Luke § 59

That you may know that the people of the Synagogue are treated with dishonour, while the blessedness of the Church is increased. But as Jonas was a sign to the Ninevites, so also will the Son of man be to the Jews. Hence it is added, They seek a sign; and there shall no sign be given them but the sign of Jonas the prophet.

Now as the sign of Jonas is a type of our Lord's passion, so also is it a testimony of the grievous sins which the Jews have committed. We may remark at once both the mighty voice of warning, and the declaration of mercy. For by the example of the Ninevites both a punishment is denounced, and a remedy promised. Hence even the Jews ought not to despair of pardon, if they will but practise repentance.

(de Cons. Ev. lib. ii. c. 39.) Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by the most precious authority of the Evangelist, that there is no falsehood. But not every man will repeat another's words in the same order in which they proceeded from his mouth, seeing that the order itself makes no difference with respect to the fact, whether it be so or not.

But as the crowds were gathering, he began to say: This generation is an evil generation: it seeks a sign, and no sign will be given to it except the sign of Jonah. He had been attacked with a double question. Some indeed were slandering him for casting out demons by Beelzebul, to whom this has been answered. And others, testing him, were seeking a sign from heaven from him, to whom he begins to respond, not giving them a sign from heaven which they were unworthy to see, but instead granting a sign from the depths of hell, like the prophet Jonah who, shipwrecked, swallowed by a whale yet freed from the abyss and the jaws of death, both received and gave, namely the sign of the incarnation, not divinity, of the passion, not glorification. But to his disciples, he gave a sign from heaven, revealing to them the glory of eternal blessedness, first figuratively transformed on the mount, and then truly lifted to heaven.

Our Lord had been assailed with two kinds of questions, for some accused Him of casting out devils through Beelzebub, to whom up to this point His answer was addressed; and others tempting Him, sought from Him a sign from heaven, and these He now proceeds to answer. As it follows, And when the people were gathered thick together, he began to say, This is an evil generation, &c.

But as the crowds were gathering together, etc. After the Savior refuted the fallacy of the blasphemers or detractors, here secondly he refutes the fallacy of the unbelievers, who under the appearance of eagerness sought signs out of curiosity. This fallacy of the unbelief of the Jews is refuted, and this by a threefold way. For first that people is reproved because it was doubtful in believing; second, because it was lukewarm in learning; third, because it was cold in repenting.

First, therefore, the deceitful and unbelieving people is reproved because it was doubtful in believing, when it is said: But as the crowds were gathering together, he began to say: This generation is a wicked generation. For the crowds were gathering together, that is, they were running to him from diverse causes: some to hear his teachings, some to see miracles, some for the sake of driving away hunger, some for the sake of recovering health, some to lay snares, others to serve him, according to the diverse kinds of persons which are expressed in the Gospel. But these, as the Gloss says, were running "to see the wonders which they heard were being done by him," which they wished to see not out of zeal for faith, but rather out of deceit and curiosity and fraud. And therefore he says: This generation is a wicked generation; and in Matthew twelve it is said: "An evil and adulterous generation seeks a sign"; for it is wicked and adulterous on account of unbelief and idolatry. Whence that passage of Proverbs thirty applies to it: "A generation that curses its father and does not bless its mother"; and that passage of Deuteronomy thirty-two: "It is a perverse generation, and unfaithful children." For their unbelief appears from the question of curiosity; on account of which he adds: It seeks a sign, namely from heaven; the Gloss: "As if those things which they had seen were not signs."

And because such people, on account of their unbelief, were not heavenly but earthly, not spiritual but rather animal: therefore heavenly signs are denied to them, but earthly ones are granted; therefore he says: And no sign shall be given to it except the sign of Jonah the prophet. He says this indeed, not because he did not give other signs — whence he raised Lazarus who had been dead four days, as is said in John 11; "and a voice from heaven came to him," John 12; "and he performed many other signs in the sight of all," concerning which it is said in John 20 that "they are not written in his book"; and again: "The sun was darkened" at his death, below in chapter 23 — but because all other signs avail nothing except for one who believes that God suffered and rose again on the third day, the figure of which preceded in Jonah the prophet; and therefore in John 2, when the Pharisees asked: "What sign do you show us, since you do these things?" he said: "Destroy this temple, and in three days I will raise it up." "But he was speaking of the temple of his body." — And the figure of this preceded in Jonah, whom the fish vomited forth on the third day; and therefore he was believed by the Ninevites.

He will not grant you another sign, so that he may give holy things to dogs or throw pearls before swine.…He said only the sign of Jonah will be given to them. This means the passion on the cross and the resurrection from the dead.

The sign of Jonah served the Ninevites in two ways. If they would have rejected it, they would have gone down to Sheol alive like Jonah, but they were raised from the dead like him because they repented. Just as in the case of our Lord, who was set for the fall and the rising of many, people either lived through his being killed or died through his death.… They were asking him for a sign from heaven like thunder.… Jonah, after he went up from within the fish, was a negative sign to the Ninevites, because he proclaimed the destruction of their city. The disciples were also this way after the resurrection of our Lord.

Behold how unequal, inconsistent, and capricious he is! Teaching one thing and doing another, he enjoins "giving to every one that seeks; "and yet he himself refuses to give to those "who seek a sign." For a vast age he hides his own light from men, and yet says that a candle must not be hidden, but affirms that it ought to be set upon a candlestick, that it may give light to all.

"When... the people began to gather in great numbers," the Lord began to rebuke the foolish. Among them were some who desired that Jesus perform a sign from heaven; for they said: the signs He performs are from the earth, and He performs them by the power of Beelzebul, the prince of the world, who has authority over the earth; but He cannot perform signs from heaven, because He is not the Son of the Heavenly Father. Since some spoke thus, the Lord rebukes them and says: a sign shall be given to you that will prove that I am the true Son of the Heavenly Father. What sign? "The sign of Jonah," that is, the sign of the Resurrection (Jonah 2:1).

(in Esai. 7.) A sign is a thing brought openly to view, containing in itself the manifestation of something hidden, as the sign of Jonas represents the descent to hell, the ascension of Christ, and His resurrection from the dead. Hence it is added, For as Jonas was a sign to the Ninevites, so shall also the Son of man be to this generation. He gives them a sign, not from heaven, because they were unworthy to see it, but from the lowest depths of hell; a sign, namely, of His incarnation, not of His divinity; of His passion, not of His glorification.

For just as Jonah was a sign to the Ninevites, so will the Son of Man be to this generation. He showed that the Jews, like the Ninevites, were overwhelmed with grave sins and close to destruction if they did not repent. Yet, just as punishment was announced to the Ninevites and a remedy was shown, so too should the Jews not despair of mercy if they are willing to do penance. But see what follows:

On account of which he adds: For as Jonah was a sign to the Ninevites, so shall the Son of Man be to this generation. For Jonah was a sign to the Ninevites not only by word, but also by the deed of a miracle, because, cast into the sea and swallowed by a fish, on the third day he returned to the heights above: by which he prefigured Christ suffering, dying, and rising again. Whence in Matthew 12 such a sign is applied: "For as Jonah was in the belly of the whale three days and three nights, so shall the Son of Man be in the heart of the earth." Whoever therefore does not believe this sign is harder than the Ninevites, nor do any other signs of the Lord profit him in anything.

For just as he spent three days in the belly of the whale, so too shall I spend three days in the belly of the whale, the great beast, that is, Hades, and rise again. When Jonah, cast out by the whale and as if brought back to life, began to preach, the Ninevites listened (Jonah 3:3-6); but even after My Resurrection, this generation will not believe in Me. Therefore they will be condemned for not imitating the Ninevites, even though here is one greater than Jonah. For My dignity and manner of preaching represent a great difference. I am the Master, he is a servant. I preach the Kingdom of Heaven, he preached salvation from threatening destruction. I perform miracles, he performed no miracle.

In this also is clearly expressed the mystery of the Church, which is gathered from the ends of the earth, in the penance of the Ninevites, and in the seeking of wisdom by the Queen of the South: so that she may know the peaceful words of Solomon, the Queen, indeed, whose kingdom is indivisible, arising from diverse and distant peoples into one body. Therefore, this is a great Sacrament... of Christ and the Church: but yet this is greater; because that took place in figure before, but now the mystery is fulfilled in truth; for there the type of Solomon, here Christ in His own body. Therefore, the Church consists of two things, so that either you may not know how to sin, or you may cease to sin; for repentance removes the offense, wisdom avoids it.

Herein also while condemning the Jewish people, He strongly expresses the mystery of the Church, which in the queen of the South, through the desire of obtaining wisdom, is gathered together from the uttermost parts of the whole earth, to hear the words of the Peacemaking Solomon; a queen plainly whose kingdom is undivided, rising up from different and distant nations into one body.

Now in a mystery, the Church consists of two things, either ignorance of sin, which has reference mainly to the queen of the South, or ceasing to sin, which relates indeed to the repentant Ninevites. For repentance blots out the offence, wisdom guards against it.

The Queen of the South will rise in the judgment with the men of this generation, and will condemn them. She will indeed condemn not by the power of judgment, but by the comparison of a better act. But if the Queen of the South, who is undoubtedly chosen, will rise in the judgment with the reprobates, it is shown that there is one resurrection of all mortals, namely the good and the bad, and that not according to the fables of the Jews a thousand years before judgment, but to be in the very judgment.

For she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here.--Here in this place it signifies not a pronoun, but an adverb of place, that is, he is conversing among you in the present, who is incomparably superior to Solomon. Scripture, however, recounts how the Queen of Sheba, with her people and empire abandoned, came to Judea to hear Solomon's wisdom through so many difficulties, and bringing many gifts, received even more from him. She, therefore, will condemn the Jews in judgment, because she sought him from the farthest ends of the earth, whom she recognized to be famous upon receiving the gift of wisdom. They, however, having him among them who is not wise from elsewhere, but is wisdom and the power of God Himself, preferred not only not to listen but to blaspheme and act with treachery.

Not certainly by any authority to judge, but by the contrast of a better deed. As it follows, For she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Hie in this place is not the pronoun, but the adverb of place, that is, "there is one present among you who is incomparably superior to Solomon." He said not, "I am greater than Solomon," that he might teach us to be humble, though fruitful in spiritual graces. As if he said, "The barbarian woman hastened to hear Solomon, taking so long a journey to be instructed in the knowledge of visible living creatures, and the virtues of herbs. But ye when ye stand by and hear Wisdom herself teaching you invisible and heavenly things, and confirming her words with signs and wonders, are strangers to the word, and senselessly disregard the miracles."

But if the queen of the South, who doubtless is of the elect, shall rise up in judgment together with the wicked, we have a proof of the one resurrection of all men, good as well as bad, and that not according to Jewish fables to happen a thousand years before the judgment, but at the judgment itself.

Second, the generation of the Jews is reproved because it was lukewarm in learning, when it is added: The queen of the south shall rise in the judgment with the men of this generation. From which it appears that the resurrection will be universal, not only of the good, but also of the wicked. But the resurrection will be unto judgment, according to that passage in John 5: "All who are in the tombs shall hear the voice of the Son of God, and shall come forth," etc. But because the wicked will be condemned by comparison with the better, therefore he adds: And she shall condemn them: Bede: "Not by the power of judgment, but by the comparison of a better deed." — Which deed he shows in what he says: Because she came from the ends of the earth to hear the wisdom of Solomon, according to what is said in 2 Chronicles 9: "The Queen of Sheba, when she had heard the fame of Solomon, came to test him in Jerusalem"; something similar is said in 3 Kings 10. Whence in three respects she was praiseworthy: and first, because she was moved by the fame of Solomon; second, because she came from remote parts; third, because she came to a man of equal condition. — And on the contrary, this people was triply blameworthy: which he notes when he adds: And behold, something greater than Solomon is here. For in this, that he says behold, he indicates that he is known not only by hearing but also by sight, according to that passage of Baruch 3: "after this he was seen upon the earth" etc. In this, that he adds 'here,' he shows that he was not absent but present, so that there could rightly be said to them that passage of Deuteronomy 30: "The commandment which I command you today is not situated far off" etc. But in this, that he says more than Solomon, he shows that one must believe in him not merely as in a wise man, but as in the principle and font of all wisdom, according to that passage of John 8: "I am the beginning, who also speak to you".

For Christ was greater than Solomon by reason of power, by reason of knowledge, and by reason of justice. Whence that Psalm especially pertains to him: "O God, give your judgment to the king," which is believed by the Jews to have been composed in praise of Solomon, when it says there: "He shall rule from sea to sea"; and again: "Before the sun his name endures"; and again: "And in him all the tribes of the earth shall be blessed" etc. That Solomon was a peacemaker for a time, but this one eternally; Isaiah 9: "His empire shall be multiplied." That one was wise, but this one is wisdom itself: 1 Corinthians 1: "Christ the power of God and the wisdom of God"; and Colossians 2: "In whom are hidden all the treasures of wisdom and knowledge." That one was a doer of justice, but this one is justice itself: 1 Corinthians 1: "Who was made for us justice from God" etc. Therefore, according to seven preeminences, that queen by comparison with us shall judge the unbelieving Jews: a queen of fragile sex, from remote lands, with difficulty, having left her kingdom, with gifts, to a mere man, known by fame alone, she came, as is expressly gathered from 3 Kings 10. But the Jews: men, Christ present, freely offered, of their own race, beneficent, God and man, proven by miracles, they scorn and despise.

The Queen of the South will condemn it because she is a type of the church. Just as she came to Solomon, so too the church came to our Lord, and just as she condemned this generation, so also will the church. If she, who wished to see wisdom that passes away and a king who was mortal, was judging the synagogue, how much more the church, which desires to see a king who does not pass away and wisdom which does not go astray, will judge? If we suffer with him, we will also be glorified with him.

(Hom. 7. Cant.) Now as she was queen of the Ethiopians, and in a far distant country, so in the beginning the Church of the Gentiles was in darkness, and far off from the knowledge of God. But when Christ the Prince of peace shone forth, the Jews being still in darkness, thither came the Gentiles, and offered to Christ the frankincense of piety, the gold of divine knowledge, and precious stones, that is, obedience to His commands.

"And truly confusion is our worthy portion, if we have done no more than those who are inferior to us in knowledge. But if it be confusion to us, to be found equal to them in works, what shall become of us if the examination that is to take place find us inferior and worse than them? Hear, therefore, how our true Prophet has taught us concerning these things; for, with respect to those who neglect to hear the words of wisdom, He speaks thus: 'The queen of the south shall rise in judgment with this generation, and shall condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here, and they hear Him not.' But with respect to those who refused to repent of their evil deeds, He spoke thus: 'The men of Nineve shall rise in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.' You see, therefore, how He condemned those who were instructed out of the law, by adducing the example of those who came from Gentile ignorance, and showing that the former were not even equal to those who seemed to live in error. From all these things, then, the statement that He propounded is proved, that chastity, which is observed to a certain extent even by those who live in error, should be held much more purely and strictly, in all its forms, as we showed above, by us who follow the truth; and the rather because with us eternal rewards are assigned to its observance."

"But that indeed in the day of judgment the doings of those who have known the truth are compared with the good deeds of those who have been in error, the unlying One Himself has taught us, saying to those who neglected to come and listen to Him, 'The queen of the south shall rise up with this generation, and shall condemn it; because she came from the extremities of the earth to hear the wisdom of Solomon: and behold, a greater than Solomon is here,' and ye do not believe Him. And to those amongst the people who would not repent at His preaching He said, 'The men of Nineveh shall rise up with this generation and shall condemn it, for they heard and repented on the preaching of Jonas: and behold, a greater is here, and no one believes.' And thus, setting over against all their impiety those from among the Gentiles who have done well, in order to condemn those who, possessing the true religion, had not acted so well as those who were in error, he exhorted those having reason not only to do equally with the Gentiles whatsoever things are excellent, but more than they. And this speech has been suggested to me, taking occasion from the necessity of respecting the separation, and of washing after copulation, and of not denying such purity, though those who are in error do the same, since those who in error do well, without being saved, are for the condemnation of those who are in the worship of God, and do ill; because their respect for purity is through error, and not through the worship of the true Father and God of all."

The Queen of the South shall likewise condemn this generation, for she came from the ends of the earth to hear the wisdom of Solomon.

By the "queen of the south," understand also every soul that is strong and steadfast in goodness. Let me explain. The north, when it serves as a symbol of the dwelling place of the adversary, is not approved by Scripture, because it chills and brings deadness and numbness; but the south (as the opposite of the north) is approved, because the south wind brings warmth, enlivening, and warms even the numbed parts. Therefore in the Song of Songs the bride, driving away the north, says: "Arise... from the north and come from the south" (Song 4:16), and the prophet again says: "And the one coming from the north I will remove from you," that is, Satan (Joel 2:20). Thus the soul that reigns in the south, that is, in the gracious land of the spiritual life, and that has grown strong through the exercise of active virtue, comes to hear wisdom, that is, ascends to contemplation. For the wisdom of Solomon, the peaceful king, is the contemplation of our Lord and God, which no one will attain unless through the exercise of active virtue he becomes a king and master in the virtuous life.

Now Jonas after he came forth from the whale's belly converts the men of Nineveh by his preaching, but when Christ rose again, the Jewish nation believed not. So there was a sentence already passed upon them, of which there follows a second example, as it is said, The queen of the south shall rise up in the judgment with the men of this generation, and condemn them.

Or because the South is praised in Scripture as warm and life-giving, therefore the soul reigning in the south, that is, in all spiritual conversation, comes to hear the wisdom of Solomon, the Prince of peace, the Lord our God, (i. e. is raised up to contemplate Him,) to whom no one shall come except he reign in a good life. But He brings next an example from the Ninevites, saying, The men of Nineveh shall rise up in judgment with this generation, and shall condemn it.

The men of Nineveh will rise in judgment with this generation and will condemn it because they repented at the preaching of Jonah, and behold, something greater than Jonah is here. Jonah preached for a few days, I for so long a time. He to the Assyrians, an unbelieving nation; I to the Jews, the people of God. He to strangers, I to citizens. He spoke with a simple voice and, doing no signs, was accepted; I, doing so many signs, endure the calumny of Beelzebub. Thus, there is something greater than Jonah here, that is, in your midst preaching. And therefore, in the same way the queen of the south, the men of Nineveh will condemn the generation of Jews, that is, they will accuse them of infidelity. Otherwise: In the men of Nineveh and the queen of the south, the faith of the Church is preferred to Israel, which is reconciled to the Lord not less through repentance of past foolishness than through the industry of learning wisdom. For the unity of the Church is certainly gathered from two parts, namely, from those who do not know how to sin and from those who cease to sin. For repentance abolishes the crime, wisdom guards against it.

Thirdly, the generation of the Jews is reproved, because it was cold toward repenting, when he adds: The men of Nineveh shall rise up in the judgment with this generation and shall condemn it: and this on account of their repentance and the impenitence of the Jews. For by comparison with the better, the less good are reproved. — On account of which he adds: Because they repented at the preaching of Jonah: Jonah 3: "The men of Nineveh believed God and proclaimed a fast and were clothed in sackcloth." And yet Jonah was unknown and preached for only a few days; he was also a mere man, and he worked no miracle. But Christ showed greater things than these to the Jews: therefore he adds: And behold, something greater than Jonah is here: because Christ was not only man, but also God, which he showed by the greatness of his miracles; he did not preach for only a few days, but also for three years. Therefore the hardness of unbelief in the Jews is the more condemned; whence Chrysostom: "The Ninevites within three days became the people of God, who nevertheless did not have the Prophets; the Jews within three days of the crucifixion became the people of the devil: the former escaped the impending vengeance, the latter endured the most atrocious."

Thus it is clear how the deceitfulness of the Jews, who sought signs in order to test, was convicted by examples, so that they might not remain in the hardness of unbelief. But just as the Jews, who heard the Law and the Prophets and saw Christ and did not believe, are reproved by comparison with the Queen of Sheba and the Ninevites: so clerics and the learned can be reproved by comparison with women and laypeople. For clerics recognize Christ in the Scriptures and handle him with their hands in the Sacraments, and yet they believe and venerate less than women and laypeople: whence now we can say that word of Matthew 21: "The publicans and harlots shall go before you," etc.; and again Augustine in the book of the Confessions: "The unlearned seize heaven, and we with our learning are plunged into hell."

All Christians can also be reproved by these examples, who are slow to hear the word of God and to do penance for their sins; who for their own excuse seek signs of miracles, when nevertheless they have before their eyes Christ crucified, so that there can be said to them that word of Galatians 3: "O foolish Galatians! Who has bewitched you not to obey the truth, before whose eyes Christ was openly set forth among you and crucified?" — Therefore, having and seeing the sign of the cross of Christ, we ought not with the Jews to be either doubtful in believing or lukewarm in hearing or cold in repenting and working, in comparison with the Queen of the South and the Ninevites, lest we be condemned by the Lord.

(non occ.) The judgment of condemnation comes from men like or unlike to those who are condemned. From like, for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the time of Christ, that so their condemnation might be the more remarkable. (Hom. 43. in Matt.). For the Ninevites indeed were barbarians, but these Jews. The one enjoying the prophetic teaching, the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the one foretold destruction, the other preached the kingdom of heaven. To all men then was it known that the Jews ought rather to have believed, but the contrary happened; therefore he adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here.

But with respect to those who refused to repent of their evil deeds, He spoke thus: 'The men of Nineve shall rise in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.' You see, therefore, how He condemned those who were instructed out of the law, by adducing the example of those who came from Gentile ignorance, and showing that the former were not even equal to those who seemed to live in error. From all these things, then, the statement that He propounded is proved, that chastity, which is observed to a certain extent even by those who live in error, should be held much more purely and strictly, in all its forms, as we showed above, by us who follow the truth; and the rather because with us eternal rewards are assigned to its observance."

And to those amongst the people who would not repent at His preaching He said, 'The men of Nineveh shall rise up with this generation and shall condemn it, for they heard and repented on the preaching of Jonas: and behold, a greater is here, and no one believes.' And thus, setting over against all their impiety those from among the Gentiles who have done well, in order to condemn those who, possessing the true religion, had not acted so well as those who were in error, he exhorted those having reason not only to do equally with the Gentiles whatsoever things are excellent, but more than they. And this speech has been suggested to me, taking occasion from the necessity of respecting the separation, and of washing after copulation, and of not denying such purity, though those who are in error do the same, since those who in error do well, without being saved, are for the condemnation of those who are in the worship of God, and do ill; because their respect for purity is through error, and not through the worship of the true Father and God of all."

Therefore, because in previous passages he preferred the Church to the Synagogue, he exhorts us to rather transfer our faith to the Church; for faith is a lamp, according to what is written: Your word, Lord, is a lamp to my feet; for our faith is the word of God, the word of God is light, and faith is a lamp. There was the true light, which enlightens every person coming into this world. However, a lamp cannot shine unless it receives light from elsewhere. This is the lamp that is lit, namely the power of our mind and senses, so that it can find what was lost. Therefore, let no one establish faith under the Law; for the Law is within a measure, but grace is beyond measure: the Law shadows, grace illuminates. And therefore let no one confine their faith within the measure of the Law, but let them bring it to the Church, in which the grace of the sevenfold Spirit shines forth, which that Prince of priests illumines with the radiance of heavenly divinity, lest the shadow of the Law extinguish it.

Finally, that lamp which the high priest used to light at the times of morning and evening, according to the ancient rite of the Jews, as if placed under a bushel, has disappeared: and that city, Jerusalem, which is on the earth, which killed the prophets, is hidden as if in a valley of tears: but that Jerusalem which is in heaven, in which our faith fights, placed on that highest of all mountains, that is, in Christ, the Church cannot be hidden by the darkness and ruins of this world: but shining with the brightness of the eternal sun, it illuminates us with the light of spiritual grace.

Either faith is the light, as it is written, Thy word, O Lord, is a lantern to my feet. (Ps. 119:105.) For the word of God is our faith. But a lantern cannot shine except it has received its quality from something else. Hence also the powers of our mind and senses are enlightened, that the piece of money which had been lost may be found. Let no one then place faith under the law, for the law is bound by certain limits, grace is unlimited; the law obscures, grace makes clear.

(de Cons. Ev. lib. ii. c. 39.) Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by the most precious authority of the Evangelist, that there is no falsehood. But not every man will repeat another's words in the same order in which they proceeded from his mouth, seeing that the order itself makes no difference with respect to the fact, whether it be so or not.

No one lights a lamp and puts it in a hidden place, nor under a bushel. The Lord speaks these words about himself, showing that even though he previously said no sign would be given to the wicked generation except the sign of Jonah, he would not at all conceal the brightness of his light from the faithful. Indeed, he himself lights a lamp, who filled the vessel of human nature with the flame of his divinity. Certainly, he did not wish to hide this lamp from believers, nor to put it under a bushel, that is, to confine it under the measure of the law or to restrain it within the boundaries of the single nation of Judea.

But on the lampstand, He said, so that those who enter may see the light. He calls the Church the lampstand, upon which He has placed the lamp, because He has affixed the faith of His incarnation on our foreheads, so that those who wish to sincerely enter the Church may openly see the light of truth. By this sentence, He condemns the leaders of the Jews as well, who, seeking signs outwardly, were unwilling to enter through the open door of light by believing. Thus, He commands us to cleanse and chasten not only our deeds but also our thoughts and the very intentions of our heart; for it follows:

Our Lord here speaks of Himself, showing that although He had said above that no sign should be given to this wicked generation but the sign of Jonas, yet the brightness of His light should by no means be hid from the faithful. He Himself indeed lights the candle, who filled the vessel of our nature with the fire of His divinity; and this candle surely He wished neither to hide from believers, nor to place under a bushel, that is, enclose it in the measure of the law, or confine it within the limits of the single nation of the Jews. But He placed it upon a candlestick, that is, the Church, for He has imprinted on our foreheads the faith of His incarnation, that they who with a true faith wish to enter the Church, might be able to see clearly the light of the truth. Lastly, He bids them remember to cleanse and purify not only their works, but their thoughts, and the intentions of the heart. For it follows, The light of the body is the eye.

No one lights a lamp etc. After the Savior refuted the fallacy of the blasphemers and the unbelieving or the tempters, in this part he refutes the fallacy of the dissemblers. This part has two parts, in the first of which he commends the simplicity of right intention; in the second he refutes the deceitfulness of malignant dissimulation, at the passage: And as he was speaking, a Pharisee asked him etc. Therefore, to commend the simplicity of right intention, three things are first introduced, namely a rational similitude, an application of the similitude, and a commendable instruction.

First, therefore, a rational similitude is introduced, when it is said: No one lights a lamp and places it in a hidden place nor under a bushel. A lamp is called a vehicle of light or a vessel containing light, which, whether it be material or spiritual, ought not to be hidden. For a material lamp, when hidden, gives no light but is utterly useless, and likewise neither does a spiritual one; whence Sirach 20: "Hidden wisdom and an unseen treasure, what profit is there in both? Better is the man who conceals his foolishness than the one who hides his wisdom." And therefore this lamp ought not to be hidden but made manifest. — Whence he adds: But upon a lampstand, that is, he places it, so that those who enter may see the light. Moreover, the higher lamps are placed, the more brightly they shine; and therefore they ought to be placed upon a lampstand, as upon a lofty place, according to the vision of Zechariah 4: "I looked, and behold, a golden lampstand and its seven lamps upon it."

He says that a lamp is always elevated and put on a stand to be of use to those who see. Let us consider the inference that follows from this. Before the coming of our Savior, the father of darkness, Satan, made the world dark and blackened all things with an intellectual gloom. In this state of affairs, the Father gave us the Son to be a lamp to the world, to illumine us with divine light and to rescue us from satanic darkness. Since you blame the lamp because it is not hidden but on the contrary is being set high on a stand and gives its light to those who see, then blame Christ for not wishing to be concealed. On the contrary, he wishes to be seen by all, illuminating those in darkness and shedding on them the light of the true knowledge of God. He did not fulfill his miracles so much in order to be wondered at or to become famous. He did miracles so we might believe that although he is God by nature, yet he became man for our sakes, but without ceasing to be what he was. The holy church is like a lampstand, shining by the doctrine he proclaims. He gives light to the minds of all by filling them with divine knowledge.

The Jews said, that our Lord performed His miracles not for faith, i. e. that they might believe on Him, but to gain the applause of the spectators, i. e. that He might have more followers. He refutes therefore this calumny, saying, No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick.

What else does he mean by "the eye" than simply the mind, which will never become simple unless it contemplates the simple light? The simple light is Christ. He who has his light shining in his mind is said to have the mind of Christ. When your light is this simple, then the whole immaterial body of your soul will be full of light. If the mind is evil, that is, darkened and extinguished, then this body of yours will be full of darkness.…We say, "See to it, brothers, that while we seem to be in God and think that we have communion with him we should not be found excluded and separated from him, since we do not now see his light." If that light had kindled our lamps, that is, our souls, it would shine brightly in us. Our God and Lord Jesus Christ said, "If your whole body is full of life, having no dark part, it will be wholly bright, as when a lamp with its rays gives you light." What other witness greater than this shall we adduce to make the matter clear to you? If you disbelieve the Master, how will you, tell me, believe your fellow servant?

For a vast age he hides his own light from men, and yet says that a candle must not be hidden, but affirms that it ought to be set upon a candlestick, that it may give light to all. He forbids cursing again, and cursing much more of course; and yet he heaps his woe upon the Pharisees and doctors of the law.

For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

Since the envious Jews, looking at the miracles, perversely interpreted them out of malice of mind, the Lord says the following: people who received a "lamp" from God, that is, the gift of the mind, by which we see, as if by a light given to us, hid their discernment and, darkening themselves with envy, do not see the miracles and benefactions, even though we received the mind for the purpose of placing it on a lampstand, so that others too might "see the light." In my opinion, He says this: Pharisee! You have knowledge — this is the lamp. You ought to have used this knowledge to recognize the miracles yourself and to declare and explain to others that they are the works of the Son of God, and not of Beelzebul. In this way, "those entering," that is, those newly introduced and just beginning, would have seen the light. For whoever is wise has already entered; but whoever is still learning is only entering.

Or else, because the Jews, seeing the miracles, accused them out of the malice of their heart, therefore our Lord tells them, that, receiving the light, that is, their understanding, from God, they were so darkened with envy, as not to recognise His miracles and mercies. But to this end received we our understanding from God, that we should place it upon a candlestick, that others also who are entering in may see the light. The wise man indeed has already entered, but the learner is still walking. As if He said to the Pharisees, You ought to use your understanding to know the miracles, and declare them to others, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore, keeping up the meaning, He adds, The light of the body is the eye.