Matthew § 42

(De Don. Pers. 9.) It is not then true that His Gospel was not preached in those times and places, in which He foreknew that all would be such, as were many in His actual presence, who would not even believe on Him when He raised men from the dead. For the Lord Himself bears witness that they of Tyre and Sidon would have done penitence in great humility, had the wonders of the Divine power been done in them. Moreover, if the dead are judged according to those deeds which they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judgment they shall be punished; for it follows, But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. Those then shall be punished with more, these with less severity.

(De Don. Pers. 10.) A certain Catholic disputant of some note expounded this place of the Gospel in the following way; That the Lord foreknew that they of Tyre and Sidon would fall from the faith after they had believed the miracles done among them; and that therefore in mercy He did not His miracles there; because they would have incurred the heavier penalty had they lapsed from the faith after having held it, than if they had never held it at all. Or otherwise, The Lord surely foreknew His mercies with which He deigns to deliver us. And this is the predestination of the saints, namely, the foreknowledge and making ready the mercies of God, by which they are most certainly saved, whosoever are saved. The rest are left to the just judgment of God in the general body of the condemned, where they of Tyre and Sidon are left, who might have believed had they seen Christ's many miracles; but since it was not given them that they should believe, therefore that through which they might have believed was also withheld. From which it appears, that there are certain who have in their dispositions by nature a divine gift of understanding by which they would be moved to faith, if they should either hear words or see signs adapted to their minds. But if they be not by the high sentence of God set apart from the mass of perdition through the predestination of grace, then neither words nor works are set before them by God, which yet, could they have seen or heard them, would have stirred them to believe. In this general mass of perdition are the Jews also left, who could not believe so great and manifest wonders wrought before their eyes. And the cause wherefore they could not believe, the Gospel hath not hidden, speaking thus; Though he did so great miracles before them, yet could they not believe, as Esaias said, I have blinded their eyes, and hardened their heart. (John 12:37) Not in this way then were the eyes of they of Tyre and Sidon blinded, or their heart hardened, for they would have believed had they seen such wonders as these saw. But it profited those not that they could have believed, for that they were not predestinated; neither would it have been any hindrance to these that they had not power to believe, had they been so predestined that God should have enlightened their blindness, and taken away the heart of stone from within them.

(Mor. xxxv. 6.) In sackcloth is the roughness which denotes the pricking of the conscience for sin, ashes denote the dust of the dead; and both are wont to be employed in penitence, that the pricking of the sackcloth may remind us of our sins, and the dust of the ash may cause us to reflect what we have become by judgment.

(Verse 21, 22.) Woe to you, Chorazin; woe to you, Bethsaida: for if the mighty works had been done in Tyre and Sidon, which have been done in you, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Chorazin and Bethsaida, cities of Galilee, are mourned by the Savior because despite the many signs and miracles, they did not repent, and are surpassed by Tyre and Sidon, idolatrous cities given to vice. They are preferred, however, because Tyre and Sidon have only violated natural law, whereas these, after transgressing natural law, have also disregarded the signs that were performed among them. We are inquiring where it is written that the Lord performed signs in Chorazin and Bethsaida. Above, we read: 'And he went through all the cities and villages, teaching in their synagogues, and proclaiming the gospel of the kingdom and healing every disease and every affliction' (Matthew 9:35). Therefore, among the other cities and villages, it is to be presumed that the Lord also performed signs in Chorazin and Bethsaida.

Our Savior laments Chorazin and Bethsaida, cities of Galilee, because after such great miracles and acts of goodness they did not repent. Even Tyre and Sidon, cities that surrendered to idolatry and other vices, are preferred to them. Tyre and Sidon are preferred for the reason that although they trampled down the law, still Chorazin and Bethsaida, after they transgressed natural and written law, cared little for the miracles that were performed among them. If we ask where it is written that our Lord performed miracles in Chorazin and Bethsaida, we read above: "And he went around to all the towns and villages, curing every infirmity" and the rest. Thus among the other towns and villages it must be judged that the Lord performed miracles in Chorazin and Bethsaida as well.

In this word Wo, these towns of Galilee are mourned for by the Saviour, that after so many signs and mighty works, they had not done penitence.

And to these are preferred Tyre and Sidon, cities given up to idolatry and vices; For if the mighty works which have been done in you had been done in Tyre and Sidon, they would have long ago done penitence in sackcloth and ashes.

We ask where it is written that the Lord did wonders in Corozaim and Bethsaida? We read above, And he went about the towns and villages, healing all sicknesses, &c. (ch., 9:35.) among the rest, therefore, we may suppose that He wrought signs in Corozaim and Bethsaida.

This is because Tyre and Sidon had trodden under foot the law of nature only, but these towns after they had transgressed the natural and the written Law, also made light of those wonders which had been wrought among them.

The careful reader will hesitate here; If Tyre and Sidon could have done penitence at the preaching of the Saviour, and His miracles, they are not in fault that they believed not; the sin is his who would not preach to bring them to penitence. To this there is a ready answer, that we know not God's judgments, and are ignorant of the sacraments of His peculiar dispensations. It was determined by the Lord not to pass the borders of Judæa, that He might not give the Pharisees and Priests a just occasion of persecuting Him, as also He gave commandment to the Apostles, Go not into the way of the Gentiles. Corozaim and Bethsaida are condemned because they would not believe, though Christ Himself was among them—Tyre and Sidon are justified, because they believed His Apostles. You should not enquire into times when you see the salvation of those that believe.

Then, to show thee that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence.

Corozaim, which is interpreted 'my mystery,' and Bethsaida, 'the house of fruits' or, 'the house of hunters,' are towns of Galilee situated on the shore of the sea of Galilee. The Lord therefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent.

Tyre and Sidon axe cities of Phœnicia. Tyre is interpreted 'narrowness,' and Sidon 'hunting;' and denote the Gentiles whom the Devil as a hunter drives into the straits of sin; but Jesus the Saviour sets them free by the Gospel.

We at this day see the words of the Saviour fulfilled; Corozaim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles.

We may also answer in another way. There were many in Corozaim and Bethsaida who would believe, and many in Tyre and Sidon who would not believe, and therefore were not worthy of the Gospel. The Lord therefore preached to the dwellers in Corozaim and Bethsaida, that they who were to believe, might be able; and preached not in Tyre and Sidon, lest perhaps they who were not to believe, being made worse by contempt of the Gospel, should be punished more heavily.

It is enough for me that even John, when "strewing the Lord's ways," was the herald of repentance no less to such as were on military service and to publicans, than to the sons of Abraham. The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His "miracles."

So that you might understand that those who did not believe were evil not by nature, but by choice, He calls to mind Bethsaida, the city of Andrew, Peter, Philip and the sons of Zebedee. Evil does not come from nature, but from our own choice; for if it came from nature, these apostles too would have been evil. He says that the Jews are worse than the inhabitants of Tyre and Sidon, for the Gentile inhabitants of Tyre transgressed only the natural law while the Jews transgressed the Mosaic law as well. For the former did not see miracles, but the latter have both seen and slandered. Sackcloth is a symbol of repentance, and ashes and dust are what mourners put on their heads.

Woe to you, Chorazin... These are cities or villages of Galilee, where the Lord had performed many signs, and yet they were not converted. So he says, Woe to you... But what is the Lord doing? For it is written in Romans (12:14): "Do not curse..." The answer is that cursing is formal or material: no one should curse formally, but he may curse materially. Hence it should be noted that certain things are joined as far as sense perception goes, but they can be separated in the intellect; thus in an apple are odor and taste, which cannot be separated by sense perception, although they can by the intellect. Similarly, to will that one not be punished and to will the order of justice cannot co-exist except in the intellect. Hence if I curse a person, because I delight in his harm, it is evil. But if not for his evil but for the order of justice, then it is good. Hence the Lord's word is not the word of one taking pleasure, but the word of one desiring justice.

Woe to you, Chorazin... Chorazin is interpreted "a service to him," Bethsaida, "the house of fruit." To whom more is entrusted, more is demanded. And why did he manifest more there? Because he fulfilled his ministry there; therefore, "God's anger has been revealed from heaven on all ungodliness and the injustice of those men who held back the truth of God" (Rom 1:18). Bethsaida is the house of fruit. Therefore, if the Lord produced much fruit there, and they did no penance, what will happen to them? (Is 5:4): "When I looked for it to yield grapes, why did it yield wild grapes?"

Woe to you... For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Note the kind of penance, namely, in sackcloth and ashes, because two things induce to penance: one is the remembrance of sins; and this is signified by sackcloth, which is made from the hairs of she-goats: for that animal was immolated for sin. The other is the consideration of death and the condition of human frailty. Hence it says in Genesis (3:19): "you are dust and into dust you shall return"; and Job (42:6): "Therefore I despise myself and repent in dust and ashes."

"For if," saith He, "the mighty works which were done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell, for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day. But I say unto you, It shall be more tolerable for the land of Sodom in the day of judgment, than for thee."

And He adds not Sodom with the others for nought, but to aggravate the charge against them. Yea, for it is a very great proof of wickedness, when not only of them that now are, but even of all those that ever were wicked, none are found so bad as they.

Thus elsewhere also He makes a comparison, condemning them by the Ninevites, and by the Queen of the south; there, however, it was by them that did right, here, even by them that sinned; a thing far more grievous. With this law of condemnation, Ezekiel too was acquainted: wherefore also he said to Jerusalem, "Thou hast justified thy sisters in all thy sins." Thus everywhere is He wont to linger in the Old Testament, as in a favored place. And not even at this doth He stay His speech, but makes their fears yet more intense, by saying, that they should suffer things more grievous than Sodomites and Tyrians, so as by every means to gather them in, both by bewailing, and by alarming them.

But I tell you: it shall be more tolerable on the day of judgment for Tyre and Sidon than for you. Here he compares guilt with guilt, because if they are found heavier in guilt, it will be worse for them; for they did not do what they heard. Therefore it is more serious, as John says (15:22): "If I had not come and spoken to them, they would not have sin." Note that those words exclude three errors.

For some said that all sins are equal, and likewise punishments. He excludes this when he says that it will be worse for them than for Tyre and Sidon. Again, some said that only those foreknown will be saved, because, if he preached to them, they would be converted. He excludes this when he says that it will go ill with Tyre and Sidon, but worse for those others to whom the kingdom of heaven was announced. Hence Augustine says: "The Lord does not reward what they would have done, but what they have done." Then he removes the third error, namely, that the Lord sent prophets and preachers to the Jews and not to the rest, because he knew that the others would not receive them. But he excludes this, because if they had been preached to, they would have done penance.

But the question remains: if the Jews did not believe, it seems that the Lord did not act properly by not sending to those who would have believed.

Gregory says that it is not for man to know God's secrets; yet, as it seems, he preached first to the Jews in fulfillment of the promises made to the patriarchs. Furthermore, in order that their condemnation would be proved more just, he preached to them and later sent disciples to the others. Remy answers this way: although many from Tyre and Sidon would have believed, some among them were perverse and not yet prepared to believe. Therefore, he did not send to them first. Augustine gives another explanation, namely, that the Lord foreknew that if they had believed, they would not have persevered at the time of the passion; therefore, he did not send to them. Another explanation of Augustine's is that predestination is foreknowledge of God's favors. Hence whatever pertains to salvation is the effect of predestination in the predestined. Consequently, God distributes his gifts in various ways, because he gives to some a docile heart and an inclination to act well; but this is not enough, unless there is an instructor. Again, sometimes there is an instructor, but the heart is hard; and just as in the former the facility to believe is not enough, so in the latter the hard heart is harmful. Hence it is foolish to ask why he chose this one and not that one. Wherefore, Augustine says: "Why he draws one and not another, do not judge, if you do not wish to err." Hence it is better that the entire affair be turned back to God's ordination than to man's merits.

(Verse 23) And you, Capernaum, will you be exalted to heaven? You will go down to the realm of the dead. In another version, we find: And you, Capernaum, which was exalted to heaven, will descend to the depths. And there are two different understandings. Perhaps you will descend to the depths because you have proudly resisted my preaching. Or perhaps because you, exalted to heaven in my presence and witnessing my signs and miracles, having such privilege, will be punished with greater sufferings for refusing to believe in them as well.

(Vers. 23, 24.) Because if in Sodom (or, as some say, in Sidon) the miracles had been done that have been done in you, they would have repented long ago in sackcloth and ashes. But I say to you that it will be more tolerable for the land of Sodom on the day of judgment than for you. Let the prudent reader ask and say whether Tyre and Sidon and Sodom could have repented at the preaching of the Savior and the signs of miracles, and it is not their fault that they did not believe, but the sin of silence is in him who did not want to preach repentance to those who would have acted on it. To which the easy and clear answer is: to be ignorant of the judgments of God, and to not know the sacraments of his dispensations. The purpose was for the Lord to not exceed the boundaries of Judea, so as not to give the Pharisees and priests a just occasion for persecution. Therefore, before the passion, he commanded the apostles: Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans (Matthew 10:5). Therefore, Chorazin and Bethsaida are condemned because they refused to believe in the present Lord. Tyre and Sidon are justified because they believed in his apostles. Do not question the times when you witness the salvation of the believers. However, in Capernaum, which means the most beautiful town, unbelieving Jerusalem is condemned, to whom it is said through Ezekiel: Sodom was justified because of you (Ezek. XVI, 52).

In other copies we find, And thou, Capharnaum, that art exalted to heaven, shalt be brought down to hell; and it may be understood in two different ways. Either, thou shalt go down to hell because thou hast proudly resisted my preaching; or, thou that hast been exalted to heaven by entertaining me, and having my mighty wonders done in thee, shalt be visited with the heavier punishment, because thou wouldest not believe even these.

In Capharnaum, which is interpreted 'the most fair town,' Jerusalem is condemned, to which it is said by Ezekiel, Sodom is justified by thee. (Ezek. 16:52)

Capharnaum was the metropolis of Galilee, and a noted town of that province, and therefore the Lord mentions it particularly, saying, And thou, Capharnaum, shalt thou indeed be exalted to heaven. Thou shalt go down even to hell.

And they have made the sins not of Sodom only and Gomorrah, but of Tyre and Sidon light in comparison, and therefore it follows, For if the mighty works which have been done in thee had been done in Sodom, it would perhaps have remained unto this day.

The Lord, who knows all things, here uses a word expressing uncertainty—perhaps, to show that freedom of choice is left to men. But I say unto you, it shall be easier for the land of Sodom in the day of judgment than for you. And be it known, that in speaking of the city or country, the Lord does not chide with the buildings and walls, but with the men that inhabit there, by the figure metonymy, putting the thing containing for the thing contained. The words, It shall be easier in the day of judgment, clearly prove that there are divers punishments in hell, as there are divers mansions in the kingdom of heaven.

Sodom also, and Gomorrah, would have escaped if they had fasted. This remedy even Ahab acknowledges.

Many were the miracles Jesus performed in the city of Capernaum. For this reason it was all the more necessary that those who dwelled there should believe. This city was for a time "lifted up unto heaven" on account of the miracles. But on account of the sin and unbelief of its inhabitants, an even more dreadful fall occurred, and they were "brought down to Hades." Christ was the steward. When the time was right, the Word became incarnate and performed miracles. He chastised Gentiles and Jews proportionately. Tyre and Sidon transgressed only natural law, but the Jews, who disobeyed Christ, transgressed the law of Moses and the prophets. Jesus said this even more sternly when he wished to point out that their wickedness was greater by comparison. For, if not these things, then other things might have happened in Tyre and Sidon, and even in Sodom and Gomorrah, if they had come to repentance. But, as I said, he presents this comparison in order more forcefully to demonstrate their wickedness.

Capernaum was exalted as the city of Jesus, for it was made as glorious as if it were His birthplace, yet it derived no benefit from this because it did not believe. On the contrary, it is rather because of this that it has been condemned to hades, that, while having such a citizen, it derived no benefit from Him. From the fact that the name "Capernaum" means "place of comfort and consolation," see that even though one has once been deemed worthy to become a place of the Comforter, that is, of the Holy Spirit, but then becomes haughty in mind, though he had been lifted up to heaven, he falls on account of his haughtiness. Tremble, then, O man!

And you, Capernaum, will you be exalted to heaven? In this section he upbraids a more famous city: first, he rebukes pride, because the greater are more boastful; secondly, he upbraids their impenitence (v. 23b). In regard to the first: first, he rebukes their pride; secondly, he threatens a punishment. He says, therefore, And you, Capernaum... This sentence can be taken in two ways: one is interrogative, namely, will you be exalted to heaven? The other: You are the city which has been exalted to heaven, because it was exalted by the Lord, by the Lord's presence and by many miracles: "The things we have heard done in Capernaum, do also here in your city" (Lk 4:23). You have also been exalted by yourself; hence will you be exalted by pride or my teaching? But no matter how you have been exalted, you shall be brought down to Hades: "Dragged off in the day of God's wrath; this is the wicked man's portion from God" (Jb 20:28). Hence the proper punishment of the proud is to be hurled down. Isaiah (14:14) against one who said, "I will ascend above the heights of the clouds," answers "You will be brought down to hell." Then he rebukes their impenitence: first, he compares their guilt; secondly, their punishment. He says, therefore, For if in Sodom... Why does he say this? To denote freedom of judgment, because before a man is life and death. No one warned them; for although Lot was present among them, he worked no miracles. But the others saw the Lord teaching and working miracles. Therefore... Capernaum is interpreted as village most sweet, as is Jerusalem.

The curse of disobedience is distinguished from the blessing of obedience. It was necessary for the Jews to be admonished. The ill will of their faithlessness is highlighted by the extraordinary grace of his works there. The Jews were censured by the example of the faithful, to whom salvation came entirely from faith. But these cities displayed no change whatever at Jesus' actions.

At Bethsaida and Capernaum the mute praised the Lord with their voices, the blind saw, the deaf heard, the lame ran about, and the dead came alive, yet astonishment at such great miracles did not produce any disposition for faith. Hearing about the deeds alone ought to have called them to awe and to faith. Yet this unresponsiveness is found not only in the small sins of Tyre and Sidon but also with the great sins of Sodom and Gomorrah. The desire for belief would perhaps have come closer to them if these remarkable acts of virtue had really touched them.

The wise reader may inquire and say, "If Tyre, Sidon and Sodom could repent at the admonishment of our Savior and at his wonderful miracles, they are not to blame because they did not at first believe. But the fault of silence rests in the one who did not want to preach even to those who were likely to repent."

To this charge the response is easy and clear: We do not fathom the decisions of God. We do not know the secrets of his singular acts of dispensation.… Chorazin and Bethsaida were condemned because they did not want to believe in our Lord even when he was with them in person. Meanwhile Tyre and Sidon were pardoned because they believed the apostles. So do not try to fathom the precise time or place when you may expect the salvation of the believers. It was unexpectedly in Capernaum, a very beautiful town, that unbelieving Jerusalem was condemned. To this city there was an ironic reply in Ezekiel: "Sodom has been vindicated on account of you."

Coro aim, which is interpreted 'my mystery,' and Bethsaida, 'the house of fruits,' or, 'the house of hunters,' are towns of Galilee situated on the shore of the sea of Galilee. The Lord herefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent. We at this day see the words of the Saviour fulfilled; Coro aim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles.

But I tell you... On the day of judgment your punishment will be more severe than of that land which was destroyed. Or it can be understood of the inhabitants: "The servant who knows his master's will and does not do it, will be beaten with many stripes" (Lk 12:47).

Jesus says, "My Father, Lord of heaven and earth," Father of him through whom all things were made. Surely all creation is embraced by these two nouns heaven and earth. Therefore the first book of God's Scripture says, "In the beginning God made heaven and earth." And "my help is from the Lord, who made heaven and earth." By the name of heaven is understood whatever is in heaven, and by the name of earth is understood whatever is on earth. Thus, by mentioning these two parts of creation no aspect of creation is overlooked, since the created object is either here or there. Moreover, when the Son speaks to his Father his confession, Jesus admonishes us that confession is owed to God not for our sins alone. For very often when it is heard in the Scriptures, "You shall confess to the Lord," many who hear this beat their breasts in remorse. They do not recall that the term confession means anything else except their accustomed use when they show repentance, confessing their sins and awaiting their just deserts from God, not because they deserve to suffer but because God deems it worthy to act mercifully. But if there were not confession in the act of praise, Jesus would not say, "I confess to you, Father," since he had no sin to confess. It is said in another book of the Scripture: "You shall confess to the Lord" and say in your confession that "all the works of the Lord are very good." This is certainly a confession of praise and not of fault.

(Serm. 67. 1.) If Christ, from whom all sin is far, said, I confess, confession is not proper for the sinner only, but sometimes also for him that gives thanks. We may confess either by praising God, or by accusing ourselves. When He said, I confess unto thee, it is, I praise Thee, not I accuse Myself.

(Serm. 67. 5.) That the wise and understanding are to be taken as the proud, Himself opens to us when He says, and hast revealed them unto babes; for who are babes but the humble?

"You have hidden these things from the wise and the prudent, and have revealed them to the little ones," that is, to the humble. For nothing so darkens the understanding in those things which are of God as presumption. We all praise humility and censure presumption; yet few are free from presumption. Richard of Saint Victor says that "in disputing against pride a man frequently becomes proud." Behold that the strong deceiver deceives many. No one can illuminate the hearts of men except he who knows the consciences of men.

This wisdom is called manifold because there are many ways of expressing it. Hence it was necessary that wisdom be shown under many figures, many sacraments, many signs, in order also that it be hidden to the proud and revealed to the humble. These veils cover Christ, hiding wisdom from the wise and impure. Hence in Matthew: "I praise Thee, Father, Lord of heaven and earth, that Thou didst hide these things from the wise and prudent, and didst reveal them to little ones." Well did the Apostle write: "To me, the very least of all saints," etc.

This is what Wisdom Himself says in Matthew eleven: You have revealed these things to little ones, etc.: on which Bernard, in On the Steps of Humility: "It appears that the truth which is hidden from the proud is revealed to the humble. Humility, moreover, is the virtue by which a man, through true knowledge of himself, becomes worthless in his own eyes: and this befits those who, having disposed ascents in their heart, advance from step to step until they reach the summit of humility, in which, as if placed in Sion, they behold the truth." And a little later: "He who commanded humility leads to truth"; whence also the ladder of Jacob, "what else does it suggest to us, except that in the summit of humility consists the knowledge of truth?" And a little later: "Good is the way of humility, by which truth is found, charity is acquired, the fruits of wisdom are partaken of."

He employs the phrase "I confess you" in accordance with human custom. Instead of saying "I acknowledge you," he brings in the phrase "I glorify you." For it is customary in the divinely inspired Scripture for the word confession to be taken in some such a sense. It is written, "Let the people give thanks," Lord, "to your great name, because it is formidable and holy." And again, "I will give thanks to you, Lord, with all my heart."7But those who are perverted in mind say, "Look here, if he renders thanks to the Father, how then is he not less than the Father?" To this objection one who knows how to guard the doctrines of truth might say, "My good man, what prevents the consubstantial Son from accepting and praising his own Father, who through him saves what is under heaven? If you believe because of this confession that he is in a lesser position than the Father, look also at what comes next. Jesus acknowledges and calls his Father Lord of heaven and earth. For he confesses him as 'Lord of heaven and earth' and at the same time he calls upon him as 'Father.' But the Son of God who is ruler of all is in every way with him the Lord and Master of all, not as one worse or differing in substance, but as God from God. He is crowned with equal renown, having substantially with him equality in everything whatsoever."

And he revealed these things to children. To which children? Not those who are children in age but to those who are children in respect to sin and wickedness. To them Jesus revealed how to seek the blessings of paradise and the things to come in the kingdom of heaven, because thus it was well pleasing before God that "they should come from the east and the west and that they should lie down with Abraham, Isaac and Jacob in the kingdom of heaven; but that the sons of this worldly kingdom should be cast into the outer darkness, where there will be weeping and gnashing of teeth."

By poets, as I have said, I do not mean people who write poetry, or indeed people who write anything. I mean such people as, having culture and imagination, use them to understand and share the feelings of their fellows; as against those who use them to rise to what they call a higher plane. Crudely, the poet differs from the mob by his sensibility; the professor differs from the mob by his insensibility. He has not sufficient finesse and sensitiveness to sympathize with the mob. His only notion is coarsely to contradict it, to cut across it, in accordance with some egotistical plan of his own; to tell himself that, whatever the ignorant say, they are probably wrong. He forgets that ignorance often has the exquisite intuitions of innocence.

(non occ.) Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; And Jesus answered and said, I confess unto thee, Father, Lord of heaven and earth.

(ord.) That is, Who makest of heaven, or leavest in earthliness, whom Thou wilt. Or literally, ...

(Mor. xxvii. 13.) He says not' to the foolish,' but to babes, showing that He condemns pride, not understanding.

(Mor. xxv. 14.) In which words we have a lesson of humility, that we should not rashly presume to discuss the counsels of heaven concerning the calling of some, and the rejection of others showing that that cannot be unrighteous which is willed by Him that is righteous.

The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.

The justice of this the Lord confirms by the sentence of the Father's will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, Even so, Father; for so it seemed good before thee.

(Verse 25) At that time, Jesus answered and said: I confess to you, Father, Lord of heaven and earth. Confession, not always repentance, but also signifies thanksgiving, as we often read in the psalms. Let those who calumniate the Savior for calling his Father the Lord of heaven and earth, not as one who is born, but as one who is created, hear. For if he is also a creature, and a creature can call its creator father, it would be foolish not to call both himself and the Lord of heaven and earth, or Father, in the same way.

74 Because you have hidden these things from the wise and prudent and have revealed them to little ones. He gives thanks and rejoices in the Father, because the sacraments of his coming have been revealed to the apostles, which the scribes and Pharisees, who consider themselves wise, have ignored, and in their own sight, prudent. Wisdom has been justified by her children.

Let those hear who falsely argue, that the Saviour was not born but created, how He calls His Father Lord of heaven and earth. For if He be a creature, and the creature can call its Maker Father, it was surely foolish here to address Him as Lord of heaven and earth, and not of Him (Christ) likewise. He gives thanks that His coming has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, who seemed to themselves wise, and understanding in their own eyes; That thou hast hid these things from the wise and understanding, and hast revealed them unto babes.

In these words moreover He speaks to the Father with the desire of one petitioning, that His mercy begun in the Apostles might be completed in them.

Seest thou, how many ways He leads them on to the faith? First, by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, by saying, "The kingdom of Heaven suffereth violence, and the violent take it by force;" for this is the language of one who is pressing and urging them. Thirdly, by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Sixthly, by His giving thanks for them that believed. For the expression, "I make acknowledgment to Thee," here is, "I thank Thee." "I thank Thee," He saith, "because Thou hast hid these things from the wise and prudent."

What then? doth He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.

And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this doth He rejoice, but because what wise men knew not, was known to these. As when Paul saith, "I thank God, that ye were servants of sin, but ye obeyed from the heart the form of doctrine which was delivered unto you." You see, neither doth Paul therefore rejoice, because they were "servants of sin," but because being such, they had been so highly favored.

Now by the "wise," here, He means the Scribes, and the Pharisees. And these things He saith, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them "wise," He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, "thou hast revealed it to fools." but "to babes;" to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: "If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise." For thus is God's grace manifested.

But wherefore doth He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way doth He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, "Cast not the holy things unto dogs," this He Himself anticipated them in performing.

Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; "For so," saith He, "it seemed good in Thy sight:" that is, "so it pleased Thee."

And wherefore was it hidden from them? Hear Paul, saying, that "Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God." Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke saith, that "at the very hour," when the seventy came telling Him about the devils, then He "rejoiced" and spake these things, which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, "do you also," saith He, "fear, and continue babes." For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He saith, "Thou hast hid," doth He mean that it is all God's doing: but as when Paul saith, "He gave them over to a reprobate mind," and, "He hath blinded their minds," it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, "Thou hast hid."

Jesus praises and glorifies the Father, who had foreseen the entire trajectory of the Word first to the Jews and then to the Gentiles. Our Lord here gives thanks to his Father, the Lord of heaven and earth, for his mission in becoming incarnate in the form of a servant. He speaks about the Father's good pleasure now to hide this mystery about himself from Israel, which might be expected to be wise, and to reveal it to the Gentiles, who were until now without understanding. It is thereby demonstrated that God did not forget to fulfill his purpose, nor did Christ's coming fail in its appointed end. These things indeed have happened, God knowing them beforehand and having commanded beforehand the repentance of grace. The justice of God's good pleasure is here passed over in silence, but elsewhere it is clearly displayed. God's good will is not irrational. People do not fail to attain knowledge and wisdom about it for any reason other than their own deficiencies.

His "Father" He Himself adores. When acknowledged by Peter as the "Christ (the Son) of God," He does not deny the relation.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

Jesus called the Jews wise, either because they were entrusted with the oracles of God or because they were evil-doers and wise at doing evil, but he called the apostles children. He called the scribes and Pharisees wise, though they did not really possess wisdom but only what appeared to be wisdom because of their cleverness with words. He called the fishermen, who were unskilled in evil, children. In this way, the grace of God was clearly manifested as Jesus made himself known to simple men.… And even if it was Christ himself who, for the most part, did these things, nevertheless, by giving thanks for them as things done by the Father, he shows that they share a common will and gives thanks for God's love for us in the things by which we have received benefit.

This is what He is saying: I thank Thee, Father, that the Jews who seem to be wise and knowledgeable of the Scriptures did not believe, while the unlearned and the babes believed and recognized the mysteries. God hid the mysteries from those who seemed wise, not out of malice, or so as to cause ignorance, but because of their unworthiness, stemming from the very fact that they thought that they were wise. For he who thinks himself to be wise and is bold in his own knowledge does not call upon God. So then God, not having been called upon, gives him neither help nor revelation. Furthermore, God, out of His very love for man, does not reveal the mysteries to the multitude lest they be punished the more for first knowing the mysteries and then scorning them.

At that time Jesus declared: I thank you, Father... Above the Lord upbraided the unbelief of the crowd; now he gives thanks for the faith of the disciples and other believers. First, he gives thanks to the Father as author; secondly, he shows that he has the same power (v. 27). He says, therefore, At that time, namely, when it happened, Jesus answered. But whom did he answer? To him are applied the words of Job (15:2): "Does a wise person answer as though talking to the wind?" No. Therefore, he is responding to a tacit objection. For someone could say: Those to whom you preached do not believe, but others would have believed, had you preached to them. Therefore he answers and with the answer rebukes those who sought the causes of election, namely, why they were elevated to heaven and the others cast down to hell; as Origen, who held that election is due to merits. But here he rejects this by showing that it must be attributed to the divine will. He says, therefore, I thank [confess to] you, Father... It should be noted that confession is threefold, namely, of faith; hence it says in Romans (10:10): "Man believes with his heart and so is justified, and he confesses with his lips and so is saved." Then, confession of sins: "Confess your sins to one another" (Jas 5:16). Finally, there is the confession of thanksgiving, about which Psalm 106 (v. 1): "Confess to the Lord, because he is good..." This is the one meant here.

Two heresies are excluded, namely of Sabellius, who did not distinguish the Son from the Father; hence he says, I confess to you, Father. Thus he confesses the authority of the Father. Also that they are of the same nature; therefore he calls him Father, against Arius. And truly Lord, because he is Father of heaven and earth; so in Psalm 100 (v. 3): "Know that the Lord is God; he made us and not we ourselves." He calls him Father, not because he created him but because he begot him: "He shall cry to me: You are my father" (Ps 89:27).

And why does he give thanks? On account of the distinction he made; and he puts it thus: Because you have hidden these things from the wise and prudent, and revealed them to babes [little ones]. Hence it is important here to consider who the little ones are, who the wise, and who the prudent. There are three senses in which persons are called little ones. Literally, little ones are the despicable: "I will make you small among the nations, you shall be utterly despised" (Obad v. 2). Likewise, one is little by reason of humility, because he has lowly sentiments about himself. Hence the Lord says below (18:3): "Unless you be converted and become as little children, you shall not enter the kingdom of heaven." Then by reason of simplicity; hence in 1 Corinthians (14:20): "Be little ones in malice." Hence that passage can mean: because you have revealed them to little ones and lowly fishermen. And why? The Apostle gives the reason in 1 Corinthians (1:27): "God has chosen the despised of this world to confound the strong." Augustine explains "to the little ones," i.e., to the humble, to those not presuming on themselves; for where humility is, there is wisdom. Hilary explains it of the simple: "Seek him in simplicity" (Wis 1:1).

On the other hand are the wise and the prudent who are versed in carnal wisdom: "Let not the wise man glory in his wisdom" (Jer 9:23). He did not reveal these things to them but to peasants, who do not trust in their own wisdom: "I said, 'I will be wise,' but it was far from me. That which is, is far off" (Ec 7:23). Wherefore the Apostle to the Romans (10:3): "Ignorant of God's righteousness and seeking to establish their own, they did not submit to God's righteousness." Also by the wise he understands the proud, vaunting themselves. He did not reveal it to these: "Claiming to be wise, they became foolish" (Rom 1:22). Likewise he calls wise those who live according to the flesh, who seek the things of the flesh and not of God (Phil 2:21). Again "they are wise for doing evil and do not know how to do good" (Jer 4:22). And revealed them: "You must no longer live as the gentiles do, in the futility of their minds" (Eph 4:17). Hence you have hidden from the wise while revealing to little ones. He hides wisdom from the wise by not applying grace: "He gave them up to a reprobate sense" (Rom 1:28).

(Verse 26.) Yes, Father, because it was pleasing to You in this way. Speaking with affection to the Father, that the work begun in the apostles may be completed.

"Even so, Father: for such was Thy good will." Here He shows the Father's love for man, in that the Father revealed the mysteries to the babes, without having been called upon by anyone to do so, but because it so pleased Him to do from the beginning. For [the Greek word for "good will"] eudokia means both "will" and "pleasure."

But why does he give thanks for hiding these things? I say that he did not do this as though rejoicing in their blindness but in the judgment of God, who arranged things so wisely. And why? Here the cause is not investigated, for in such matters God's will is taken as the cause. Yes, Father, for such was your gracious will. An artisan can easily assign the reason why he put certain stones in the foundation and others above it; but why he put this one here and another there, the only cause is his will. Similarly, that God saves certain ones is a tribute to his mercy; that he damns others is due to his justice. But why he dealt mercifully with one rather than another pertains solely to his will. Hence Romans (9:18): "So then he has mercy upon whomever he wills, and he hardens the heart of whomever he wills." Hence he acts by reason of his pleasure: "Make pleasing the homage of my lips" (Ps 119:108).