the Gentiles. "He will not cry out, nor raise his voice, nor make it heard in the street. A bruised reed he will not break, and a smoldering wick he will not snuff out. In truth he will bring forth justice. He will not grow faint or be discouraged till he has established justice on the earth; and the islands will put their hope in his law." This shows that the Gospel writer Matthew, not bound by authority of the old interpretation, dismissed the Hebrew truth and brought forth to the nations, educated in the Law of the Lord, the things he had read in Hebrew as if he were a Hebrew among Hebrews. For if it is to be taken thus, as the Seventy Interpreters have given it: Jacob is my servant, I will receive him; Israel is my chosen, my soul has received him, how do we understand that it has been fulfilled in Jesus, what has been written concerning Jacob and Israel? We read that Blessed Matthew did this not only in this testimony, but also in another place: Out of Egypt I called my son (Hosea 11:2): for which the Seventy translated: Out of Egypt I called his sons. Certainly, if we do not follow the Hebrew truth, it is evident that it does not pertain to the Lord and Savior. For it follows: but they sacrificed to Baalim. And that which is less in the assumed testimony in the Gospel: it shall shine and not be shaken, until he shall place judgment upon the earth, seems to have happened by the error of the first writer who, reading the higher sentence to be finished in the word judgment, thought that the final word of the lower sentence was judgment, and he omitted a few words which were in the middle, that is, between judgment and judgment. And again, that which is read among the Hebrews: And in his law shall the islands hope, Matthew, interpreting the sense rather than the words, put for law and islands, a name and nations. And not only in the present place, but wherever the testimonies of the Evangelists and Apostles from the old Instrument have been brought forth, it should be observed more diligently: not that they followed words, but the sense: and where they differ from the Hebrew in the Septuagint, they expressed the Hebrew sense in their own words. Therefore, the Child of the almighty God, according to the dispensation of assumed flesh, which is sent to us, is called the Savior. To whom and in another place the Father says: It is great for you to be called my child, to gather the tribes of Jacob (Isai. 49.3). This is the vineyard of Sorec, which is interpreted as chosen. This is the beloved son, in whom the soul of God is pleased; not because God has a soul, but because every affection of God is shown in the soul. And it is not surprising if the soul is named in God, when all the members of the human body, according to the laws of tropology, and various intelligences, are said to have it. He also placed his spirit upon him: the Spirit of Wisdom and Understanding, the Spirit of Counsel and Strength, the Spirit of Knowledge and Piety, and the Spirit of the Fear of the Lord (Isaiah 11): He who descends upon him in the form of a dove, about whom John the Baptist narrates having heard from God the Father: "The One upon whom you see the Holy Spirit descending and remaining upon, He is" (John 1:33). And He will announce judgment to the Gentiles; concerning whom it is also written in the Psalms: "Give the king your justice, O God, and your righteousness to the son of a king" (Psalm 71:1). He Himself speaks about it in the Gospel: "For the Father judges no one, but has given all judgment to the Son" (John 5:22). He will not contend: like a lamb led to the slaughter: He will not argue in the hearing. Nor will he cry out, in accordance with what the Apostle Paul writes: Let all clamor, and anger, and bitterness be taken away from you (Ephesians 4:31). He will not cry out: because Israel did not do justice, but cry out. Nor will anyone hear his voice in the streets or outdoors. For all the glory of the daughter of the king is within (Psalm 44:14): And, Narrow, and cramped is the way that leads to life (Matthew 7:14). Therefore his voice is not heard in the streets, where wisdom confidently acts, not entering a broad and spacious way, but accusing and condemning. And so he spoke to those who were outside, not in his own voice, but in parables: 'The reed, he said, shaken does not break; or, as the Septuagint translated, the broken reed not to be crushed. The broken reed that was once vocal, and sang in praise of the Lord, is called Israel, who, because he stumbled on a corner stone and fell on it, was broken in it; therefore it is said of him: Rebuke, O Lord, the beasts of the reed (Ps. 67. 31): and in the volume of Jesus he is called the torrent of the cane, that is, of the reed; who has turbid waters, which Israel chose, despising the purest streams of the Jordan: and turning his mind back to Egypt, and desiring the marshy and swampy region, and pumpkins, and onions, and garlic, and cucumbers, and the pots of Egyptian flesh, is rightly called a broken reed by Isaiah: he who wants to lean on which, his hand will be pierced. For whoever, after the advent of the Lord and Savior and leaving behind the spirit of interpreting the Gospel, rests in the death of Jewish literature, all the works of that person are harmed. Even smoking linen will not extinguish a people gathered from the nations who, with the ardor of natural law extinguished, are wrapped in the bitter smoke, which is hurtful to the eyes, and enveloped in the darkness of errors. He who not only did not restrain and reduce to ashes, but on the contrary, from a small spark, and almost dying, raised the greatest fire; so that the whole world burned with the fire of the Lord and Savior, whom he came to send upon the earth, and in all desires to burn (Luke 12:49). According to the tropology, what we see in this place, we have briefly noted in the Commentaries of Matthew. But he who has not broken the bruised reed, and has not extinguished the smoking flax, has also brought judgment unto victory (Isai. 42:3), whose judgments are true, justified in themselves (Psalm 18), so that he may be justified in his words and may overcome in judgment (Psalm 50), and so that the light of his preaching may shine in the world, not be crushed by anyone, and may overcome all snares, until he establishes judgment on earth and that which is written may be fulfilled: 'Thy will be done on earth, as it is in heaven' (Matthew 6:10). And, in his name shall the Gentiles hope (Isaiah 11:10); or the islands shall hope in his law (Ibid. 42:4). For just as the islands are struck by the blast and rush of winds and frequently buffeted by storms, but they are not overturned, as an example of the Gospel house built on a sturdy foundation of rock (Matthew 7; and Luke 6), so the Churches, which hope in the law and in the name of the Lord and Savior, speak through Isaiah: I am a strong city, a city that cannot be taken (Isaiah 27:3, LXX).

Knowing, that is, their designs against Him withdrew Himself, that He might remove from the Pharisees all opportunity of sin.

"But when Jesus knew their devices, He withdrew Himself," it is said, "from them." Where now are they who say, miracles ought to be done? Nay, by these things He signified, that the uncandid soul is not even thereby persuaded; and He made it plain that His disciples too were blamed by them without cause. This however we should observe, that they grow fierce especially at the benefits done to their neighbors; and when they see any one delivered either from disease or from wickedness, then is the time for them to find fault, and become wild beasts. Thus did they calumniate Him, both when He was about to save the harlot, and when He was eating with publicans, and now again, when they saw the hand restored.

But do thou observe, I pray thee, how He neither desists from His tender care over the infirm, and yet allays their envy. "And great multitudes followed Him, and He healed them all; and He charged them that were healed, that they should make Him known to no man." Because, while the multitudes everywhere both admire and follow Him, they desist not from their wickedness.

To the extent that one draws near to Jesus, one does not hold counsel, for no counselor of evil things draws near to Jesus. But when others go out, departing from Jesus, they hold counsel to destroy Jesus, to destroy the Light, the good Way, the Life, the Treasure, the Pearl, Love itself and Peace. If anyone destroys these, he is called a "son of destruction." But "Jesus, aware of this, withdrew from there." He had no reason to remain around the sons of destruction. They sought to destroy him, but we, who were not seeking, have found him. This recalls the words of the prophet: "I am found by those who do not seek for me; I have been made manifest to those who were not asking after me." For he came "to the lost sheep of the house of Israel" who had forgotten their own Shepherd. So Jesus withdraws, not fearing their judgment but to dispel evil. And, lest anyone should suppose that it was through fear that he had withdrawn, Jesus healed everyone, displaying his almighty power. But, as one who does what is fitting, without pride, he sent them away, telling them not to publicize this.

Or, He withdrew from thence as avoiding the designs of His own when they persecuted Him; or because that was not the time or place for Him to suffer, for It cannot he that a Prophet should perish out of Jerusalem, (Luke 13:33) as He Himself spake. The Lord also shunned those who persecuted Him through hatred, and went thither where He found many who were attached to Him from affection, whence it follows, And there followed him many. Him whom the Pharisees with one consent plotted against to destroy, the untaught multitude with one consent love and follow; whence they soon received the fulfilment of their desires, for it follows, And he healed them all.

Jesus, aware of this, withdrew from there. Here he states how he escaped their snare: first, the departure is mentioned; secondly, the fruit. Why did he depart? Because it was not yet the time to suffer. He also departed in order to give his own the occasion for fleeing, as was stated above (c. 10). Likewise, to show that he was man; and in order not to incite them. For it is the sign of a good preacher that when he sees men moved and excited, he dismisses them, as it says in Sirach (8:13): "Do not kindle the coals of a sinner, lest you be burned in his flaming fire." And many followed him; hence he came to those who loved him and willingly listened to him: "My sheep hear my voice" (Jn 10:3). And he healed them: "For neither herb nor poultice cured them, but it was your word, O Lord, which heals all men" (Wis 16:12); "He sent forth his word and healed them" (Ps 107:20).

He ordered those whom he healed to be silent. Was it silence about the healing that he ordered? Not at all. For the salvation that was given to each one was its own testimony. But by ordering it to be kept secret Jesus also shunned boasting about himself. It was better that knowledge of him remains in himself. So he admonished them to remain silent about him. The observance of silence springs from that about which one must keep silent.

On those whom He healed He enjoined silence, whence it follows, And he charged them that they should not make him known. For his restored health was a witness to each man. And by commanding them to hold their peace, He avoids all ostentation of Himself, and at the same time notwithstanding affords a knowledge of Himself in that very admonition to hold their peace; for the observance of silence proceeds from that very thing which is to be kept silent.

In this also He instructs us, that when we have done any thing great we are not to seek praise abroad.

And He also gives them command that they should not make Him known, that they might not by persecuting Him be put into a worse state.

How? He ordered them not to make him known. Why? In order to give us an example to avoid human glory, as it says above (6:1), and to spare the Pharisees, who were slandering him for his actions.

Then, lest thou shouldest be confounded at what is going on, and at their strange frenzy, He introduces the prophet also, foretelling all this. For so great was the accuracy of the prophets, that they omit not even these things, but foretell His very journeyings, and changes of place, and the intent with which He acted therein; that thou mightest learn, how they spake all by the Spirit. For if the secrets of men cannot by any art be known, much more were it impossible to learn Christ's purpose, except the Spirit revealed it.

And it should be known, that the meaning not only of this passage, but of many others also, is supported by this testimony from the Prophet. The words, Behold my servant, may be referred to the place in which the Father had said above, This is my Son. (Mat. 3:17.) The words, I will put my Spirit upon him, is referred to the descent of the Holy Spirit upon the Lord at His baptism; He shall declare judgment to the Gentiles, to that which He says below, When the Son of Man shall sit in the seat of his Majesty. (Mat. 25:31) What he adds, He shall not strive nor cry, refers to the Lord how He answered but little to the Chief Priests, and to Pilate, but to Herod nothing at all. He shall not break the bruised reed, refers to His shunning His persecutors that they might not be made worse; and that In his name shall the Gentiles hope, refers to what Himself says below, Go ye, and teach all nations. (Mat. 28:19)

Matthew brings in the prophet as a witness to Jesus' meekness (Is. 42:1-4). For whatever the Jews want, he says, Christ will do. If they do not want Him to be made known, then He will not make Himself known. He will not stand up against them like one seeking renown, nor will He dispute contentiously. He will bid the multitudes not to make Him known, but He will also proclaim judgement to the Gentiles, that is, He will teach the Gentiles. For "judgement" (krisis) is teaching, knowledge, and discernment (diakrisis) of the good. Or, in another sense, He will also proclaim the coming judgement to the Gentiles who have never heard of this judgement. "Neither shall any man hear His voice in the streets." For He did not teach in the middle of the market place, as did the vainglorious, but in the temple and in the synagogues and on the mountain and along the shores.

This was to fulfill what was spoken by the prophet Isaiah. Here he cites a text from Isaiah (42:1). And it should be noted that some apostles cite texts according to the Hebrew version, some according to the Septuagint, and some merely expressed the sense of the words. And he does three things. First he describes the human nature, when he says, Behold, my servant [boy], because he was a boy: "The boy Jesus stayed behind in the temple" (Lk 2:43). He is also called a boy from his purity, because "He did not sin, nor was there found deceit in his mouth" (1 Pt 2:22). Or in the sense that a servant is called a boy; hence, Behold the boy, a servant in a servant's form: "He emptied himself, taking the form of a servant" (Phil 2:7). The chosen one, whom I have chosen. Note that in every holy man are three things: divine election, love and the effect, which is grace. These are in man in one way, in God in another way. In man grace is first; then he loves, and after that he chooses. But in God is the converse, because man's will does not cause grace; its cause is God's love and will. Therefore, he first chooses whom he wills to be good; secondly, he loves; thirdly, he gives the grace.

(De Civ. Dei, xx. 30.) Seeing He preached the judgment to come which was hidden from the Gentiles.

Through Isaiah the prophet the person of the Father states this: "I shall put my Spirit upon him." The Spirit is not placed upon the Word of God nor upon the only begotten Son who proceeds from the Father but upon the One about whom it is said, "Here is my Son."

(Verse 18.) Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased. I will put my spirit upon him, and he shall show judgment to the Gentiles. He shall not strive, nor cry out. Through the prophet Isaiah, this is spoken in the person of the Father: I will put my spirit upon him (Isaiah 42:1). The spirit is not placed upon the Word of God, nor upon the only begotten, who proceeded from the Father's bosom, but upon him of whom it is said: Behold my servant (ibidem).

But the Holy Spirit is put, not on the Word of God, but on the Only-Begotten, who came forth from the bosom of the Father; on Him, that is, of whom it is said, Behold my servant. And what He will do by Him He adds, And he shall declare judgment to the Gentiles.

The prophet celebrates His meekness, and His unspeakable power, and opens to the Gentiles "a great door and effectual;" he foretells also the ills that are to overtake the Jews, and signifies His unanimity with the Father. For "behold," saith He, "my servant, whom I have chosen, my beloved, in whom my soul is well pleased." Now if He chose Him, not as an adversary doth Christ set aside the law, nor as being an enemy of the lawgiver, but as having the same mind with Him, and the same objects.

Then, to inform thee that this too is according to the purpose of the Father, in the beginning the prophet had assured us of this likewise, together with what had gone before; saying, "My well-beloved, in whom my soul is well pleased." For of the well-beloved it is quite evident that He did these things also according to the mind of the beloved.

Whom I have chosen, he says, for a work which none else has done, that He should redeem the human race, and make peace between God and the world. It follows, My beloved, in whom my soul is well pleased, for He alone is the Lamb without spot of sin, of whom the Father speaks, This is my beloved Son, in whom I am well pleased. (Mat. 17:5)

The Lord Jesus Christ is called the servant of the Almighty God, not in respect of His divinity, but in respect of the dispensation of the flesh which He took upon Him, because by the cooperation of the Holy Spirit He took flesh of the Virgin without stain of sin. Some books have, Elect, whom I have chosen, for He was chosen by God the Father, that is, predestinated that He should be the Son of God, proper, not adopted.

That he says, My soul, is not to be understood as though God the Father had a soul, but by way of adaptation, showing how God is disposed towards Him. And it is no wonder that a soul is ascribed to God in this manner, seeing that all other members of the body are likewise.

Then also God the Father put His Spirit upon Him, when by the working of the Holy Spirit He took flesh of the Virgin; and as soon as He became man, He took the fulness of the Holy Spirit.

Hence, according to this he presents three things: first, the choice. He says, therefore, Behold my servant whom I have chosen, and this in regard to a twofold choice, which belongs to Christ according to his human nature. For he was chosen for two things, namely, to be Son of God: "who was predestinated son of God..." (Rom 1:4); "Blessed is he whom you chose and brought near" (Ps 64:4). Secondly, he was chosen for the work of human redemption: "God so loved the world, that he gave his only begotten Son..." (Jn 3:16). Likewise, he chose in order to love; hence it says, my beloved, for if he loves certain ones, he loves him with a special love: "For it is not by measure that the spirit was given to him" (Jn 3:34); hence he says, with whom my soul, i.e., my will, is well pleased. This is a special love, because the will is not at rest except where it finds something pleasing. But nothing is pleasing except through grace, and nothing pleasing was absent from Christ; hence above (3:17): "This is my beloved Son, in whom I am well pleased."

Then he mentions the conferring of grace: I will put my spirit upon him, as Joel (2:28) says: "I will pour out my spirit on all flesh." But in Christ he poured out not only from the Spirit but the whole Spirit, as it says in John (3:34): "For it is not by measure that the Spirit was given to him"; "The Spirit of the Lord shall rest upon him" (Is 11:2). And this, in as much as he has the form of a servant.

But what will he do? What office will he have? He will proclaim judgment to the gentiles, i.e., he will teach the gentiles God's judgments. Of old the Jews gloried in being God's special people; hence they said: "He has not dealt thus with any other nation; they do not know his judgments" (Ps 147:20). But that was said of the gentiles. Hence he shall proclaim to the gentiles materially, because he received the power to judge the gentiles: "He is the one ordained by God to be judge of the living and the dead" (Acts 10:42); "The Father has given all judgment to the Son" (Jn 5:22). But is he suitable, because in judging two things are required, namely, clemency and justice? And he showed both: first, that he has clemency. And because clemency can exist in words and in deeds, and some, even though incapable of doing anything, complain in words, he removes this from him.

Those who teach "in the streets" do this, not for the sake of helping anyone but out of egotism and to hoodwink the gullible. The result of this is that everyone views them with suspicion and they fail to reach the goal of their teaching. Thus the Savior taught us these lessons not only by word. His way of life also taught us not to scream nor to show off but to lead a public life in respect to virtuous actions. For a talkative disposition would be most harmful for us. It is the opposite that is most useful and beneficial.

(Verse 19.) Neither will anyone hear his voice in the streets. For the way is broad and spacious that leads to destruction, and many enter through it (Mat. 7:13). Those who do not hear the voice of the Savior are many, because they are not on the narrow path, but on the spacious one.

For the way is broad and wide which leads to destruction, and many walk in it; and being many, they will not hear the voice of the Saviour, because they are not in the narrow but in the broad way.

Then proclaiming His meekness, he saith, "He shall not strive nor cry." For His desire indeed was to heal in their presence; but since they thrust Him away, not even against this did He contend.

The Greek πλατεῖα, is in Latin called 'latitudo.' No one therefore has heard His voice in the streets, because He has not promised pleasant things in this world to those that love Him, but hardships.

If He "neither did contend nor shout, nor was His voice heard abroad," who "crushed not the bruised reed"-Israel's faith, who "quenched not the burning flax" -that is, the momentary glow of the Gentiles-but made it shine more by the rising of His own light,-He can be none other than He who was predicted.

Hence he says, he will not wrangle; "When he was reviled, he did not revile" (1 Pt 2:23). And what is said in Proverbs (20:3) well suits him: "It is an honor for a man to keep aloof from strife." Of course, some do not wrangle, but they murmur. But he will not do this, because he will not cry aloud. Hence Isaiah (53:7): "Like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, he opened not his mouth." Crying aloud proceeds from emotion, and the Apostle commands the Ephesians (4:31): "Let all anger and clamor be put away from you." Some do not cry aloud, but they complain. This is taken away: nor will anyone hear his voice in the streets. Those who walk in the path of sinners make their voice heard in the streets: "The stones of the sanctuary lie scattered at the head of every street" (Lam 4:1); "Wisdom cries aloud in the street" (Pr 1:20). Yet he will not be heard among them. Or, in another way: by the streets is meant the gentiles, because they are outside the sanctuary. And although Christ willed to be preached to the gentiles, he himself did not preach to them in person. Hence he is not heard in the streets, i.e., among the gentiles. Thus, therefore, was he patient in word.

(ubi sup) So He neither bruised nor quenched the Jewish persecutors, who are here likened to a bruised reed which has lost its wholeness, and to a smoking flax which has lost its flame; but He spared them because He was not come to judge them, but to be judged by them.

(Quaest. Ev. i. 3.) In the smoking flax it is observed, that when the flame is out it causes a stink.

There was once a brother who was very eager to seek goodness. Being very disturbed by the demon of lust, he came to a hermit and told him about his thoughts. The hermit was inexperienced and when he heard all this, he was shocked, and said he was a wicked brother, unworthy of his monk's habit because he had thoughts like that. When the brother heard this, he despaired, left his cell and started on his way back to the world. But by God's providence, Apollo met him. Seeing he was so upset and sad, he said to him, 'Son, why are you so unhappy?' The brother was very embarrassed, and at first said nothing. But when Apollo pressed him to say what was happening to him, he admitted everything and said, 'It is because lustful thoughts trouble me. I confessed them to that hermit, and he says I now have no hope of salvation. So I have despaired, and am on my way back to the world.' When Apollo heard this, he went on asking questions like a wise doctor, and gave him this counsel, 'Do not be cast down, son, nor despair of yourself. Even at my age and with my experience of the spiritual life, I am still troubled by thoughts like yours. Do not fail now; this trouble cannot be cured by our efforts, but only by God's mercy. Do as I say and go back to your cell.' The brother did so. Then Apollo went to the cell of the hermit who had made the brother despair. He stood outside the cell, and prayed to the Lord with tears, saying, 'Lord, you permit men to be tempted for their good; transfer the war that brother is suffering to this hermit: let him learn by experience in his old age what many years have not taught him, and so let him find out how to sympathize with people undergoing this kind of temptation.' As soon as he ended his prayer he saw a black man standing by the cell firing arrows at the hermit. As though he had been wounded, the hermit began to totter and lurch like a drunken man. When he could bear it no longer, he came out of his cell, and set out on the same road by which the young man started to return to the world. Apollo understood what had happened, and went to meet him. He came up to him and said, 'Where are you going? Why are you so upset?' When the hermit saw that the holy Apollo understood what had happened, he was ashamed and said nothing. Apollo said to him, 'Go back to your cell and see in others your own weakness and keep your own heart in order. For either you were ignorant of the devil in spite of your age, or you were contemptuous, and did not deserve to gain strength by struggling with the devil as all other men must. But struggle is not the right word, when you could not stand up to his attack for one day. This has happened to you because of the young monk. He came to you because he was being attacked by the common enemy of us all. You ought to have given him words of consolation to help him against the devil's attack but instead you drove him to despair. You did not remember the wise man's saying, which orders us to deliver the men who are drawn towards death, and not to cease to redeem men ready to be killed. You did not remember our Saviour's parable, "You should not break the bruised reed, nor quench the smoking flax" (Matt. 12:20). No one can endure the enemy's clever attacks, nor quench, nor control the leaping fire natural to the body, unless God's grace preserves us in our weakness. In all our prayers we should ask for his mercy to save us, so that he may turn aside this scourge which is aimed even at you. For he makes a man to grieve, and then lifts him up to salvation; he strikes, and his hand heals; he humbles and exalts; he gives death and then life; he leads to hell and brings back from hell (1 Sam. 2:6). So Apollo prayed again, and at once the hermit was set free from his inner war. Apollo urged him to ask God to give him a wise heart, in order to know how best to speak.

But even amid this desire to keep silent about himself, the purpose of Jesus' words was fulfilled through Isaiah. About his prophecy I now give you the following important reminder: Jesus was loved by God and was pleasing in his Father's will. The Spirit of God was upon him. Judgment was made known to the Gentiles by him. The reed that was crushed was not broken, and the smoking wick was not extinguished. This means that the frail, shaken bodies of the Gentiles were not worn out but rather preserved to salvation. The meager flame only smoking now on the wick was not extinguished. The spirit of Israel was not removed from the rest of the ancient story of grace. The capability of restoring all the light exists in the time of repentance. But that was appointed within the statutes of a fixed time, "till he brings justice to victory." When the power of death was removed, he would bring judgment at the return of his splendor to the Gentiles who would believe in his name through faith.

Or, he means this bruised reed that is not broken, to show that the perishing and bruised bodies of the Gentiles, are not to be broken, but are rather reserved for salvation. He shall not quench a smoking flax, shows the feebleness of that spark which though not quenched, only moulders in the flax, and that among the remnants of that ancient grace, the Spirit is yet not quite taken away from Israel, but power still remains to them of resuming the whole flame thereof in a day of penitence.

Or, Until he shall send forth judgment to victory, that is, Until He shall take away the power of death, and bring in judgment and the return of His splendour.

The one who does not stretch out a hand to a sinner and does not carry a brother's load breaks the crushed reed. And the one who despises the small spark of faith in children extinguishes the smoking wick. Christ did neither of these. He came for this purpose: to save those who were perishing.

(Verse 20, 21.) He will not break a bruised reed, and he will not extinguish smoking flax, until he brings forth judgment to victory. And in his name the Gentiles will hope. He who does not reach out his hand to the sinner, nor carries the burden of his brother, he breaks the bruised reed. And he who despises the small spark of faith in the little ones, he extinguishes smoking flax. Christ has done neither of these; for this is why he came, to save what was lost.

He that holds not out his hand to a sinner, nor bears his brother's burden, he breaks a bruised reed; and he who despises a weak spark of faith in a little one, he quenches a smoking flax.

(Ep. 121.2.) Or, the reverse, He calls the Jews a bruised reed, whom tossed by the wind and shaken from one another, the Lord did not immediately condemn, but patiently endured; and the smoking flax He calls the people gathered out of the Gentiles, who, having extinguished the light of the natural law, were involved in the wandering mazes of thick darkness of smoke, bitter and hurtful to the eyes; this He not only did not extinguish, by reducing them to ashes, but on the contrary from a small spark and one almost dead He raised a mighty flame.

And intimating both His might, and their weakness, he saith, "A bruised reed shall He not break." For indeed it was easy to break them all to pieces like a reed, and not a reed merely, but one already bruised.

"And smoking flax shall He not quench." Here he sets forth both their anger that is kindled, and His might that is able to put down their anger, and to quench it with all ease; whereby His great mildness is signified.

What then? Shall these things always be? And will He endure them perpetually, forming such frantic plots against Him? Far from it; but when He hath performed His part, then shall He execute the other purposes also. For this He declared by saying "Till He send forth judgment unto victory: and in His name shall the Gentiles trust." As Paul likewise saith, "Having in a readiness to revenge all disobedience, when your obedience is fulfilled."

But what is, "when He sends forth judgment unto victory?" When He hath fulfilled all His own part, then, we are told, He will bring down upon them His vengeance also, and that a perfect vengeance. Then shall they suffer His terrors, when His trophy is gloriously set up, and the ordinances that proceed from Him have prevailed, and He hath left them no plea of contradiction, however shameless. For He is wont to call righteousness, "judgment."

Or, Until that judgment which was being done in Him should come forth to victory. For after that by His resurrection He had overcome death, and driven forth the prince of this world, He returned as conqueror to His kingdom to sit on the right hand of the Father, until He shall put all His enemies under His feet.

He did not eagerly contend with the folly of the rulers, nor did he scream and provoke them to anger against himself. Rather, with gentleness Jesus withdrew slowly so that he might not, in confuting them, cause them to be destroyed while they were still weak in soul like "a bruised reed" or like "smoking flax," that is, very close to being snuffed out. He bore with them patiently, so as not to reduce them to utter oblivion on account of their weakness, until he had fulfilled the purpose of his dispensation,that is, to bring judgment to a full end. By this dispensation all the nations would come to believe.

He could have crushed the Jews, he says, like a broken reed, and could have quenched their anger like a smoldering wick, but Jesus did not wish to do so until He had fulfilled His dispensation and defeated them in every way. For this is the meaning of what follows.

So that the Jews would have no excuse, Christ endured all things, so that later He might condemn and overcome those who could say nothing in their own defense. What did He not do to win them over? But the Jews were not willing; therefore the Gentiles shall hope in Him.

And also in deed: he will not break a bruised reed. And this in two ways: for it can be referred specifically to the Jews; secondly, in a general sense to all. In regard to the Jews there were two things in them, namely, a royal power and priestly dignity. Royal power is signified by the reed, which had already been broken, because they were subject to the Romans; therefore it was easy for him thus to break the reed. And the reed is a good comparison, because it is easily moved, as it says above (11:7): "What did you go out to the desert to see? A reed shaken by the wind?"

Or quench a smoldering wick. By the smoldering wick is signified the priesthood; hence a priest wears linen vestments. Also smoldering, for smoke is extinguished by fire. Again, smoke comes from a weak fire and dissipates rather than consumes; hence an offensive smell is produced. Therefore they were like a smoking wick, because they had not lost the faith completely; yet they did not have enough to restrain them from evils. Hence, although he could justly extinguish them, he did not quench the smoldering wick. Furthermore, it is explained in another way in regard to everyone, so that by the bruised reed are understood sinners. By the smoldering wick, which has a bit of heat, are understood those not in sin, but they are lukewarm toward good and have some grace. Hence he wants to say: He does not close the way of salvation to sinners; hence he says in Ezekiel (18:28): "Have I any pleasure in the death of the wicked?" Again, if a person has grace, he will not extinguish it. Hence in this is given an example that we should not extinguish but rather foster anyone's grace, which the Lord has given to him.

Furthermore, he will not pass judgment, until he brings judgment to victory. And this can be applied in particular to the Jews, namely, when he shall have overcome all, because they charged that he cast out devils by Beelzebub; and he refuted them and passed judgment on them. And this was fulfilled through Titus and Vespasian.

(De Civ. Dei, xx. 30.) This last we now see fulfilled; and thus this which cannot be denied establishes the truth of that which some have denied through ignorance, the last judgment namely, which He will hold upon earth, when he Himself shall come from heaven. For who could have expected that the Gentiles would have hope in Christ's name, when He was in the hands of His enemies, when He was bound, scourged, set at nought, and crucified; when even His disciples had lost that hope which they had begun to have in Him? That which one thief hardly hoped on the cross, the nations scattered far and wide now hope. And that they may not die for ever, they are marked with that very cross on which he died. Let none then doubt that the last judgment will be by Christ Himself.

But not to this will His dispensation be confined, to the punishment of unbelievers only, but He will also win to Himself the whole world. Wherefore He added, "And in His name shall the Gentiles trust."

Then, to inform thee that this too is according to the purpose of the Father, in the beginning the prophet had assured us of this likewise, together with what had gone before; saying, "My well-beloved, in whom my soul is well pleased." For of the well-beloved it is quite evident that He did these things also according to the mind of the beloved.

But when the same prophet represents to us even nations sometimes estimated as "the small dust of the balance," and as "less than nothing, and vanity," and sometimes as about to hope and "trust in the name" and arm of the Lord, are we at all misled respecting the Gentile nations by the diversity of statement? Are some of them to turn believers, and are others accounted dust, from any difference of nature? Nay, rather Christ has shone as the true light on the nations within the ocean's limits, and from the heaven which is over us all.

And not only will that happen, but after their destruction the gentiles will hope in his name. Hence Genesis (49:10): "He will be the expected of the nations." Or another way: Thus he curbs his will, but when the enemy, death, is destroyed, all the gentiles will cling to him; and this will be on the day of judgment.

First, Christ cures the man with dropsy. The abundant flow of the flesh had oppressed the functions of his soul and had quenched the glow of his spirit.

And it happened when he entered the house of a certain ruler of the Pharisees on the Sabbath to eat bread, and they watched him closely, and behold, there was before him a certain man suffering from dropsy. The disease of dropsy takes its name from a watery humor. For in Greek, ὕδωρ means water. It is a subcutaneous liquid born from a defect of the bladder, with swelling, and foul breath. It is peculiar to the dropsical person, the more the disordered humor abounds, the more they thirst. And so it is rightly compared to him whom the flowing excess of carnal pleasures oppresses. It is compared to the avaricious rich man, who, the more abundant his riches are, which he does not use well, the more ardently he covets such things.

And it came to pass, when he entered into the house etc. Above he refuted those slandering Christ's miracles in a council; here he openly refutes them at a banquet. For in these two places especially detraction and scrutiny were accustomed to occur, namely in councils and at banquets. This part, which contains the present chapter, is divided into three parts. In the first of which he refutes the Pharisees who were watching; in the second he instructs the guests reclining at table, at that place: And he said also to those who were invited: and in the third he teaches the crowds following after, at that place: And great multitudes went with him.

First, the Pharisees who were watching are refuted, concerning which three things.

Concerning the refutation of the watchers, he proceeds in this order: because first is set forth the watching of the Pharisees: second is added the exposure of those observed, at that place: And behold, there was a certain man who had the dropsy: and third, the refutation of those exposed, at that place: And he took him and healed him. The watching of the Pharisees, by which they were watching Christ, is described with respect to two things, namely with respect to the kindness of Christ and the malice of the Pharisees.

As regards Christ's kindness, therefore, he says: And it came to pass, when he went into the house of one of the chief Pharisees on the Sabbath to eat bread, in which Christ's wondrous kindness appears: great in this, that he dwelt among mortal men, though he was God; Baruch 3: "This is our God, and no other shall be esteemed in comparison to him." "Afterward he was seen upon earth and conversed with men." Greater indeed, because he dwelt among his own persecutors: whence was fulfilled in him that saying of Ezekiel 2: "Son of man, unbelievers and subverters are with you, and you dwell among scorpions." But the greatest kindness, because he dwelt among them even to intimate fellowship, so that there might be fulfilled that saying of Revelation 3: "I stand at the door and knock: if anyone shall open to me, I will enter in to him and will sup with him, and he with me." In this, therefore, that he entered another's house, Christ's humility is commended: in this, that it was the house of a Pharisee, his charity: in this, that he ate another's bread, Christ's own poverty: and in these things the supreme kindness is shown, by which the Most High willed to be humbled for us, the Most Just to dwell among the impious, the Most Rich to become poor among men: whence 2 Corinthians 8: "You know the grace of our Lord Jesus Christ, that, though he was rich, for your sake he became poor, that by his poverty we might be made rich."

Second, however, with regard to the malice of those watching, he adds: And they were watching him. The Evangelist does not say in what respect, so as to intimate that they were watching both his words and his miracles, and they were watching in order to censure and accuse him; above in the eleventh chapter: "The Pharisees and the lawyers began to press upon him vehemently and to assail his mouth, lying in wait for him and seeking to catch something from his mouth, that they might accuse him"; whence also John 15: "If they have persecuted me, they will also persecute you; if they have kept my word, they will keep yours also." They were also watching his miracles, according to what is said in Mark 3: "They watched him, whether he would heal on the Sabbath, that they might accuse him." Whence this watching proceeded from scheming malice, against which it is said in Proverbs 24: "Do not lie in wait nor seek wickedness in the house of the just, nor lay waste his rest." But because it is most difficult for a malicious man to escape the scrutiny of his neighbor, therefore it is said in Proverbs 23: "Do not eat with an envious man, and do not desire his foods, because in the likeness of a soothsayer and a diviner he judges what he does not know. Eat and drink, he will say to you; but his mind is not with you. The foods you have eaten you will vomit up, and you will lose your fair words."

He became the guest of his host to fulfill a duty. It says, "They watched him." Why did they watch him? They watched to see if he would disregard the honor of the law and so do something forbidden on the sabbath day. O senseless Jew, understand that the law was a shadow and type, waiting for the truth. The truth was Christ and his commandments. Why then do you arm the type against the truth? Why set the shadow in array against the spiritual interpretation? Keep your sabbath rationally.… Those who had the office to minister among you according to the law used to offer God the appointed sacrifices, even on the sabbath. They slaughtered the victims in the temple and performed the acts of service that were required of them. No one rebuked them, and the law itself was silent. It did not forbid people ministering on the sabbath. This was a type for us. As I said, it is our duty, keeping the sabbath in a rational manner, to please God by a sweet spiritual fragrance. As I have already said, we perform this when ceasing from sins, we offer God a life holy and worthy of admiration as a sacred oblation, steadily advancing to all virtue. This is the spiritual sacrifice well pleasing to God.

A Pharisee, of higher rank than usual, invited Jesus to a banquet. Although he knew their bad intentions, he went with him and ate in their company. He did not submit to this act of condescension to honor his host. He rather instructed his fellow guests by words and miraculous deeds that might lead them to the acknowledgment of the true service, even that taught us by the gospel. He knew that even against their will he would make them eyewitnesses of his power and his suprahuman glory. Perhaps they might believe that he is God and the Son of God, who took on our likeness but was unchanged and did not cease to be what he had been.

Although our Lord knew the malice of the Pharisees, yet He became their guest, that He might benefit by His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him; to see whether He would despise the observance of the law, or do any thing that was forbidden on the sabbath day.

The Lord, although He knew the corruption of the Pharisees, nevertheless entered into their house; He entered because He was concerned for the benefit of their souls. For they, if they had wished, could have received benefit both from His words and teaching, and from the manifestation of signs.

(ubi sup.) Or we rightly compare the dropsical man to a covetous rich man. For as the former, the more he increases in unnatural moisture the greater his thirst; so also the other, the more abundant his riches, which he does not employ well, the more ardently he desires them.

(de Quæst. Evan. lib. 2. cap. 29.) Now He has aptly compared the dropsical man to an animal which has fallen into a ditch, (for he is troubled by water,) as He compared that woman, whom He spoke of as bound, and whom He Himself loosed, to a beast which is let loose to be led to water.

Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name from a watery humour.

And behold, a certain man who had the dropsy. After having described the watching of the Pharisees, here secondly he describes the exposure of the observers; concerning which three things are introduced, namely: The infirmity disposing toward the exposure, the question that exposes, and the dissimulation that conceals.

First, therefore, with regard to the infirmity disposing toward the exposure of the observers, he says: And behold, a certain man who had the dropsy was before him. In the literal sense, this man with dropsy, by his manifest and grievous infirmity, was providing a way to confute and expose the perfidy of the Jews. And since the time and place presented themselves, therefore he says: And behold, as though the Lord had then brought him into their midst; whence Sirach 39: "The works of all flesh are before him, and nothing is hidden from his eyes." "Nor is it to be said: What is this, or what is that? For all things shall be sought in their time"; and afterwards: "All the works of the Lord are good, and every work he will furnish in its hour." Whence this bodily infirmity was effective for assailing and purging spiritual infirmity, because it was directly contrary to it. For this man with dropsy was before Jesus to implore mercy, which the Pharisees were opposing. For he was imploring the mercy of God because he was a man: for Sirach 18: "The mercy of God is upon all flesh"; and because he was an infirm man, according to that passage in Sirach 11: "There is a man who is feeble and in need of recovery, more failing in strength, and the eye of God has looked upon him for good"; and because he was before him, because such persons have recourse to God, and to such persons God condescends: the Psalm: "For he has looked down from his holy height; the Lord has looked from heaven upon the earth."

Now, with these things having been treated according to the letter, three things present themselves for our consideration according to the spiritual understanding, which according to the Saints can be drawn from the aforesaid words.

The first is the disease of dropsy, whose property is, as the Gloss says, that "the more one drinks, the more one thirsts"; and in this it designates every concupiscence, which can never be satisfied, and especially avarice, according to that saying of Proverbs 30: "The fire never says: It is enough." Whence it should be noted that there are seven, according to the expositors, accidents of dropsy. — The first is swelling of the body, and by this pride is understood: Deuteronomy 17: "All the people hearing it shall fear, so that no one thereafter may be puffed up with pride," etc.

The second is compression of spiritual things, and in this envy is understood, which compresses spiritual things; Proverbs 14: "Envy is the rottenness of the bones."

The third is stench in the breath, by which wrath is understood, which causes one to burst forth into abusive words; the Psalm: "Their throat is an open sepulchre; they dealt deceitfully with their tongues."

The fourth is sluggishness of the feet, by which sloth is understood: Titus 1: "The Cretans are always liars, evil beasts, lazy bellies"; and Wisdom 15: "Their feet are slow to walk."

The fifth is thirst in the appetite, by which avarice is understood; Proverbs 30: "The earth is not satisfied with water," that is, the earthly man with temporal opulence; and Ecclesiastes 5: "The covetous man shall not be filled with money." The sixth is swelling of the genitals, by which lust is designated; whence in the Psalm: "For my loins are filled with illusions, and there is no soundness in my flesh."

The seventh is infection of the skin or exterior parts, in which gluttony is understood, which is wholly concerned with caring for the skin: Philippians 3: "Whose God is their belly, and whose glory is in their shame, who mind earthly things."

When then the man with the dropsy came into the midst of them, He rebukes by a question the insolence of the Pharisees, who wished to detect Him; as it is said, And, behold, there was a certain man before him which had the dropsy. And Jesus answering, &c.

(14 Mor. c. 6.) Rightly then is the dropsical man healed in the Pharisees' presence, for by the bodily infirmity of the one, is expressed the mental disease of the other.

Therefore, when the man "suffering from dropsy" came forward into the midst, the Lord looked not to avoiding giving them offense, but to bestowing a kindness on the one in need of healing. For where very great benefit is at hand, we ought not to concern ourselves with those who are foolishly scandalized.

He himself, after taking hold of him, healed and dismissed him. By provident dispensation the Lord heals the dropsical man before the lawyers and Pharisees, and soon disputes against avarice, so that through the sickness of this body, the sickness of their heart might be expressed. After many exhortations in his disputation, it is added: "But the Pharisees who were lovers of money heard all these things, and they derided him." Indeed, the dropsical man, the more he drinks, the more he thirsts. And every greedy person multiplies his thirst, who, when he has obtained the things he desires, pants for others even more.

But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace.

Third, as regards the dissimulation that conceals, he adds: But they were silent. They were silent because, seeing themselves caught and exposed, they feared being confounded by their own response; whence the Gloss of Bede: "Rightly are they silent who see that whatever they might say would be said against themselves. For if it is lawful, why do they watch? If it is not lawful, why do they tend their cattle?" Whence by their silence they feigned ignorance, so as to cover over their malice. A similar instance is found in Matthew twenty-one, where, when the Lord had asked concerning the baptism of John, whence it was, they refused to answer, lest they be convicted of unbelief. Whence that passage of Sirach thirty-seven could be said of them: "O most wicked presumption! whence were you created to cover over barren malice?" But when the leaves of words failed them, they had recourse to the darkness of ignorance and the failure of words; whence they were silent not from prudence, but from ignorance, which has malice joined to it; whence Sirach twenty: "There is one who is silent, not having the sense of speech; and there is one who is silent, knowing the fitting time."

But he, taking hold of him, etc. After the exposure of the observers, there is added here the confutation of those exposed, which the Evangelist describes in three ways, namely as regards the magnificence of the deed, the efficacy of the word, and the evidence of the sign.

First, therefore, as regards the magnificence of the deed, he says: But He, having taken hold of him, healed him and sent him away. In this, that He took hold of him, His humility is apparent, because He does not disdain to touch infirmities in order to teach humility; on account of which the Apostle says in Hebrews 2: "Nowhere does He take hold of angels, but of the seed of Abraham." In this, that He healed, His power is apparent; whence above in chapter six: "Power went out from Him and healed all." In this, that He sent him away, His generosity is apparent, namely to depart as a free man. For He did not reduce him to servitude on account of the benefit conferred, but sent him away to depart as a free man; the Gloss says: "He sent him away bodily healed, so that he might turn himself to the salvation of souls." Whence above in chapter eight, to that demoniac whom He had healed, He said: "Go to your house and tell how great things God has done for you." And through this, Christ in the manner of performing that miracle, by humility confounds the pride of the Jews; by power, their sloth; by generosity and kindness, their faithlessness, since they themselves would neither deign to touch, nor were able to cure, nor were willing to set free.

The second thing, however, that we ought to consider is the work of virtue, in which is understood the healing of spiritual illness. Concerning this, three things are said, namely that he took hold of him, that he healed him, and that he sent him away. He took hold of him, namely through the infusion of grace: Isaiah forty-two: "I the Lord have called you in righteousness, I have taken hold of your hand and kept you"; Psalm: "Send forth your hand from on high, rescue me and deliver me from many waters," etc. He healed him, however, through the expiation of guilt: Psalm: "Who forgives all your iniquities, who heals all your infirmities"; and Matthew one: "He himself shall save his people from their sins." He sent him away, indeed, through the relaxation of punishment; Matthew eighteen: "The lord, having compassion on that servant, released him and forgave him the debt." And this we ask in the Lord's prayer: "Forgive us our debts," etc.

Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether he wished to be made whole, but forthwith healed him. Whence it follows; And he took him, and healed him, and let him go. Wherein our Lord took no thought not to offend the Pharisees, but only that He might benefit him who needed healing. For it becomes us, when a great good is the result, not to care if fools take offence.

But they, understanding where the question was leading, kept silent. Then Jesus does His work and through a touch heals the sick man.

Third, as to the evidence of the sign, he adds: And they could not reply to these things. The Gloss: "Convicted." For then it is an evident sign that a man has been convicted, when every way of escape fails him. Nor is it a wonder if they could not answer the wisdom of Christ, since not even the wisest could resist his disciples; whence below in the twenty-first chapter: "I will give you a mouth and wisdom, which all your adversaries shall not be able to resist." And this was fulfilled in Stephen, of whom Acts 6: "Then there arose certain of the synagogue which is called that of the Libertines and Cyrenians and Alexandrians, and of those who were from Cilicia and Asia, disputing with Stephen; and they could not resist the wisdom and the spirit by which he spoke."

Then, Christ teaches humility. At the feast, Christ gently opposes the longing for a better seat, so that the humanity of persuasion excludes the harshness of coercion, reason promotes the effect of persuasion, and correction chastises pride.

First the dropsical man is cured, in whom the abundant discharges of the flesh crushed down the powers of the soul, quenched the ardour of the Spirit. Next, humility is taught, when at the nuptial feast the desire of the highest place is forbidden. As it is said, And he spake, Sit not down in the highest room.

He also spoke a parable to those who were invited, noting how they chose the best places, saying to them, "When you are invited to a wedding, do not sit in the first place." Indeed, this admonition of the Savior is plain on the surface, teaching humility, which is praiseworthy not only before God but also among men, but since the evangelist does not call this a parable in vain, we must briefly consider what it also signifies mystically. In many passages, it appears that Christ and the Church's union are called a wedding. One such passage is: "Can the children of the wedding fast while the bridegroom is with them?" (Mark II). Another is: "The kingdom of heaven is like a king who made a wedding feast for his son and sent his servants to call the invited to the wedding" (Matt. XXII). Therefore, whoever having been invited attends these weddings, that is, unites himself to the members of the Church through the grace of faith, should not sit in the first place, that is, should not, by boasting of his merits, exalt himself as superior to others. Let him indeed strive, according to the parable of another place, to appear clad in the wedding garment, that is, shining with the splendor of virtues, but let him adorn the attire of these virtues with the place of devoted humility.

But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ's Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits.

He spoke also to those who were invited, etc. After he confuted the observers, here secondly he instructs the guests. This part is divided into three according to a threefold instruction. For first he instructs those invited to the nuptial banquet. Second he instructs those inviting to the familiar banquet, there: He said also to him who had invited him. Third he instructs those to be imitated regarding the eternal banquet, there: A certain man made a great supper, etc. The first of these regards the banquet of grace; the second, of nature; and the third, of glory; the first, sacramental; the second, material; the third, eternal and spiritual.

First, therefore, as regards the occasion introducing the parable, he says: And he spoke a parable to those who were invited: The Gloss: "A parable, signifying something else mystically." For since someone could refer that teaching of the Lord to these carnal weddings, therefore the Evangelist himself, directing the understanding of the expositor, wishes it to be understood parabolically. For this was the manner of the Lord and Savior in teaching, according to that passage of the Psalm: "I will open my mouth in parables, I will utter propositions from the beginning," etc. And because a parable has no force unless it is spoken at its proper time, according to that passage of Ecclesiasticus 20: "A parable from the mouth of a fool shall be rejected, for he does not speak it in its time"; and conversely, Proverbs 25: "Golden apples in beds of silver, he who speaks a word in its time"; therefore the opportuneness of place and time is added for the introduction of this parable about the wedding banquet, when it is added: Observing how they were choosing the first places, namely after the manner of the proud, which custom was indeed found among the Pharisees: Matthew 23: "They love the first places at feasts and the first seats in the synagogues and greetings in the marketplace"; and this as a sign of honor, according to that passage of Job 29: "If I wished to go to them, I sat in the first place." For the first and the highest are joined together; and just as pride and ambition is the disordered appetite for superiority, so also for priority. The proud seek things of this kind, who desire to be honored by others, after the example of Saul, 1 Kings 15: "Only honor me before the elders of my people and before Israel."

[On how the man who seeks inclusion in the "Inner Ring" of insiders will always be excluded, while the man who seeks only the work or the friendship itself will find himself "all unawares" in the only circle that matters]

The quest of the Inner Ring will break your hearts unless you break it. But if you break it, a surprising result will follow. If in your working hours you make the work your end, you will presently find yourself all unawares inside the only circle in your profession that really matters. You will be one of the sound craftsmen, and other sound craftsmen will know it. This group of craftsmen will by no means coincide with the Inner Ring or the Important People or the People in the Know. It will not shape that professional policy or work up that professional influence which fights for the profession as a whole against the public: nor will it lead to those periodic scandals and crises which the Inner Ring produces. But it will do those things which that profession exists to do and will in the long run be responsible for all the respect which that profession in fact enjoys. And if in your spare time you consort simply with the people you like, you will again find that you have come unawares to a real inside: that you are indeed snug and safe at the centre of something which, seen from without, would look exactly like an Inner Ring. But the difference is that its secrecy is accidental, and its exclusiveness a by-product, and no one was led thither by the lure of the esoteric: for it is only four or five people who like one another meeting to do things that they like. This is friendship. Aristotle placed it among the virtues. It causes perhaps half of all the happiness in the world, and no Inner Ringer can ever have it.

Do you see what the suppers of Christ are like, how they are turned to the profit of souls and not to the stuffing of the belly? For look, He healed the man suffering from dropsy, He taught the Pharisees that doing good on the Sabbath is a good deed. Then, when He saw that they were making a commotion over sitting in the front seats, He heals this passion too, one arising not from a small cause but from a great and hard-to-avoid one, namely vainglory. And let no one consider the teaching about this to be trivial and unworthy of the majesty of God. For you could by no means call that physician benevolent who promises to cure gout and whatever serious disease there may be, but refuses to treat a bruised finger or a toothache. Moreover, how can one consider the passion of vainglory trivial when it troubles in every way those who love to sit in the front seats? Therefore it was necessary for the Teacher, the Author and Perfecter of humility — Christ — it was necessary to cut off every branch of this evil root: vainglory. Please also take this into consideration: if it had not been the time of the meal and the Lord had begun speaking about this, setting aside discussion of other matters, they could have reproached Him. But as it was, when it was the time of the supper and when the passion for preeminence was tormenting the wretches before the Savior's eyes, His admonition was most timely.

Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but refused to cure a scar on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or agitated those who sought the first seats. It became then the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and the wretched guests were contending for precedency before the eyes of the Saviour, there was a fit occasion for advice.

Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honours; but while by some he is honoured, by others he is disparaged, and sometimes even by the very men who outwardly honour him.