Tuesday of the 4th week after Pentecost

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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