Luke § 84

After the parable of the rich man who is tormented in punishment, Christ added a commandment to give forgiveness to those who turn themselves from their trespasses, lest any one through despair should not be reclaimed from his fault; and hence it is said, Take heed to yourselves.

That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and thee alone. (Mat. 18:15.) For better is a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to be destroyed. For we more readily give ear to counsel than yield to injury. Fear is a weak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against thee. For it is not the same thing to sin against God and to sin against man.

Take heed to yourselves. If your brother sins, rebuke him, and if he repents, forgive him. We read something similar in Leviticus: You shall not hate your brother in your heart; you shall surely rebuke your neighbor and not bear sin because of him (Lev. 19). He therefore shows the order in which we can avoid scandals and escape eternal woe: if we take care not to offend anyone, if we rebuke the sinner with the zeal of justice, if we open the bowels of mercy and compassion to the penitent. Here it must be carefully noted that we are commanded not to forgive indiscriminately but to forgive the one who repents. And first, indeed, to rebuke the sinner with mercy, so that we may justly have someone to forgive afterwards. Therefore, whoever sees his brother sin and remains silent is no less a transgressor of the Lord's command than he who refuses to grant pardon to the penitent. For he who said, If he repents, forgive, preceded it with, If he sins, rebuke. Therefore, mercy on a brother is to be granted after rebuke, but certainly to the one who turns away from error by repenting, lest forgiveness be either too difficult or indulgence too lax.

But we must mark, that He does not bid us forgive every one who sins, but him only who repents of his sins. For by taking this course we may avoid offences, hurting no one, correcting the sinner with a righteous zeal, extending the bowels of mercy to the penitent.

By using the number seven He assigns no bound to the giving of pardon, but commands us either to forgive all sins, or always to forgive the penitent. For by seven the whole of any thing or time is frequently represented.

Take heed to yourselves, etc. After He dissuaded impiety, which consists in the scandal of one's neighbors, here consequently He counsels spiritual piety, which consists in the remission of injuries. And since piety ought to be exhibited according to ordered charity, which consists in vigilance with respect to oneself and in clemency with respect to one's neighbor, therefore in this part He exhorts the Apostles to the vigilance of their minds, to discipline with respect to those who err, and to indulgence with respect to the penitent.

First therefore, as regards the guarding of their minds, he says: Take heed to yourselves: as if to say: you ought first to be watchful concerning your own correction rather than concerning the sins of your neighbor: Sirach thirty: "Have mercy on your own soul, pleasing God." This the Apostle taught in First Timothy four: "Take heed to yourself and to the doctrine. For in doing this, you will save both yourself and those who hear you." And this especially belongs to prelates themselves, who ought first to be watchful concerning themselves: Acts twenty: "Take heed to yourselves and to the whole flock, in which the Holy Spirit has placed you as bishops to govern the Church of God, which he acquired with his own blood." This order, however, is necessary, lest perhaps that word of Romans two be said to one who attends to the correction of others and neglects his own: "You who teach another, do you not teach yourself?" and that of Matthew seven: "Hypocrite! First cast out the beam from your own eye, and then you will see to remove the speck from your brother's eye." And therefore that good watchman said in Isaiah twenty-one: "I stand upon the watchtower of the Lord, standing continually by day, and I am at my post, standing through all the nights." He attended to his neighbor, not like Cain: Genesis four: "Am I my brother's keeper?" He also attended to himself, lest that word above in chapter four be said: "Physician, heal yourself."

Second, as regards discipline with respect to sinners, he adds: If your brother sins against you, rebuke him: and this through friendly correction, according to that of Second Timothy four: "Reprove, entreat, rebuke with all patience and teaching"; and Sirach nineteen: "Correct a friend, lest perhaps he did not understand and say: 'I did not do it'; or if he did, lest he do it again." Whence this rebuke ought not to come from anger, but from clemency, not from the desire for vengeance, but from the love of justice: whence Gregory in the Moralia: "If we ought to love our neighbors as ourselves, it follows that we should be angered at their sins, just as at our own." Moreover, one is said to sin against us not only when he sins against our person, but also when he sins in our presence: whence Augustine, On the Words of the Lord: "A brother sins against us if he also sins with our knowledge," because, insofar as it lies in him, he corrupts us by his example, making us witnesses of iniquity.

And note that in this rebuke an order must be observed, which is expressed in Matthew eighteen: "If your brother sins against you, correct him between you and him alone." And afterwards he adds that witnesses must be brought in, then the matter must be told to the Church. For first the sinner ought to be recalled by love: which is done when he is admonished in secret: Galatians six: "Brothers, if a man is overtaken in any fault," etc. Second, by shame: which is done when witnesses are brought in, according to that of Leviticus nineteen: "You shall not hate your brother in your heart, but reprove him publicly, lest you bear sin on his account." Third, however, by fear: which is done in the face of the Church—First Timothy chapter five: "Rebuke the one who sins before all, so that the rest also may have fear." This order, however, is one of fittingness, not of necessity, and especially if it is perceived that the neighbor is incorrigible by the word of a brother, but only by a strong hand, according to that passage of Proverbs chapter nine: "Do not rebuke a scoffer, lest he hate you." Hence Jerome: "To strive in vain and to gain nothing else by laboring than hatred is the height of madness." On account of this, holy Joseph also did not observe this order, of whom it is said in Genesis chapter thirty-seven, that "he accused his brothers before his father of a most grievous crime." From which a pattern is given, that to a prelate, who is a person able to be of benefit, even with no preceding correction, the fault of a neighbor can and ought to be accused—outside of judgment, if it is hidden, and in judgment, if certain proof is had. Hence Bede: "He who sees one sinning and remains silent sins just as much as he who does not pardon the penitent"; which indeed is understood when by one's word the neighbor can be corrected, and no greater danger is feared. Hence on that passage of Second Corinthians chapter six: "Go out from the midst of them," the Gloss says: "To go out is to do what pertains to the correction of the wicked, as much as is permitted according to the rank of each one, with peace preserved."

Third, as regards indulgence with respect to the penitent, he adds: And if he shall do penance, forgive him. Bede: "We are not commanded to forgive indiscriminately the one sinning, but the one doing penance. First therefore is to rebuke the one sinning, so that afterwards we may forgive the penitent." For the Lord established this law in the Lord's Prayer in Matthew chapter six: "Forgive us our debts as we also forgive our debtors"; and there follows: "For if you forgive men their sins, your heavenly Father will forgive you your debts. But if you do not forgive men, neither will your heavenly Father forgive you your sins." Therefore it is said in Sirach chapter twenty-eight: "Forgive your neighbor who harms you, and then when you pray, your sins will be loosed. A man harbors anger against another man, and seeks remedy from God? He has no mercy on a man like himself, and yet prays for his own sins? He himself, being flesh, stores up anger, and seeks propitiation from God?"

He says, "If he who sins against you repents and acknowledges his fault, you shall forgive him not only once, but very many times." We … must rather imitate those whose business it is to heal our bodily diseases and who do not care for a sick person once only or twice, but just as often as he happens to become ill. Let us remember that we also are liable to infirmities and overpowered by our passions. This being the case, we pray that those who have the duty to rebuke us and who have the authority to punish us may show themselves forgiving and kind to us. It is our duty, having a common feeling for our mutual infirmities, to bear one another's burdens, so we will fulfill the law of Christ. Observe also that in the Gospel according to Matthew, Peter makes the inquiry, "How often will my brother sin against me, and I forgive him?" The Lord then tells the apostles, "Although he sins seven times in the day," that is, frequently, "and will acknowledge his fault, you shall forgive him."

Forgiveness as a transaction is impossible until the offender seeks that forgiveness. Forgiveness as a readiness to conduct the transaction is possible now. You can't give the present until it is requested, but you can have it wrapped and sitting by the door.

Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked. If one failed in this duty of reproof, he in fact sinned, either because out of hatred he wished his brother to continue in sin, or else spared him from mistaken friendship, although possessing the injunction in Leviticus: "Thou shalt not hate thy brother in thine heart; thy neighbor thou shalt seriously rebuke, and on his account shalt not contract sin.

Therefore the Lord warns the disciples: "Take heed to yourselves." Behold, He says, I tell you beforehand that evil will come; do not be held accountable. For evil must come, but there is no necessity for you to perish, if you are careful and arm yourselves. The wolf must come, but if the shepherd is watchful, there is no necessity for the sheep to perish, and the wolf must depart with an empty maw. The Lord said this about those who cause offense and those who harm the preaching, that is, who hinder it. Since there is a great difference among them, for some are incurable like the Pharisees, while others are curable like the Lord's brothers in relation to the Lord Himself, for even they did not believe in Him (John 7:5). So, since there is a great difference among those who hinder the preaching, for among them there could be some who are even of the same faith, the Lord says: "if your brother sins against you," "rebuke him" privately, and "if he listens to you, you have gained" him, "but if he does not listen, take with you one or two more," and the rest, which the evangelist Matthew (Matt. 18:15–17) set forth more extensively, while the evangelist Luke passed over in silence, as it had already been said by the evangelist Matthew. Whoever heeds the rebuke is worthy of forgiveness; but whoever does not heed, let him "be to you as a heathen and a tax collector," that is, abominable and unworthy of being called a brother.

As if He says, Offences must needs come; but it does not follow that you must perish, if only you be on your guard: as it need not that the sheep should perish when the wolf comes, if the shepherd is watching. And since there are great varieties of offenders, (for some are incurable, some are curable,) He therefore adds, If thy brother trespass against thee, rebuke him.

But some one may well ask, If when I have several times forgiven my brother he again trespass against me, what must I do with him? In answer therefore to this question He adds, And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; forgive him.

Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.

And if he sins against you seven times in a day, and seven times in a day turns back to you, saying: I repent, forgive him. The number seven does not set a limit for granting forgiveness, but either commands that all sins should be forgiven, or that the one repenting should always be forgiven. For often the universality of any matter or time is indicated by the number seven. Hence it is sung in the psalm: Seven times a day I have praised you (Psalm 119), which means nothing other than His praise is always in my mouth (Psalm 34). For elsewhere too, when Peter asked how many times he should forgive a brother sinning against him, and he said up to seven times, the Lord replied: I do not say to you up to seven times, but up to seventy times seven (Matthew 18), that is, four hundred and ninety times. So you should forgive your brother sinning that many times in a day, as he could not sin that many times. Therefore, if a brother sins against you and repents, you have the power, indeed the necessity, to forgive him, so that the Father who is in heaven may also forgive you when you repent and ask for mercy. But if he, having been reprimanded, neglects to convert and to do penance, consider what the judgment of truth decrees about this. If your brother sins against you, go and correct him, and so on, up to where he says: If he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. And deservedly so, because under the name of the faithful he performed the works of the unfaithful. Certainly, we are commanded to give forgiveness differently to a brother who asks for it and differently to an enemy who persecutes. To the former, so that, having received forgiveness for the sin by which he harmed us innocents, he may join us in communal charity; to the latter, that while he wishes evil upon us and, if possible, does it, we may always wish and do good to him as far as we can. For David could not extend the same measure of forgiveness to his persecutors, deprived of the remedy of penance and despite compassionately mourning for them, as Joseph kindly and recognizably extended to his brothers, corrected with salutary contrition.

And since mercy ought to exceed the offense, therefore he adds: And if he sins against you seven times in a day, through manifold injury. Bede: "Universality is customarily designated by the number seven," on account of which it is also said in Proverbs chapter twenty-four: "The just man falls seven times in a day and rises again." Moreover, through these seven occasions, sevenfold tribulations can be gathered by which someone injures a neighbor: by misleading the intellect, by corrupting the affections, by afflicting the body, by taking away his possessions, by denying what is his, by mocking his reputation with words, and by corrupting his life through example; concerning which it is said in Job chapter five: "In six tribulations he will deliver you, and in the seventh evil shall not touch you."

And all these things must be forgiven to the penitent: And if seven times in a day he turns to you, saying: I repent, through mental compunction; forgive him, through merciful pardon, lest perchance that which was said to the wicked servant in Matthew eighteen be said to you: "Wicked servant, I forgave you all your debt because you asked me; should you not then also have had mercy on your fellow servant, as I also had mercy on you?" Just as therefore God grants pardon to everyone who asks, according to that passage in Ezekiel thirty-three: "The wickedness of the wicked shall not harm him, on whatever day he turns away from it," etc.: so also we ought to forgive the penitent. Hence a finite number is put here in place of an infinite one; whence Chrysostom says: "Even if you forgive seventy times seven, nevertheless, as a drop of water compared to the sea, indeed much more so, your generosity falls short of the infinite clemency of God." Therefore all offenses, however great and however many and whenever and by whomever they were committed, must be forgiven, if pardon is humbly sought through true repentance; and the offense must also be forgiven to one who does not ask, but in one way to one who asks, in another way to one who persecutes. Whence the Gloss of Bede says: "We are commanded to grant pardon in one way to a brother who asks, in another way to an enemy who persecutes. To a brother, having granted remission, we share in the fellowship of charity; to a persecutor who wishes us evil, or, if he can, does us evil, we wish good things and do what we can"; and this by the example of Christ, concerning whom below in chapter twenty-three: "Father, forgive them, for they know not what they do"; by the example of David, who said: "If I have repaid those who rendered evil to me," etc.; by the example of the protomartyr Stephen, concerning whom in Acts seven: "And kneeling down, he cried out with a loud voice, saying: Lord, receive my spirit, and do not hold this sin against them. And when he had said this, he fell asleep in the Lord."

Further, in respect to forbearance. "If thy brother," it is said, "sin against thee, rebuke him; and if he repent, forgive him. If he sin against thee seven times in a day, and turn to thee the seventh time, and say, I repent, forgive him."

But they assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature-concealed, and yet at the same time disclosed-of things that have been, and are coming into existence, and moreover will be,-(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man. And concerning this (nature) they hand down an explicit passage, occurring in the Gospel inscribed according to Thomas, expressing themselves thus: "He who seeks me, will find me in children from seven years old; for there concealed, I shall in the fourteenth age be made manifest." This, however, is not (the teaching) of Christ, but of Hippocrates, who uses these words: "A child of seven years is half of a father." And so it is that these (heretics), placing the originative nature of the universe in causative seed, (and) having ascertained the (aphorism) of Hippocrates, that a child of seven years old is half of a father, say that in fourteen years, according to Thomas, he is manifested. This, with them, is the ineffable and mystical Logos. They assert, then, that the Egyptians, who after the Phrygians, it is established, are of greater antiquity than all mankind, and who confessedly were the first to proclaim to all the rest of men the rites and orgies of, at the same time, all the gods, as well as the species and energies (of things), have the sacred and august, and for those who are not initiated, unspeakable mysteries of Isis. These, however, are not anything else than what by her of the seven dresses and sable robe was sought and snatched away, namely, the pudendum of Osiris. And they say that Osiris is water. But the seven-robed nature, encircled and arrayed with seven mantles of ethereal texture-for so they call the planetary stars, allegorizing and denominating them ethereal robes,-is as it were the changeable generation, and is exhibited as the creature transformed by the ineffable and unportrayable, and inconceivable and figureless one. And this, (the Naassene) says, is what is declared in Scripture, "The just will fall seven times, and rise again." For these falls, he says, are the changes of the stars, moved by Him who puts all things in motion.

Nor is it to be wondered at, if He thus teaches who forbids your refusing to bring back even your brother's cattle, if you find them astray in the road; much more should you bring back your erring brother to himself. He commands you to forgive your brother, should he trespass against you even "seven times." But that surely, is a small matter; for with the Creator there is a larger grace, when He sets no limits to forgiveness, indefinitely charging you "not to bear any malice against your brother," and to give not merely to him who asks, but even to him who does not ask.

Then, as if someone were to say: let it be so, Lord! You have distinguished this well; but what is to be done with the one who has been forgiven many times and offends again? The Lord says: if he repents again, forgive him. And further: "if... he turns back seven times in a day,... forgive him." And the phrase "seven times in a day" is used here in place of "many times," just as in the expression: "even the barren woman bears seven times" (1 Sam. 2:5). Therefore, as many times as he repents, so many times must you forgive him. And do not think that the Lord is setting a number of how many times to forgive, but, as I said before, understand "seven times in a day" in the sense of "many times" and innumerably. For we say in ordinary conversation: in such-and-such a city there are a myriad (ten thousand) inhabitants, but we say this not because there are actually ten thousand inhabitants in it, for there may be even more, but instead of calling the city very populous, we say that it has ten thousand inhabitants. And that "seven times in a day" is used in this sense is evident from the Gospel of Matthew (Matt. 18:21–22). For there, when Peter said: Lord, must I forgive him (my brother) up to seven times? The Lord said: not "up to seven, but up to seventy times seven," signifying by this an innumerable multitude of times.

Or this is said because faith keeps out the unclean spirit, especially since the nature of the tree falls in with this meaning. For the fruit of the mulberry is at first white in the blossom, and being formed from thence grows red, and blackens as it gets ripe. The devil also having by transgression fallen from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odour of sin.

A mustard seed looks small. Nothing is less noteworthy to the sight, but nothing is stronger to the taste. What does that signify but the very great fervor and inner strength of faith in the church?

The Lord said: If you had faith as a grain of mustard seed, you would say to this mulberry tree: Be uprooted, and be transplanted into the sea, and it would obey you. He compares perfect faith to a grain of mustard seed, which is indeed humble to the face and fervent in the heart, seen as vile to those looking upon it everywhere and appearing to have no strength, but when pressed it shows what perfection it carries inside. It should also be noted that a grain of mustard serves very beneficially for the purgation of the head. For if you thoroughly grind it and sift it with tepid fatty honey, and gargle with it fasting under the warm sun or in the bath, it purges all harmful moisture from the head even if it is quite thick, and it prevents imminent weaknesses from arising. Thus indeed, faith tested by the pestle of temptations, sifted through the sieve of discernment from all the surface of light thoughts, and sweetened with the honey of perfect love, not only exhausts all vices from the heart, which is the head of our inner man, but it also prevents them from being able to gather in the future. And the mulberry tree to be uprooted and transplanted into the sea, or simply placed, can be understood because it evidently is a sign of consummate faith commanding the elements with a word, so that what was said of one thing in particular is believed to apply generally to all. Finally, the Lord says elsewhere when the fig tree withered by the word, and the disciples marveled: If you have faith and do not doubt, not only will you do what is done to the fig tree, but if you say to this mountain, be taken up and cast into the sea, it will happen (Matthew XXI). Or certainly by the mulberry tree, whose fruit and twigs redden with a bloody color and hence is called "rubus" in Latin, the Gospel of the cross is expressed, which through the faith of the apostles, having been uprooted from the Jewish people in whom it was held as in a stem of origin, was transplanted and planted into the sea of the Gentiles. The sense is also supported by the parables joined to this sentence, which deals with the ministers of the word. It is also helpful to note that mulberry leaves, when thrown on a serpent, bring death to it because the word of the cross, while bringing health to all, takes away all harmful things.

Second, as to the progress of faith consisting in the cooperation of free will, it is added: And the Lord said: If you had faith like a grain of mustard seed. By the grain of mustard seed, which in itself is small in quantity, fervent in sharpness, and great in growth, we understand the cooperation of free will with respect to the captivation of the intellect, the enkindling of the affections, and the multitude of good effects. Whence the Interlinear Gloss specifies what kind of faith they ought to seek, namely a humble and fervent faith, for which what it has done well is never sufficient. For in the grain of mustard seed, on account of its smallness, is understood faith, in which there is the purification of the intellect: Matthew 13: "The kingdom of heaven is like a grain of mustard seed, which is the least of all seeds." For no virtue so captivates the human intellect as faith; 2 Corinthians 10: "Bringing into captivity every intellect to the obedience of Christ," etc. — On account of the sharpness, however, is understood the enkindling of the affections: whence the Gloss: "He compares perfect faith to a grain of mustard seed, which on the surface is humble and appearing to have no strength, but when crushed by pressures, it will show how much it burns within." Whence concerning Apollos it is said in Acts 18: "He was instructed in the way of the Lord, and fervent in spirit, spoke the things that are of Jesus."

On account of the growth, is understood through this the manifold good effect, according to Matthew 13: "The kingdom of heaven is like a grain of mustard seed, which a man took and sowed; which when it has grown, is greater than all herbs and becomes a tree." In this is understood the multitude and heaped-up accumulation of good works; James 2: "Do you wish to know, O vain man, that faith without works is dead? Abraham, our father, was he not justified by works, offering Isaac his son upon the altar? You see that faith cooperated with his works, and by works faith was made perfect," etc.

Third, as regards the virtue of faith in the execution of a wondrous command, he adds: You shall say to this mulberry tree: Be uprooted and transplanted into the sea: and it will obey you. In this is given to understand the wondrous power of faith with regard to those things which are governed according to the course of nature and according to the onslaught of sin and according to the merit of justice. For all these things are subject to the governance of divine providence and in a certain way to the command of perfect faith, according to that passage in Mark nine: "If you can believe, all things are possible to the one who believes." According to the literal sense, indeed, through the command of faith over the mulberry tree that is to be transplanted, there is understood a command with respect to corporeal elements. Whence the Gloss: "A species is placed for the genus, because consummate faith can command even the elements"; whence also Matthew twenty-one: "If you shall have faith and do not hesitate, and you say to this mountain: Take yourself up and cast yourself into the sea: so shall it be done." Whence in Hebrews eleven the Apostle gives examples concerning the Saints, saying that "through faith they conquered kingdoms, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, and were made valiant in battle."

According to the tropological sense, however, there is understood in this a command with respect to the devil and his temptations. Whence Ambrose: "The fruit of the mulberry tree whitens in flower, when formed it glows red, when mature it darkens: so the devil, glowing with the flower of angelic nature and power, by transgressing became dreadful with the foul stench of sin, who is cast out through faith." Whence First Peter, the last chapter: "Your adversary the devil, as a roaring lion, goes about seeking whom he may devour: whom resist, steadfast in faith"; and Ephesians six: "In all things taking up the shield of faith, with which you may extinguish all the fiery darts of the most wicked one."

According to the allegorical sense, however, there is understood a command with respect to the preaching of the cross and the evangelical Sacraments. Whence the Gloss: "Through the mulberry tree, whose fruit and shoots flourish with a blood-red color, the Gospel of the cross is expressed, which through the faith of the Apostles was uprooted by the preaching of the word from the nation of the Jews, in which it was held as if in the stock of its lineage, and transplanted into the sea of the Gentiles." Its blood inflames us to the conflict against the monsters of vices: whence First Maccabees six: "They showed the elephants the blood of grape and mulberry," etc. This, transplanted through the faith of the Apostles both teaching and working miracles, was established in the Church gathered from the Gentiles. Whence John fourteen: "He who believes in me, the works that I do, he also shall do, and greater things than these shall he do." As a figure of this, it is said in Hebrews eleven: "By faith the walls of Jericho fell down after being encircled for seven days. By faith Rahab the harlot did not perish with the unbelievers." In this is understood the transplanting of the mulberry tree into the sea through the reprobation of the Jews and the election of Gentile sinners.

The apostle, then, manifestly announces a twofold faith, or rather one which admits of growth and perfection; for the common faith lies beneath as a foundation. To those, therefore, who desire to be healed, and are moved by faith, He added, "Thy faith hath saved thee." But that which is excellently built upon is consummated in the believer, and is again perfected by the faith which results from instruction and the word, in order to the performance of the commandments. Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees." Whence, perceiving the greatness of its power, they asked "that faith might be added to them;" a faith which salutarily bites the soil "like a grain of mustard," and grows magnificently in it, to such a degree that the reasons of things sublime rest on it.

He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith he truly removes mountains with their trees, if it be necessary.

The Lord, showing them that their request is good and that they need to hold firmly to the thought that faith has great power, says: if you had faith, you would transplant even this mulberry tree. Here there are two great things, namely: that which was rooted in the earth would, first, be moved from its place, and second, would be transplanted into the sea. But what can be planted in water? Obviously, by these words the Lord shows the power of faith. Perhaps someone in a figurative sense will understand the "mulberry tree" to mean the devil, since he invented the eternal worm for us and nourishes it with the thoughts he plants; for silkworms are fed on mulberry leaves, from which silk threads come. So too can faith uproot this mulberry tree from the human heart and cast it into the sea, that is, hurl him down into the abyss.

For we know that no one sits down before he has first passed over. Moses indeed also passed over, that he might see a great sight. Since then thou not only sayest to thy servant, Sit down to meat, but requirest from him another service, so in this life the Lord does not put up with the performance of one work and labour, because as long as we live we ought always to work. Therefore it follows, And will not rather say, Make ready wherewith I may sup.

(de Quæst. Ev. l. 2. qu. 39.) Or else; To the many who understand not this faith in the truth already present, our Lord might seem not to have answered the petitions of His disciples. And there appears a difficulty in the connection here, unless we suppose He meant the change from faith to faith, from that faith, namely, by which we serve God, to that whereby we enjoy Him. For then will our faith be increased when we first believe the word preached, next the reality present. But that joyful contemplation possesseth perfect peace, which is given unto us in the everlasting kingdom of God. And that perfect peace is the reward of those righteous labours, which are performed in the administration of the Church. Be then the servant in the field ploughing, or feeding, that is, in this life either following his worldly business, or serving foolish men, as it were cattle, he must after his labours return home, that is, be united to the Church.

Which of you, having a servant plowing or tending sheep. This parable teaches that faith, the more excellent it is outwardly in virtues, should become all the more humble within in conscience. For a servant plowing or tending sheep is understood as any teacher of the Church. About whom the Lord said: No one who puts his hand to the plow and looks back is fit for the kingdom of God. And to another who testified his love for Him, He responded for the third time: Feed my sheep.

Who, when he returns from the field, would immediately say to him, "Come along, sit down," and would not say to him, "Prepare what I may eat"? The servant returns from the field when, after pausing from the work of preaching for a time, the teacher returns to his conscience, and, retreating from public speaking to the court of his heart, privately reviews his acts or words with himself. To whom the Lord does not immediately say, "Come along, sit down," that is, "pass from this mortal life, and be refreshed in the blessed abode of eternal life." For He will say this later, but in the meantime, after the shepherding and farming, He orders him to prepare what he may eat at home, that is, to display the labor of open speech, as well as the humility of self-reflection. For the Lord deigns to enter such a temple of conscience and desires to partake most willingly of such a meal. For behold, He says, I stand at the door and knock, if anyone hears my voice and opens the door, I will come in to him and dine with him, and he with me (Apoc. III).

Or the servant departs from the field when giving up for a time his work of preaching, the teacher retires into his own conscience, pondering his own words or deeds within himself. To whom our Lord does not at once say, Go from this mortal life, and sit down to meat, that is, refresh thyself in the everlasting resting-place of a blessed life.

Which of you, having a servant. After the example leading to fervent faith, there is here subjoined an example leading to reverent humility. In the description of this example, he proceeds in this order. For he sets forth the obsequiousness of servitude, takes up the necessity of serving, and concludes with the humility of spiritual servitude.

First, therefore, as regards the obsequiousness of servitude, which by inquiry he sets forth, it is said: Which of you, having a servant plowing or tending cattle, through the labor of the active life, which consists in working manfully: and this is intimated in the act of plowing, according to that passage in Hosea 10: "Judah shall plow, and Jacob shall break his furrows"; and above in chapter nine: "No one putting his hand to the plow" etc. It also consists in presiding solicitously: and this is intimated in the act of feeding, according to that which was said to Peter in the last chapter of John: "Feed my sheep." Whence the Gloss: "The servant plowing or feeding is a doctor of the Church, of whom it is said: No one putting his hand to the plow etc.; and the Lord said to Peter: Feed my sheep." — Who, when he has returned from the field, will say to him: At once, pass over, recline, through the sweetness of the contemplative life, in which there is a return to the heart: Ezekiel 1: "The living creatures went and returned in the likeness of a flash of lightning"; there is also a passing over to the banquet of delight, according to that passage in Sirach 24: "Come over to me, all you who desire me, and be filled from my fruits: for my spirit is sweet above honey." But this refreshment is not immediately given to a person coming from the exercise of action; whence Song of Songs 3: "In my bed by night I sought him whom my soul loves: I sought him, and found him not"; because the Lord does not immediately offer himself, so that he may be sought more humbly and more vigilantly.

That no one should be uplifted in his labour. In Solomon, in Ecclesiasticus: "Extol not thyself in doing thy work." Also in the Gospel according to Luke: "Which of you, having a servant ploughing, or a shepherd, says to him when he cometh from the field, Pass forward and recline? But he says to him, Make ready somewhat that I may sup, and gird thyself, and minister to me, until I eat and drink; and afterwards thou shalt eat and drink? Does he thank that servant because he has done what was commanded him? So also ye, when ye shall have done that which is commanded you, say, We are unprofitable servants; we have done what we had to do."

Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounden duty, subjection from servants, adding, Doth he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boastest thou thyself? Dost thou know that if thou payest not thy debt, danger is at hand, but if thou payest, thou doest nothing thankworthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea, woe is unto me if I preach not the Gospel. (1 Cor. 9:16.) Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed service, but by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise God requires from us that we should wait upon Him as His servants, but because He is merciful, and of great goodness, He promises reward to them that work, and the greatness of His loving-kindness far exceeds the labours of His servants.

Having said this about faith, the Lord adds another very necessary teaching. What kind? The teaching that one must not be proud of virtuous attainments. Since faith accomplishes much and makes the one who possesses it a fulfiller of the commandments, adorning him also with miracles, and from this a person can easily fall into arrogance, the Lord therefore warns the apostles not to be exalted by their attainments, presenting a fine example. "Who among you," He says, "having a servant," and so forth.

Because faith makes its possessor a keeper of God's commandments, and adorns him with wonderful works; it would seem from thence that a man might thereby fall into the sin of pride. Our Lord therefore forewarned His Apostles by a fit example, not to boast themselves in their virtues, saying, But which of you having a servant plowing, &c.

(de Quæst. Ev. ubi sup.) While His servants also are ministering, that is, preaching the Gospel, our Lord is eating and drinking the faith and confession of the Gentiles. It follows, And afterward thou shall eat and drink. As if He says, After that I have been delighted with the work of thy preaching, and refreshed myself with the choice food of thy compunction, then at length shalt thou go, and feast thyself everlastingly with the eternal banquet of wisdom.

And gird yourself and serve me while I eat and drink. To gird oneself is to restrict one's humble mind from all wandering thoughts by which the steps of duties are usually impeded. For whoever girds their clothes does this to avoid being entangled to the point of stumbling while walking. To serve God is to confess that one is insignificant in everything and has no strength without His grace. For a minister takes his name from a lower status, that is, subjection, just as a master takes his name from a higher status. Therefore, he serves the Creator who, considering his nature, fearing His judgements, humbles himself regarding his own virtues.

And after this, you will eat and drink. After, he says, I have been delighted by the work of your preaching, and refreshed by the feasts of your compunction, then finally you will pass and recline, and you will be refreshed forever with the eternal feasts of my wisdom.

He bids make ready wherewith he may sup, that is, after the labours of public discourse, He bids him humble himself in self-examination. With such a supper our Lord desires to be fed. But to gird one's self is to collect the mind which has been enfolded in the base coil of fluctuating thoughts, whereby its steps in the cause of good works are wont to be entangled. For he who girds up his garments does so, that in walking he may not be tripped up. But to minister unto God, is to acknowledge that we have no strength without the help of His grace.

Whence he adds: And will he not say: Make ready what I may sup on, and gird yourself, and serve me until I eat and drink, namely through the groaning of interior compunction, in which each one prepares the banquet: Sirach 18: "Before prayer prepare your soul, and be not as a man who tempts God." He girds himself, by restraining the wanderings of the mind: 1 Peter 1: "Having the loins of your mind girt up" etc. In this also he serves, by casting himself down, and feeds and gives drink to God, while he does what is most acceptable: Revelation 3: "If anyone shall have opened the door to me, I will enter to him and will dine with him." Whence the Gloss: "He ministers to the Creator who, considering His mercy and fearing His judgments, humbles himself regarding his own virtues." And because after this compunction there follows devotion, therefore he adds: And after these things you shall eat and drink, through the taste of eternal sweetness. Gloss: "After I shall have been refreshed by your preaching and compunction, then at last you will be refreshed by the eternal feasts of my wisdom"; Psalm: "My soul refused to be comforted; I remembered God and was delighted," etc.; and again: "My tears were my bread day and night"; and after: "In the voice of exultation and confession, the sound of one feasting"; and again: "You have turned my mourning into joy for me," etc. But the Lord does all this for the preservation of humility, which is the root, preservation, and safeguard of the other virtues. Therefore even Paul, already perfect, said in Second Corinthians 12: "Lest the greatness of the revelations exalt me, there was given to me a thorn of my flesh, an angel of Satan"; and Sirach 3: "The greater you are, humble yourself in all things, and you will find grace before God"; for Sirach 18: "When a man has finished, then he shall begin."

By this parable it is declared that one must not boast of any attainment, not even of the fulfillment of all the commandments. For upon a servant lies the necessary obligation to carry out the orders of his master, yet the fulfillment of them should not be reckoned to him as a virtue. For if the servant does not do his work, he is worthy of blows; but when he has done it, let him be content that he has escaped blows, and should not for this necessarily demand payment. For to pay him, and especially to give him something as a gift, depends on the generosity of the master.

Boast not thyself then that thou hast been a good servant. Thou hast done what thou oughtest to have done. The sun obeys, the moon submits herself, the angels are subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise ye, when ye have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do.

Does he give thanks to that servant because he did what was commanded of him? I think not. So also you, when you have done all things that are commanded you, say: We are unprofitable servants. If a man, he says, demands not uniform but multiple service from a human servant, and yet does not give him thanks, how much more you, who can do nothing without me? You ought not to measure the merits of labors by the length of time, but by love and voluntary service, always increasing the former by new endeavors. Therefore say: We are unprofitable servants. Indeed, servants, because you were bought at a price. Truly unprofitable, because the Lord does not need your goods. If, however, he is unprofitable who has done all things, what is to be said about him who either could not accomplish what was commanded due to weakness, or, what is worse, despised it out of pride? Otherwise: We are unprofitable servants, because the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us (Romans 8). And elsewhere: Who crowns me with mercy and compassion (Psalm 103). He does not say with merits and works, because by whose mercy we are prevented, that we may humbly serve God, by his gift we are crowned, that we may reign loftily with him.

Second, as to the necessity of serving, which he takes up, he adds: Does he have gratitude toward that servant because he did what he commanded him? I think not, that is, I think that he does not. Gloss: "What wonder, if a servant does what he owes, whose lot it is to labor and serve continually?" Sirach 33: "Continual labors bow down a servant."

And note that the Lord seems to say that the master does not owe thanks to the servant — not that he does not accept his works, since it is said in Sirach thirty-three: "If you have a faithful servant, let him be to you as your own soul; treat him as a brother, for you have acquired him with the blood of your soul"; but this is said because what the servant does is more a debt than a gift, more the justice of obligation than the grace of supererogation. And this is especially true with respect to God, whence Job thirty-five: "Moreover, if you act justly, what will you give him, or what will he receive from your hand?" Whence the Gloss says: "If a man demands from his servant not a single form of service but manifold service, and does not consider it a favor, how much more should you, who without me can do nothing, not exercise the practice of one single work or labor, but always increase former things with new efforts?" For if this is true of a man who is the servant of another man — that his services are more owed than gratuitous — this is far more true of a man who is the servant of God, because all things are from him: Isaiah twenty-six, "All our works you have wrought in us, O Lord"; and First Chronicles twenty-nine: "All things are yours, O Lord, and what we have received from your hand we have given to you." "For it is God who works in you both to will and to accomplish according to his good will," Philippians two. Then because all things are under him: Isaiah forty: "Who has weighed the mass of the earth with three fingers and balanced the mountains in weight and the hills in a scale?" "Behold, the nations are as a drop from a bucket and are accounted as the turning of a balance." "All nations are as though they are not, so are they before him, and they are accounted by him as nothing and emptiness." Likewise, because all things are for him: Proverbs sixteen: "The Lord has made all things for himself." And therefore the Apostle says, First Corinthians ten: "Whether you eat or drink or whatever else you do, do all things for the glory of God."

What we ought to have done, we have done. Indeed we ought to have, because he who did not come to be served, but to serve (Matt. 20), made us debtors to himself, so that, evidently not trusting in our own works, but always fearing his judgment, we may say with the prophet: What shall we render to the Lord for all that he has rendered to us? (Psalm 115). In order to show that he had faith like a mustard seed, humble and fervent, he prefaced, saying: I believed, therefore I have spoken, but I was greatly humbled (Psalm 116). To show that he did not trust in his own strength, he added, speaking in ecstasy: Every man is a liar (Psalm 116), to signify himself as an unworthy servant even after receiving the precious chalice of death, he exclaimed: O Lord, I am your servant, I am your servant, and the son of your handmaid, you have loosed my bonds (Psalm 116). He did not say, I have loosed them myself, I am sufficient to save myself, but You have loosed my bonds, I will offer to you the sacrifice of thanksgiving (Psalm 116). This then is the only perfection of faith in men, if, having fulfilled everything that has been commanded, they know themselves to be imperfect, and as long as they wander away from the Lord, always acknowledge the evils in themselves to lament, always remember the good that is missing that, with his grace aiding, they may progress.

Servants, I say, because bought with a price; (1 Cor. 6:20) unprofitable, for the Lord needeth not our good things, (Ps. 16:2) or because the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. (Rom. 8:18.) Herein then is the perfect faith of men, when having done all things which were commanded them, they acknowledge themselves to be imperfect.

Third, as regards the humility of spiritual servitude, which he concludes, he adds: So you also, when you have done all the things that are commanded you, through the completion of obedience: for this is true obedience, in which all commandments are fulfilled. For James 2: "Whoever keeps the whole law but offends in one point has become guilty of all"; and Deuteronomy 27: "Cursed is he who does not abide in the words of this Law and fulfill them in deed." And therefore the Lord says to Jeremiah the prophet, Jeremiah 1: "To all things to which I shall send you, you shall go, and all things whatsoever I shall command you, you shall speak to them"; and the Prophet in the Psalm: "Therefore I was directed toward all your commandments," etc. — He who is thus obedient in deed ought to be humble in self-regard, and therefore he adds: Say: We are unprofitable servants; what we ought to have done, we have done, through the recognition of one's own weakness: servants, I say, because bought, beyond what you are worth: 1 Corinthians 6: "You have been bought at a great price: glorify and bear," etc.; and 1 Peter 1: "You were not redeemed with corruptible gold or silver from your vain manner of life, but with the precious blood as of an immaculate Lamb," etc. Unprofitable, not because our good works have no reward or fruit, because they are useful to us, but because we confer nothing thereby upon the divine goodness; Psalm: "I said to the Lord: You are my God, for you have no need of my goods." — What we do is nothing in comparison with what we have received and owe to God; whence the Gloss: "He who came to minister and not to be ministered unto made us debtors to himself, so that, not trusting in our own works but dreading his examination, even when all things that are commanded have been fulfilled, we may recognize that we are imperfect." Therefore the Prophet said: "What shall I render to the Lord for all the things he has rendered to me?"

Likewise, what we endure is nothing in comparison to what we await: Romans 8: "The sufferings of this present time are not worthy to be compared with the glory to come, which shall be revealed in us." Whence the Gloss on this passage: We are unprofitable servants, "because God has no need of our good works: or because the sufferings of this present time are not worthy to be compared with the glory to come, which shall be revealed in us." He therefore who humbles himself in this way is the one who disposes himself for perfect and eternal glory. Whence this humility, which attributes all to God and nothing to itself, will exist perfectly in the fatherland, according to Apocalypse 4: "The twenty-four elders fell down before him who sat on the throne and adored him who lives forever and ever and cast their crowns before the throne, saying: You are worthy, O Lord our God, to receive glory and honor and power," etc. And in the state of the way, this is found in perfect men, according to Daniel 9: "To us belongs confusion of face, to our kings and our princes and our fathers, who have sinned: but to you, the Lord our God, mercy and forgiveness," etc. Therefore we ought to say each day that word of 1 Timothy 1: "Now to the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen."

Luke 17: When you shall have done all the things that are commanded you, say: We are unprofitable servants: but whoever rightly says something wishes to be believed, and believes what he says to be true: therefore, for someone to be a perfect disciple of Christ, it is necessary that he regard himself as vile and that he wish to be so regarded by others.

But some who are of the lapsed have lately written to me, and are humble and meek and trembling and fearing God, and who have always laboured in the Church gloriously and liberally, and who have never made a boast of their labour to the Lord, knowing that He has said, "When ye shall have done all these things, say, We are unprofitable servants: we have done that which was our duty to do." Thinking of which things, and although they had received certificates from the martyrs, nevertheless, that their satisfaction might be admitted by the Lord, these persons beseeching have written to me that they acknowledge their sin, and are truly repentant, and do not hurry rashly or importunately to secure peace; but that they are waiting for my presence, saying that even peace itself, if they should receive it when I was present, would be sweeter to them. How greatly I congratulate these, the Lord is my witness, who hath condescended to tell what such, and such sort of servants deserve of His kindness. Which letters, as I lately received, and now read that yon have written very differently, I beg that you will discriminate between your wishes; and whoever you are who have sent this letter, add your names to the certificate, and transmit the certificate to me with your several names. For I must first know to whom I have to reply; then I will respond to each of the matters that you have written, having regard to the mediocrity of my place and conduct. I bid you, beloved brethren, ever heartily farewell, and live quietly and tranquilly according to the Lord's discipline.

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty of spirit; as it is written, "The righteous man is his own accuser;" and again, "Declare thou first thine iniquities, that thou mayest be justified;" and again, "When ye shall have done all things that are commanded you, say, We are unprofitable servants;" "for that which is highly esteemed among men is abomination in the sight of God." For says [the Scripture], "God be merciful to me a sinner." Therefore those great ones, Abraham and Job, styled themselves "dust and ashes" before God. And David says, "Who am I before Thee, O Lord, that Thou hast glorified me hitherto?" And Moses, who was "the meekest of all men," saith to God, "I am of a feeble voice, and of a slow tongue." Be ye therefore also of a humble spirit, that ye may be exalted; for "he that abaseth himself shall be exalted, and he that exalteth himself shall be abased."

He said, "When you have done everything, say, 'We are unprofitable servants,' " to warn them in his wish that they keep themselves at great distance from that destructive passion. Dearly beloved, see how the person with his mouth open for human glory and performing the works of virtue on that account has no benefit from it. Despite practicing every example of virtue, if he seems to give himself credit for it, he ends up empty-handed and bereaved of everything.

So also the one who serves God must not be exalted if he fulfills the commandments, for he has done nothing great. On the contrary, if he had not fulfilled them, woe would be to him, as the apostle said: "Woe to me if I do not preach the Gospel!" (1 Cor. 9:16). Likewise, if he has received gifts, he must not boast of them, for the gifts were given to him by the grace of God, and not because the Master supposedly owed him. For it is the particular duty of a servant, in relation to his master, to carry out all his orders. If we ought not to think anything great of ourselves even when we have kept all the commandments, then what are we when we do not fulfill even a small part of God's commandments, and yet are proud? Pay attention also to the expression of the parable, that "plowing" is placed first, and then "tending sheep" is added. For whoever it may be, one must first cultivate the earth, and only then take up the pastoral office. He who has well cultivated his own flesh, as if it were a kind of soil, is worthy to be a shepherd of others as well. For he who does not know how to manage his own household properly, how will he care for the Church (1 Tim. 3:5)? Therefore, first cultivate yourself, and then feed others, just as the prophet Jeremiah also said: "Break up your fallow ground" (Jer. 4:3), and then enlighten yourselves with the light of knowledge, by which is signified the most important part of the pastoral office.