Tuesday of the 28th week after Pentecost

God does not want his temple to be a trader's lodge but the home of sanctity. He does not preserve the practice of the priestly ministry by the dishonest duty of religion but by voluntary obedience. Consider what the Lord's actions impose on you as an example of living.… He taught in general that worldly transactions must be absent from the temple, but he drove out the moneychangers in particular. Who are the moneychangers, if not those who seek profit from the Lord's money and cannot distinguish between good and evil? Holy Scripture is the Lord's money.

Therefore our Lord teaches generally that all worldly bargains should be far removed from the temple of God; but spiritually He drove away the money-changers, who seek gain from the Lord's money, that is, the divine Scripture, lest they should discern good and evil.

In another place, when I said the following about our Lord Jesus Christ, "He did nothing by force but everything by persuasion and admonition," I forgot that he threw out the sellers and buyers from the temple by flogging them. What does this matter to us? How is it important if he also cast out demons from people against their will, not by persuasive words but by force of his power?

(de Qu. Ev. lib. ii. qu. 48.) Now mystically, you must understand by the temple Christ Himself, as man in His human nature, or with His body united to Him, that is, the Church. But inasmuch as He is the Head of the Church, it was said, Destroy this temple, and I will raise it up in three days. (John 2:19.) Inasmuch as the Church is joined to Him, is the temple so interpreted, of which He seems to have spoken in the same place, Take these away from hence; signifying that there would be those in the Church who would rather be pursuing their own interest, or find a shelter therein to conceal their wickedness, than follow after the love of Christ, and by confession of their sins receiving pardon be restored.

That he possesses the promised judicial equity, he shows through three things.

And having entered into the temple, etc. After the Evangelist described how Christ showed himself by his deed to possess royal power and pontifical compassion, here in the third place it is explained how he showed himself to possess judicial equity. For the declaration of which, three things are introduced, namely the equity of the judge, the truth of the law, and the enormity or impiety of the crime. In these three things, moreover, he shows that he judges rightly, as it were syllogistically. For when the truth of Sacred Scripture is set forth as the major premise, and the perversity of Jewish wickedness is taken as the minor premise, the severity of divine retribution is rightly concluded, according to that passage in John 16: "He will convict the world concerning sin and concerning justice and concerning judgment." For he sets forth justice as the major premise, takes sin as the minor premise, and concludes with judgment.

First, therefore, as regards the equity of the judge, he says: And entering into the temple, he began to cast out those selling in it and those buying: in which is shown the equity of the judge, who, although he was meek in tolerating injury to himself, according to that passage of Jeremiah eleven: "And I was like a meek lamb that is carried to the slaughter"; nevertheless in avenging the divine injury he was a severe and just judge. And because the greatest injury to God is when he is dishonored where he ought to be honored, therefore it is said that he entered the temple, to execute judgment there: which he did both at the beginning of his preaching, as is narrated in John two after the miracle of the changing of water into wine, and at the end after the miracle of Lazarus raised, so that thus that word of the Psalm might be verified: "The zeal of thy house hath consumed me," etc.; and in John two it is said that this was then verified.

And it should be noted that the Lord, immediately after the announcement of the destruction of Jerusalem, entered the temple to purge it, to show that the greatest cause of its destruction was the sin of the priests. Whence the Gloss: "After enumerating the evils, entering the temple, he cast out those selling and buying, by this intimating that the ruin of the people was chiefly from the fault of the priests; when he strikes those selling and buying, he shows whence the root of perdition proceeded." Whence Micah three: "Hear this, you princes of the house of Jacob and judges of the house of Israel, who abominate judgment and pervert all that is right, who build up Sion with blood and Jerusalem with iniquity. Her princes judged for bribes, and her priests taught for a price, and her prophets divined for money; therefore Sion shall be plowed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple of the Lord as the high places of the forests"; and Lamentations four: "Because of the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the just." Moreover, in this, that the Lord cast out those buying and selling, he shows that he especially condemns avarice in clerics, and most of all simony. Whence in Matthew twenty-one it is said that "he overturned the seats of those selling doves." To all such Peter says in Acts eight: "Thy money be with thee unto perdition, because thou hast thought that the gift of God may be possessed with money."

There was in it a crowd of merchants and others guilty of the charge of the shameful love of money. I mean moneychangers or keepers of exchange tables, sellers of oxen, dealers of sheep, and sellers of turtledoves and pigeons. All these things were used for the sacrifices according to the legal ritual. The time had now come for the shadow to draw to an end and for the truth to shine forth. The truth is the lovely beauty of Christian conduct, the glories of the blameless life and the sweet rational flavor of worship in spirit and in truth.The Truth, Christ as One who with his Father was also honored in their temple, commanded that those things that were by the law should be carried away, even the materials for sacrifices and burning of incense. He commanded that the temple clearly should be a house of prayer. His rebuking the dealers and driving them from the sacred courts when they were selling what was wanted for sacrifice means certainly this, as I suppose, and this alone.

Now there were in the temple a number of sellers who sold animals, by the custom of the law, for the sacrificial victims, but the time was now come for the shadows to pass away, and the truth of Christ to shine forth. Therefore Christ, who together with the Father was worshipped in the temple, commanded the customs of the law to be reformed, but the temple to become a house of prayer; as it is added, My house, &c.

And with that thought came a larger one, and the colossal figure of her Master had also crossed the theatre of my thoughts. The same modern difficulty which darkened the subject-matter of Anatole France also darkened that of Ernest Renan. Renan also divided his hero's pity from his hero's pugnacity. Renan even represented the righteous anger at Jerusalem as a mere nervous breakdown after the idyllic expectations of Galilee. As if there were any inconsistency between having a love for humanity and having a hatred for inhumanity! Altruists, with thin, weak voices, denounce Christ as an egoist. Egoists (with even thinner and weaker voices) denounce Him as an altruist. In our present atmosphere such cavils are comprehensible enough. The love of a hero is more terrible than the hatred of a tyrant. The hatred of a hero is more generous than the love of a philanthropist. There is a huge and heroic sanity of which moderns can only collect the fragments. There is a giant of whom we see only the lopped arms and legs walking about. They have torn the soul of Christ into silly strips, labelled egoism and altruism, and they are equally puzzled by His insane magnificence and His insane meekness. They have parted His garments among them, and for His vesture they have cast lots; though the coat was without seam woven from the top throughout.

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

The tremendous figure which fills the Gospels towers in this respect, as in every other, above all the thinkers who ever thought themselves tall. His pathos was natural, almost casual. The Stoics, ancient and modern, were proud of concealing their tears. He never concealed His tears; He showed them plainly on His open face at any daily sight, such as the far sight of His native city. Yet He concealed something. Solemn supermen and imperial diplomatists are proud of restraining their anger. He never restrained His anger. He flung furniture down the front steps of the Temple, and asked men how they expected to escape the damnation of Hell. Yet He restrained something. I say it with reverence; there was in that shattering personality a thread that must be called shyness. There was something that He hid from all men when He went up a mountain to pray. There was something that He covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth.

Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and command that those be deprived of the priesthood who seek payment for bestowing ordinations. Therefore the seat of those selling doves is overturned when those who sell spiritual grace are deprived of the priesthood, either before human eyes or before the eyes of God.

Having described this, what the Lord did is added: because, entering the temple, he began to cast out those selling and buying in it, saying to them: It is written that my house is a house of prayer, but you have made it a den of thieves. For he who foretold the evils to come and immediately entered the temple to cast out from it those selling and buying, clearly made known that the ruin of the people came chiefly from the fault of the priests. Indeed, in describing the destruction but striking at those selling and buying in the temple, he showed by the very effect of his work whence the root of perdition sprang. Moreover, as we have learned from another evangelist as witness, doves were being sold in the temple. And what is received through doves except the gift of the Holy Spirit? But he expels the sellers and buyers from the temple, because he condemns either those who grant the imposition of hands for a gift, or those who strive to buy the gift of the Spirit.

After the destruction of the city is completed, which we have applied to the likeness of a perishing soul, it is immediately added: "And entering the temple, he began to cast out those selling and buying in it." Just as the temple of God is in the city, so also is the life of religious persons among the faithful people. And often some take up the habit of religion, and when they receive a place in the sacred orders, they turn the office of holy religion into a commerce of earthly business. Those selling in the temple are they who bestow for a reward what rightly belongs to certain persons. For to sell justice is to maintain it in exchange for receiving a reward. Those buying in the temple are they who, while refusing to render to their neighbor what is just, and while disdaining to do what is rightly owed, give a reward to patrons and buy sin.

(Hom. 39. in Ev.) When He had related the evils that were to come upon the city, He straightway entered the temple, that He might cast out them that bought and sold in it. showing that the destruction of the people arose chiefly from the guilt of the priests.

For they who sat in the temple to receive money would doubtless sometimes make exaction to the injury of those who gave them none.

(Hom. 39. in Ev.) Mystically, such as the temple of God is in a city, such is the life of the religious in a faithful people. And there are frequently some who take upon themselves the religious habit, and while they are receiving the privilege of Holy Orders, are sinking the sacred office of religion into a bargain of worldly traffic. For the sellers in the temple are those who give at a certain price that which is the rightful possession of others. For to sell justice is to observe it on condition of receiving a reward. But the buyers in the temple are those, who whilst unwilling to discharge what is just to their neighbour, and disdaining to do what they are in duty bound to, by paying a price to their patrons, purchase sin.

If any then sells, let him be cast out, and especially if he sells doves. For of those things which have been revealed and committed to me by the Holy Spirit, I either sell for money to the people, or do not teach without hire, what else do I but sell a dove, that is, the Holy Spirit?

The same thing our Lord did also at the beginning of His preaching, as John relates; and now He did it a second time, because the crime of the Jews was much increased by their not having been chastened by the former warning.

For God wishes not His temple to be a house of traffic, but the dwelling-place of holiness, nor does He fix the priestly service in a saleable performance of religion, but in a free and willing obedience.

And having entered the temple, He began to cast out those who sold and bought in it, saying to them: It is written, My house is a house of prayer. He who announced the evils to come and immediately entered the temple to cast out those who sold and bought in it, surely showed that the ruin of the people was chiefly due to the fault of the priests. Describing the overthrow and striking those who sold and bought in the temple, He showed in the very act of His work from where the root of destruction originated.

But you have made it a den of robbers. Those who sat in the temple to receive gifts, indeed, for it was not doubtful that they would seek injuries from those not giving gifts. Therefore the house of prayer had been made into a den of robbers, because they had accustomed themselves to stand in the temple for this reason: either to physically persecute those not giving gifts, or spiritually to kill those giving. Yet because our Redeemer does not withhold the words of preaching from the unworthy and ungrateful, after He held the rigor of discipline by casting out the perverse, He immediately showed the gift of grace; for it is added:

Secondly, as regards the truth of law, he adds: Saying to them: It is written: My house is a house of prayer. Now this is written in Isaiah fifty-six: "Their holocausts and their sacrifices shall be pleasing to me upon my altar, for my house shall be called a house of prayer for all peoples, says the Lord God, who gathers the dispersed of Israel." Whence David also says in the Psalm: "Holiness befits your house"; and again: "I will enter into your house, I will worship toward your holy temple"; and at the consecration of the temple it is said: "Let your eyes be open upon this house day and night, upon the house of which you said: My name shall be there," Third Kings eight; and Second Paralipomenon seven: "My eyes shall be open, and my ears attentive to the prayer of him who shall worship in this place. For I have chosen and sanctified this place, that my name may be there forever." And therefore the priests said in First Maccabees seven: "You, O Lord, chose this house for your name to be invoked in it, that it might be a house of prayer and supplication for your people."

Now to this end especially is the ecclesiastical house ordained, which was made so that there indeed God might be especially worshipped through the act of prayer, in which God is prayed to and adored, and the first of the legal precepts is fulfilled, by which it is commanded that God be adored, Leviticus twenty and Deuteronomy five, and it is repeated in Matthew four: "You shall adore the Lord your God and him alone shall you serve."

Third, as to the enormity of the crime, he adds: You however have made it a den of thieves. This however is said to the priests themselves: whence the Gloss: "You who sit in the temple for this purpose, that you might either persecute bodily those who do not give gifts, or spiritually kill those who do give," according to that passage in Micah 3: "If anyone does not give something into their mouth," etc. Now the house of God becomes a den of thieves when the patrimony of the Crucified is handled against the will of Christ. For this is to steal; and it is robbery when it is done publicly: on account of which Jeremiah 7: "Has this house, in which my name has been invoked, become a den of thieves in your eyes?" "Go to my place in Shiloh and see what I did to it on account of the wickedness of my people Israel." This wickedness is principally imputed to the priests: therefore he says to them especially: You, whose duty it was to purify it and guard it in holiness. Whence Chrysostom: "Each Christian will render an account for his own sin, but priests not only for their own, but for the sins of all their subjects. For just as, seeing a tree withered with yellowing leaves, you understand that it has some defect in its root: so, when you see an undisciplined people, know that its priesthood is not sound." Therefore Malachi 2: "The lips of the priest shall guard knowledge, and they shall seek the law from his mouth, because he is the angel of the Lord of hosts. But you have departed from the way and have scandalized many; you have made void the covenant of Levi." "On account of which I have made you contemptible to all peoples."

About this temple it is soon added: "My house is a house of prayer, but you have made it a den of thieves." For those who sat in the temple to receive gifts, it was certainly not doubtful that they would seek to harm those who gave nothing. Therefore the house of prayer had been made a den of thieves, because they knew how to stand in the temple for this purpose: either to eagerly pursue bodily those not giving gifts, or to kill spiritually those who did give.

To them it is rightly said: "My house is a house of prayer, but you have made it a den of thieves," because when perverse men sometimes hold a place of religion, there they slay with the swords of their malice where they ought to have given life to their neighbors through the intercession of their prayer.

The temple and house of God is also the very mind and conscience of the faithful. If at any time it brings forth perverse thoughts in injury to a neighbor, it is as though robbers are dwelling in a cave and killing those who walk by in simplicity, when they thrust swords of injury into those who are guilty of nothing. For the mind of the faithful is no longer a house of prayer but a den of thieves when, having abandoned the innocence and simplicity of holiness, it strives to do that by which it might harm its neighbors.

(Hom. 39. in Ev.) And these make the house of God a den of thieves, because when corrupt men hold religious offices, they slay with the sword of their wickedness their neighbours, whom they ought to raise to life by the intercession of their prayers. The temple also is the soul of the faithful, which if it put forth corrupt thoughts to the injury of a neighbour, then is it become as it were a lurking place of thieves. But when the soul of the faithful is wisely instructed to shun evil, truth teaches daily in the temple.

She has none to whom to make such a promise; and if she have had, she does not make it; since even the earthly temple of God can sooner have been called by the Lord a "den of robbers," than of adulterers and fornicators.

And he was teaching daily in the temple. We briefly run through these things according to history, now let us repeat the same to be discussed with moral understanding. Seeing the city, he wept over it, saying: Because if you also had known. This he did once when he announced that the city was destined to perish. This our Redeemer in no way ceases to do daily through his chosen ones, when he considers that some have gone from a good life to reprobate morals. For he weeps for those who do not know why they are wept for, since according to the words of Solomon, they rejoice to do evil, and exult in wicked things (Proverbs II). For if they knew the damnation that threatens them, they would weep for their sins with tears. Truly, in this your day, which is for your peace. The perverse soul has its day here, which rejoices in a fleeting time. To whom the present things are for peace, because while it rejoices in temporal things, while it is exalted by honors, while it is dissolved in the will of the flesh, while it is not terrified by the fear of future punishment, it has peace in its day, which will have the grievous scandal of its damnation on another day. For there it is to be afflicted where the just will rejoice. But now they are hidden from your eyes. The perverse soul, given to present things, dissolved in earthly pleasures, hides from itself the evils that will follow, because it refuses to foresee the future, which disturbs present joy. And while it forsakes itself in the delight of this present life, what else does it do but go to fire with closed eyes? Because days will come upon you, and your enemies will encircle you with a palisade. Who are greater enemies to the human soul than evil spirits? who besiege it when it leaves the body, which they nurture with deceptive delights placed in the love of the flesh. They encircle it with a palisade, because recalling its iniquities, which it has committed, before its mind's eyes, they constrict it, dragging it to the society of their damnation. And they will encircle you, and press you in on every side. Evil spirits press the soul on every side, when they not only repeat the iniquities of deeds, but also of speech and moreover of thoughts, so that the soul, which previously expanded itself greatly in wickedness, in the end may be distressed about all in retribution. And they will dash you to the ground, and your children within you. Then the soul is dashed to the ground by the recognition of its guilt, when the flesh which it believed to be its life, is urged to return to dust. Then they fall at the death of his son, when illicit thoughts that now proceed from her are dispersed in the ultimate vengeance of life, as it is written: On that day all their thoughts will perish. These hard thoughts, indeed, can also be understood by the symbolism of stones. For it follows: And they will not leave a stone upon a stone in you. For when a perverse mind adds perversion to perverse thought, what else does it do but place stone upon stone? But in a destroyed city no stone is left upon a stone because when the soul is led to its vengeance, all the construction of its thoughts is scattered. Because you did not recognize the time of your visitation. Omnipotent God also habitually visits a perverse soul in many ways. For he constantly visits it with a precept, sometimes with a scourge, sometimes indeed with a miracle, so that it may both hear the truths it did not know and, while still proud and disdainful, either return compuncted by pain or be ashamed of the evil it has done, conquered by benefits. But because it does not recognize the time of its visitation, at the end of life it is handed over to those enemies with whom it is bound in the society of eternal judgement of its own damnation. And entering the temple, he began to drive out those who were selling in it and those who were buying. Just as the temple of God is in the city, so in the faithful people is the life of the religious. And often some assume the habit of religion, but while they perceive the place of sacred orders, they attribute the duty of holy religion to the commerce of earthly negotiations. For those who are selling in the temple are those who grant to some as a reward what is rightfully theirs. Indeed, to sell justice is to keep it for the sake of receiving a reward. But those who are buying in the temple are those who, while unwilling to render to their neighbor what is just, and while scorning to do what is rightfully due, buy sin by giving a reward to patrons. To whom it is rightly said: My house is a house of prayer. But you have made it a den of thieves. Because when sometimes perverse men hold a place of religion, they kill with the swords of their malice where they ought to have revitalized their neighbors by the intercession of their prayer. The mind and conscience of the faithful is also the temple and house of God, which, if it brings forth perverse thoughts in harming the neighbor, is like a den where thieves reside and they kill those who walk simply when they strike with the swords of harm against those innocent in any way. For the mind of the faithful is no longer a house of prayer but a den of thieves when, leaving behind innocence and the simplicity of holiness, it strives to do that from which it can harm its neighbors. But because we are endlessly instructed against all these perverse things by the words of our Redeemer through the sacred pages, now this is happening which is said to have been done, when it is said:

And he was teaching daily in the temple. For when he skillfully instructs the minds of the faithful to guard against evil, Truth teaches daily in the temple.

But the chief priests, and the scribes, and the leaders of the people sought to destroy him, and they did not find what they might do to him. Either because he taught daily in the temple, or because he had cast out the thieves from the temple, or because when he came as King and Lord, he received the praise of a heavenly hymn from such a great throng of believers, the envious leaders sought to destroy him.

Either because He daily taught in the temple, or because He had cast the thieves therefrom, or that coming thereto as King and Lord, He was greeted with the honour of a heavenly hymn of praise.

He shows that he possesses the promised magisterial authority through three things.

And he was teaching daily etc. After he described how Christ showed by deed that he was king, high priest, and judge, here fourthly he describes how Christ showed himself to be a teacher. For the explanation of which three things are introduced: in Christ namely the assiduity of teaching, in the Pharisees however the assiduity of plotting evil, in the people truly the assiduity of learning. From which it is apparent that Christ was a true teacher, because his teaching was public to all, hateful to the perverse and pleasing to the good: and this on account of its renown, truthfulness and gracefulness.

First, therefore, as to the renown of Christ's teaching, which was public to all, he says: And he was teaching daily in the temple, in which is intimated the perfect publication of his teaching, because it was without intermission: for he taught daily. So Paul, the good teacher, did, of whom Acts twenty says: "I have not shrunk from declaring to you the whole counsel of God." "Therefore watch, keeping in memory that for three years night and day I did not cease, with tears admonishing each one of you." He also exhorts this to be done in Second Timothy four: "I charge you before God and Christ Jesus: preach the word, be urgent in season and out of season, reprove, entreat, rebuke with all patience and teaching." The publication was perfect because it was without the exclusion of anyone, because not in secret, but in a public place, namely in the temple: John eighteen: "I have spoken openly to the world; I have always taught in the synagogue and in the temple, where all the Jews come together, and in secret I have said nothing." The publication was also perfect because it was without concealment of anything useful: therefore he says generally teaching, because he taught every truth, according to that saying of Isaiah forty-eight: "I am the Lord, teaching you useful things"; and John fifteen: "All things that I have heard from my Father I have made known to you." And he himself was rightly teaching, because properly he alone is the teacher, according to that saying of Matthew twenty-three: "One is your master, Christ"; which Augustine, expounding, says: "He who teaches hearts inwardly has his chair in heaven."

Therefore the communication of teaching was perfect on the part of place and on the part of instruction, according to what Paul says of himself in Acts twenty: "I kept back nothing profitable from you, but declared to you and taught you publicly and from house to house, testifying to Jews and Gentiles repentance and faith in the Lord Jesus Christ."

Second, as to the truthfulness of Christ's teaching, by which it was hateful to unbelievers, he adds: But the chief priests, on account of ambition for priestly dignity, of whom Isaiah one says: "Your princes are faithless, companions of thieves; all love gifts," etc.

And the scribes, on account of ambition for the magisterial chair, according to that saying of Matthew twenty-three: "Upon the chair of Moses the scribes and Pharisees have sat"; and below, chapter twenty: "Beware of the scribes, who wish to walk about in long robes and love greetings in the marketplace and the first chairs in the synagogues." And the leaders of the people, on account of ambition for judicial power: and concerning these, First Esdras nine says: "The hand of the princes and magistrates was first in this transgression." And because the offense of the people is imputed to them first, therefore Numbers twenty-five says: "Take all the princes and hang them up before the sun on gibbets."

Concerning these it is said that they were seeking to destroy him, through the hatred of malice; therefore in John chapter seven he said to them: "Why do you seek to kill a man who has spoken the truth to you?" But these sought more than others because they were less willing to endure having their vices touched upon, according to that passage in Amos chapter five: "They hated him who reproves in the gate"; or because they rather feared losing their honor. And this was the principal reason that moved them to kill Christ. And for this reason the whole world, because it loves its private good, has as it were conspired against Christ, who says that it must be despised: whence the Psalm: "The kings of the earth stood up, and the princes assembled together." Whence Bernard: "O good Jesus, the whole world seems to have conspired against you, and those first in your persecution are those who seem to rule the people and to love preeminence."

As one who possessed authority over the temple, he took care of it.… Their duty was to worship him, as One who with God the Father was Lord of the temple. In their great folly, they did not do this, but rather being savagely eager for hatred, they set up the sharp sting of wickedness against him and hurried to murder, which is the neighbor and brother of envy. It says that they sought to destroy him but could not, because all the people were hanging on him to hear him. Does this not make the punishment of the scribes and Pharisees, and all the rulers of the Jewish ranks, heavier? The whole people, consisting of unlearned persons, hung upon the sacred doctrines and drank the saving word like the rain. They were ready to produce the fruits of faith and place their neck under his commandments. They who had the position to urge on their people to this very thing savagely rebelled and wickedly sought the opportunity for murder. With unbridled violence, they ran upon the rocks, not accepting the faith and wickedly hindering others.

Now from what Christ had said and done it was meet that men should worship Him as God, but far from doing this, they sought to slay Him; as it follows, But the chief priests and scribes and the chief of the people sought to destroy him.

But because our Redeemer does not withhold the words of preaching even from the unworthy and ungrateful, after he maintained the vigor of discipline by casting out the perverse, he soon showed the gift of grace. For it is added: "And he was teaching daily in the temple." We have run through these things briefly, treating them according to the historical sense.

But because against all these perverse things we are ceaselessly instructed by the words of our Redeemer through the sacred pages, what is reported to have been done is still being done now, when it says: "And he was teaching daily in the temple." For when he subtly instructs the mind of the faithful to guard against evils, Truth teaches daily in the temple.

But we must know that we are truly instructed by the words of truth if we look upon our final evils with fear and without ceasing, according to what is said by a certain wise man: "In all your works remember your last end, and you will never sin." Indeed, we ought to consider daily what we have heard from the voice of our same Redeemer: "If only on this day of yours you knew the things that are for your peace; but now they are hidden from your eyes." For while the strict Judge waits and does not yet extend his hand in striking, while there seems to be a certain security of time before the retribution of final vengeance, we ought to consider the evil that follows, and considering it, groan; groaning, avoid it; and look upon the sins we have committed without ceasing; looking upon them, weep; and weeping, wipe them away. Let no joy of passing prosperity dissolve us, nor let transitory things obstruct the eyes of our mind, nor lead us blind to the fire. For if it be considered strictly, from the mouth of Truth it is known how weighty is the reproach, when it is said to the negligent one who does not look ahead to future things: "If only on this day of yours you knew the things that are for your peace; but now they are hidden from your eyes."

(Hom. 39. in Ev.) But our Redeemer does not withdraw His word of preaching even from the unworthy and ungrateful. Accordingly after having by the ejection of the corrupt maintained the strictness of discipline, He now pours forth the gifts of grace. For it follows, And he was teaching daily in the temple.

For all the people were hanging on to hear him. This can be understood in two ways: either the people feared a tumult and did not find what they might do to Jesus whom they had determined to destroy; or they sought to destroy Jesus because, neglecting their teaching, they saw so many flock to hear him. Meanwhile, it is pleasing to consider briefly how beautifully the legal shadow of Passover corresponds, not only in mystery but also in the measure of time, with our true Passover in which Christ was sacrificed. He says, "On the tenth day of the first month, let each one take a lamb according to their families of their household." According to this rite, you will take a kid, and you will keep it until the fourteenth day of the same month (Exod. XII). For on the tenth day of the first month, that is, five days before Passover, as the evangelist John testifies, all the people went out to the Mount of Olives and took the Lord from there. Who is the lamb, because he came to take away sins, and there is no sin in him; he is the kid, because he was accused of sin. They brought the lamb into the house, singing joyfully, "Blessed is the King who comes in the name of the Lord"; the kid, they said out of envy, "Master, rebuke your disciples"; the lamb, the entire people were hanging on to hear him; the kid, the leaders who sought to destroy him. And five days before Passover, that is, from the tenth moon to the fourteenth, they kept the lamb or the kid to be sacrificed. Because although they thirsted for his blood even then, no one laid hands on him, because his hour had not yet come. They kept the lamb, who willingly listened to his words; the kid, who through their plots sought to catch something from his mouth to accuse him. But on the completed fourteenth day, that is, during the evening, after he handed over the sacraments of his body and blood to be celebrated by his disciples, for those coming who would bind and seize him, there began to be fulfilled what follows: "And all the assembly of the congregation of Israel shall kill it in the evening" (Exod. XII). For by the cross of Jesus stood not only the wicked who mocked his death, but also the saints who mourned. I have chosen to briefly touch upon these matters to remind the reader that everything which follows leading up to the Lord's passion pertains to the figure of the lamb retained in the house and prepared for sacrifice.

This may be taken in two ways; either that fearing a tumult of the people they knew not what they should do with Jesus, whom they had settled to destroy; or they sought to destroy Him because they perceived their own authority set aside, and multitudes flocking to hear Him.

Third, as to the graciousness of Christ's teaching, by which it was pleasing to the devout, it is added: And they could not find what they might do to him, because he was accepted by the people. Whence below in chapter twenty: "The chief priests and scribes sought to lay hands on him, but they feared the people"; and this because they loved him as a faithful and good teacher.

And therefore he adds: For all the people hung upon him, listening to him: whence in John chapter seven those who had been sent to seize him said: "Never has a man spoken as this man speaks"; whence they were suspended in admiration: on account of which it is said in Matthew chapter seven: "The crowds marveled at his teaching." They were also suspended in devotion: above in chapter six: "A copious multitude of people had come to hear him and to be healed of their infirmities." They were also suspended in eagerness and desire, according to that passage in Sirach chapter three: "A good ear will hear wisdom with all longing"; and especially the wisdom of the most wise, who is Wisdom itself, who says in Proverbs chapter eight: "Blessed is the man who hears me and who watches daily at my gates and waits at the posts of my doors. He who finds me shall find life and shall draw forth salvation from the Lord"; and Sirach chapter twenty-four: "He who hears me shall not be confounded, and those who work in me shall not sin. Those who bring me to light shall have eternal life."

But the people held Christ in far higher estimation than the Scribes and Pharisees, and chiefs of the Jews, who not receiving the faith of Christ themselves, rebuked others. Hence it follows, And they could not find what they might do: for all the people were very attentire to hear him.

However, his mother and brothers came to him and could not reach him because of the crowd. The brothers of the Lord are neither the sons of the blessed ever-virgin Mary according to Helvidius, nor the sons of Joseph from another wife according to some, but rather they should be understood to be his relatives, as we have discussed above. Surely, when the Lord, requested by his mother and brothers, refrains from leaving his duty of preaching the word, he is not rejecting the obligations of maternal piety, for the commandment is, "Honor your father and mother" (Exodus 20); but he demonstrates that he owes more to his Father's mysteries than to maternal affections, recommending to us by example what he commands by word, "Whoever loves father or mother more than me is not worthy of me" (Matthew 10). He does not disdain his brothers out of disrespect, but by preferring spiritual work over carnal kinship, he teaches that the bond of hearts is more religious than that of bodies. Mystically, however, this reading is in harmony with the higher one, where it is said about the Jews who only look at the letter of the law: "And whoever does not have, even what he thinks he has will be taken from him." For the mother and brothers of Jesus represent the synagogue from whose flesh he was born, and the people of the Jews: who, while the Savior is teaching within, coming cannot enter because they neglect to understand his spiritual teachings. For the crowd preoccupying indeed enters his house, because while Judea was differing, the gentiles flocked to Christ, and they drank in the internal mysteries of life, the closer in faith, the more capacious in mind. Thus, the Psalm says: "Come to him, and be enlightened" (Psalm 34).

But those who are said to be our Lord's brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another wife, as some say, but rather believe to be their kinsfolk.

Now his Mother came to him etc. Here, fourth, he invites the Apostles to communicate doctrine from imitation of their Master, namely Christ, who preferred the affection of teaching to parental affection. Whence two things are introduced here: the first is the seeking of relatives; the second, the preferring of disciples.

First, therefore, regarding the seeking of parents, it is said: Now his Mother and his brothers came to him, toward whom special affection ought to be held—toward the mother indeed, because it is said in Exodus twenty: "Honor your father and your mother"; and Tobit four: "You shall have honor for your mother all the days of her life"; toward brothers, namely relatives and kinsmen: Leviticus nineteen: "You shall love your brother as yourself." Therefore, the seeking of these, to whom preeminent affection is owed, is introduced, but they could not by themselves: whence it is added: And they could not reach him because of the crowd; and therefore they sought him through a messenger.

Hence also His mother, when she is seemingly not acknowledged, is said to be standing outside, because clearly the Synagogue is not recognized by its Author, since, while holding to the observance of the Law, it lost spiritual understanding, and fixed itself outside in guarding the letter.

Our Lord had left His kinsfolk according to the flesh, and was occupied in His Father's teaching. But when they began to feel His absence, they came unto Him, as it is said, Then came unto him his mother and his brethren. When you hear of our Lord's brethren you must include also the notions of piety and grace. For no one in regard of His divine nature is the brother of the Saviour, (for He is the Only-begotten,) but He has, by the grace of piety, made us partakers in His flesh and His blood, and He who is by nature God has become our brother.

In a mystical sense he ought not to stand without, who was seeking Christ. Hence also that saying, Come unto him, and be enlightened (Ps. 34:6. Vulg.). For if they stand without, not even parents themselves are acknowledged; and perhaps for our example they are not. How are we acknowledged by Him if we stand without? That meaning also is not unreasonable, because by the figure of parents He points to the Jews of whom Christ was born, (Rom. 9:5.) and thought the Church to be preferred to the synagogue.

And it was announced to him: "Your mother and your brothers are standing outside, wanting to see you." The word is inside, the light is inside; whence above: "So that those entering may see the light." So if even parents standing outside are not recognized, and perhaps they are not recognized as an example for our sake, how will we be recognized if we stand outside? For those standing outside wish to see the Lord, who not seeking a spiritual sense in the law, have stationed themselves outside in the guardianship of the letter, and as if they force Christ to go out to teach carnal things, rather than consent to enter to learn spiritual things.

For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked to Him. But those who stand without, wishing to see Christ, are they, who not seeking a spiritual sense in the law, have placed themselves without to guard the letter of it, and as it were rather compel Christ to go out, to teach them earthly things, than consent to enter in themselves to learn spiritual things.

On account of which it is added: And it was told him: Your mother and your brothers, to whom you owe much affection by reason of kinship, stand outside, wishing to see you, through the affection of charity. And thus he is effectively sought, that he might pass over or go out to his relatives, both on account of nature to be acknowledged and on account of charity to be repaid. Whence on this the Gloss says, on Matthew twelve, that "this was reported to Christ evasively, so that it might be known whether he would abandon his teaching." For they knew that what is said in Ephesians five is true: "No one ever hated his own flesh"; and thus they wished to test what he would more accept, whether the affection of parents or the instruction of disciples.

For a certain woman had exclaimed, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked!" And how else could they have said that His mother and His brethren were standing without? But we shall see more of this in the proper place.

But whenever a dispute arises about the nativity, all who reject it as creating a presumption in favour of the reality of Christ's flesh, wilfully deny that God Himself was born, on the ground that He asked, "Who is my mother, and who are my brethren? " Let, therefore, Apelles hear what was our answer to Marcion in that little work, in which we challenged his own (favourite) gospel to the proof, even that the material circumstances of that remark (of the Lord's) should be considered.

But some take this to mean that certain men, hating Christ's teaching, and mocking at Him for His doctrine, said, Thy mother and thy brethren stand without wishing to see thee; as if thereby to show His meanness of birth.

His brethren thought that when He heard of their presence He would send away the people, from respect to His mother's name, and from His affection towards her, as it follows, And it was told him, Thy mother and thy brethren stand without.