Matthew § 46
Tuesday of 5th Sunday
Chapter 12
But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;
Ὁ δὲ Ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν· καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας,
И҆ по не́мъ и҆до́ша наро́ди мно́зи, и҆ и҆сцѣлѝ и҆̀хъ всѣ́хъ:
And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, Jesus knowing it departed thence.
Catena Aurea by Aquinas(Verse 15 and following) But Jesus, knowing this, departed from there, and many followed him, and he healed them all. And he commanded them not to make him known, so that what was spoken by the prophet Isaiah might be fulfilled, saying, Knowing their plot, that they wanted to destroy their Savior, he departed from there, in order to take away from the Pharisees the opportunity for wickedness against himself.
Commentary on MatthewWhat does it mean that it is written in Matthew: 'A bruised reed shall he not break, and smoking flax shall he not quench' (Matthew 12:20). For the explanation of this passage, the whole testimony that Matthew takes from the Prophet Isaiah must be set forth, even the words of Isaiah (Isaiah 42): according to the Septuagint interpreters and the Hebrew itself, to which Theodotus, Aquila, and Symmachus agree. Thus of the four Evangelists, only Matthew relates: "And Jesus knowing it, retired from thence: and many followed him, and he healed them all. And he charged them that they should not make him known. That it might be fulfilled which was spoken by Isaias the prophet, saying: Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles." (Chapter 12, verses 15-18) He will not strive, nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and smoking flax he will not extinguish, until he brings forth judgment unto victory. And in his name the Gentiles will hope" (Matthew 12:15 and following). For which in Isaiah, according to the Septuagint interpreters, it is thus written: "Jacob my servant, I will uplift him. My chosen one, my soul has received him. I have given my spirit upon him, he shall bring forth judgment to the Gentiles. He shall not cry, nor have respect to person, neither shall his voice be heard abroad. The bruised reed he shall not break: and smoking flax he shall not extinguish: but he shall bring forth judgment unto truth. He shall shine, and shall not be broken, until he set judgment in the earth: and the countries shall wait for his law." However, we translate it from Hebrew like this, "Behold my servant, I will uphold him; my chosen, my soul has delighted in him. I have given my spirit upon him: he shall bring forth judgment to the Gentiles. "He will not cry out, nor raise his voice, nor make it heard in the street. A bruised reed he will not break, and a smoldering wick he will not snuff out. In truth he will bring forth justice. He will not grow faint or be discouraged till he has established justice on the earth; and the islands will put their hope in his law." This shows that the Gospel writer Matthew, not bound by authority of the old interpretation, dismissed the Hebrew truth and brought forth to the nations, educated in the Law of the Lord, the things he had read in Hebrew as if he were a Hebrew among Hebrews. For if it is to be taken thus, as the Seventy Interpreters have given it: Jacob is my servant, I will receive him; Israel is my chosen, my soul has received him, how do we understand that it has been fulfilled in Jesus, what has been written concerning Jacob and Israel? We read that Blessed Matthew did this not only in this testimony, but also in another place: Out of Egypt I called my son (Hosea 11:2): for which the Seventy translated: Out of Egypt I called his sons. Certainly, if we do not follow the Hebrew truth, it is evident that it does not pertain to the Lord and Savior. For it follows: but they sacrificed to Baalim. And that which is less in the assumed testimony in the Gospel: it shall shine and not be shaken, until he shall place judgment upon the earth, seems to have happened by the error of the first writer who, reading the higher sentence to be finished in the word judgment, thought that the final word of the lower sentence was judgment, and he omitted a few words which were in the middle, that is, between judgment and judgment. And again, that which is read among the Hebrews: And in his law shall the islands hope, Matthew, interpreting the sense rather than the words, put for law and islands, a name and nations. And not only in the present place, but wherever the testimonies of the Evangelists and Apostles from the old Instrument have been brought forth, it should be observed more diligently: not that they followed words, but the sense: and where they differ from the Hebrew in the Septuagint, they expressed the Hebrew sense in their own words. Therefore, the Child of the almighty God, according to the dispensation of assumed flesh, which is sent to us, is called the Savior. To whom and in another place the Father says: It is great for you to be called my child, to gather the tribes of Jacob (Isai. 49.3). This is the vineyard of Sorec, which is interpreted as chosen. This is the beloved son, in whom the soul of God is pleased; not because God has a soul, but because every affection of God is shown in the soul. And it is not surprising if the soul is named in God, when all the members of the human body, according to the laws of tropology, and various intelligences, are said to have it. He also placed his spirit upon him: the Spirit of Wisdom and Understanding, the Spirit of Counsel and Strength, the Spirit of Knowledge and Piety, and the Spirit of the Fear of the Lord (Isaiah 11): He who descends upon him in the form of a dove, about whom John the Baptist narrates having heard from God the Father: "The One upon whom you see the Holy Spirit descending and remaining upon, He is" (John 1:33). And He will announce judgment to the Gentiles; concerning whom it is also written in the Psalms: "Give the king your justice, O God, and your righteousness to the son of a king" (Psalm 71:1). He Himself speaks about it in the Gospel: "For the Father judges no one, but has given all judgment to the Son" (John 5:22). He will not contend: like a lamb led to the slaughter: He will not argue in the hearing. Nor will he cry out, in accordance with what the Apostle Paul writes: Let all clamor, and anger, and bitterness be taken away from you (Ephesians 4:31). He will not cry out: because Israel did not do justice, but cry out. Nor will anyone hear his voice in the streets or outdoors. For all the glory of the daughter of the king is within (Psalm 44:14): And, Narrow, and cramped is the way that leads to life (Matthew 7:14). Therefore his voice is not heard in the streets, where wisdom confidently acts, not entering a broad and spacious way, but accusing and condemning. And so he spoke to those who were outside, not in his own voice, but in parables: 'The reed, he said, shaken does not break; or, as the Septuagint translated, the broken reed not to be crushed. The broken reed that was once vocal, and sang in praise of the Lord, is called Israel, who, because he stumbled on a corner stone and fell on it, was broken in it; therefore it is said of him: Rebuke, O Lord, the beasts of the reed (Ps. 67. 31): and in the volume of Jesus he is called the torrent of the cane, that is, of the reed; who has turbid waters, which Israel chose, despising the purest streams of the Jordan: and turning his mind back to Egypt, and desiring the marshy and swampy region, and pumpkins, and onions, and garlic, and cucumbers, and the pots of Egyptian flesh, is rightly called a broken reed by Isaiah: he who wants to lean on which, his hand will be pierced. For whoever, after the advent of the Lord and Savior and leaving behind the spirit of interpreting the Gospel, rests in the death of Jewish literature, all the works of that person are harmed. Even smoking linen will not extinguish a people gathered from the nations who, with the ardor of natural law extinguished, are wrapped in the bitter smoke, which is hurtful to the eyes, and enveloped in the darkness of errors. He who not only did not restrain and reduce to ashes, but on the contrary, from a small spark, and almost dying, raised the greatest fire; so that the whole world burned with the fire of the Lord and Savior, whom he came to send upon the earth, and in all desires to burn (Luke 12:49). According to the tropology, what we see in this place, we have briefly noted in the Commentaries of Matthew. But he who has not broken the bruised reed, and has not extinguished the smoking flax, has also brought judgment unto victory (Isai. 42:3), whose judgments are true, justified in themselves (Psalm 18), so that he may be justified in his words and may overcome in judgment (Psalm 50), and so that the light of his preaching may shine in the world, not be crushed by anyone, and may overcome all snares, until he establishes judgment on earth and that which is written may be fulfilled: 'Thy will be done on earth, as it is in heaven' (Matthew 6:10). And, in his name shall the Gentiles hope (Isaiah 11:10); or the islands shall hope in his law (Ibid. 42:4). For just as the islands are struck by the blast and rush of winds and frequently buffeted by storms, but they are not overturned, as an example of the Gospel house built on a sturdy foundation of rock (Matthew 7; and Luke 6), so the Churches, which hope in the law and in the name of the Lord and Savior, speak through Isaiah: I am a strong city, a city that cannot be taken (Isaiah 27:3, LXX).
Letter 121, Chapter 2Knowing, that is, their designs against Him withdrew Himself, that He might remove from the Pharisees all opportunity of sin.
Catena Aurea by Aquinas"But when Jesus knew their devices, He withdrew Himself," it is said, "from them." Where now are they who say, miracles ought to be done? Nay, by these things He signified, that the uncandid soul is not even thereby persuaded; and He made it plain that His disciples too were blamed by them without cause. This however we should observe, that they grow fierce especially at the benefits done to their neighbors; and when they see any one delivered either from disease or from wickedness, then is the time for them to find fault, and become wild beasts. Thus did they calumniate Him, both when He was about to save the harlot, and when He was eating with publicans, and now again, when they saw the hand restored.
But do thou observe, I pray thee, how He neither desists from His tender care over the infirm, and yet allays their envy. "And great multitudes followed Him, and He healed them all; and He charged them that were healed, that they should make Him known to no man." Because, while the multitudes everywhere both admire and follow Him, they desist not from their wickedness.
Homily on the Gospel of Matthew 40To the extent that one draws near to Jesus, one does not hold counsel, for no counselor of evil things draws near to Jesus. But when others go out, departing from Jesus, they hold counsel to destroy Jesus, to destroy the Light, the good Way, the Life, the Treasure, the Pearl, Love itself and Peace. If anyone destroys these, he is called a "son of destruction." But "Jesus, aware of this, withdrew from there." He had no reason to remain around the sons of destruction. They sought to destroy him, but we, who were not seeking, have found him. This recalls the words of the prophet: "I am found by those who do not seek for me; I have been made manifest to those who were not asking after me." For he came "to the lost sheep of the house of Israel" who had forgotten their own Shepherd. So Jesus withdraws, not fearing their judgment but to dispel evil. And, lest anyone should suppose that it was through fear that he had withdrawn, Jesus healed everyone, displaying his almighty power. But, as one who does what is fitting, without pride, he sent them away, telling them not to publicize this.
FRAGMENT 252Or, He withdrew from thence as avoiding the designs of His own when they persecuted Him; or because that was not the time or place for Him to suffer, for It cannot he that a Prophet should perish out of Jerusalem, (Luke 13:33) as He Himself spake. The Lord also shunned those who persecuted Him through hatred, and went thither where He found many who were attached to Him from affection, whence it follows, And there followed him many. Him whom the Pharisees with one consent plotted against to destroy, the untaught multitude with one consent love and follow; whence they soon received the fulfilment of their desires, for it follows, And he healed them all.
Catena Aurea by AquinasHe does not want to be made known so that He might soften the spite of the Pharisees, for He was eager to heal them in any way possible.
Commentary on MatthewJesus, aware of this, withdrew from there. Here he states how he escaped their snare: first, the departure is mentioned; secondly, the fruit. Why did he depart? Because it was not yet the time to suffer. He also departed in order to give his own the occasion for fleeing, as was stated above (c. 10). Likewise, to show that he was man; and in order not to incite them. For it is the sign of a good preacher that when he sees men moved and excited, he dismisses them, as it says in Sirach (8:13): "Do not kindle the coals of a sinner, lest you be burned in his flaming fire." And many followed him; hence he came to those who loved him and willingly listened to him: "My sheep hear my voice" (Jn 10:3). And he healed them: "For neither herb nor poultice cured them, but it was your word, O Lord, which heals all men" (Wis 16:12); "He sent forth his word and healed them" (Ps 107:20).
Commentary on MatthewAnd charged them that they should not make him known:
καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν ποιήσωσιν αὐτόν,
и҆ запретѝ и҆̀мъ, да не ꙗ҆́вѣ є҆го̀ творѧ́тъ:
He ordered those whom he healed to be silent. Was it silence about the healing that he ordered? Not at all. For the salvation that was given to each one was its own testimony. But by ordering it to be kept secret Jesus also shunned boasting about himself. It was better that knowledge of him remains in himself. So he admonished them to remain silent about him. The observance of silence springs from that about which one must keep silent.
Commentary on Matthew 12.9On those whom He healed He enjoined silence, whence it follows, And he charged them that they should not make him known. For his restored health was a witness to each man. And by commanding them to hold their peace, He avoids all ostentation of Himself, and at the same time notwithstanding affords a knowledge of Himself in that very admonition to hold their peace; for the observance of silence proceeds from that very thing which is to be kept silent.
Catena Aurea by AquinasIn this also He instructs us, that when we have done any thing great we are not to seek praise abroad.
Catena Aurea by AquinasAnd He also gives them command that they should not make Him known, that they might not by persecuting Him be put into a worse state.
Catena Aurea by AquinasHow? He ordered them not to make him known. Why? In order to give us an example to avoid human glory, as it says above (6:1), and to spare the Pharisees, who were slandering him for his actions.
Commentary on MatthewThen was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν τυφλὸν καὶ κωφὸν καὶ λαλεῖν καὶ βλέπειν·
Тогда̀ приведо́ша къ немꙋ̀ бѣснꙋ́ющасѧ слѣ́па и҆ нѣ́ма: и҆ и҆сцѣлѝ є҆го̀, ꙗ҆́кѡ слѣпо́мꙋ и҆ нѣмо́мꙋ глаго́лати и҆ глѧ́дати.
(Quaest. Ev. i. 4.) For he that believes not, is truly daemoniac, blind, and dumb; and he that has not understanding of the faith, nor confesses, nor gives praise to God, is subject to the devil.
(De Cons. Ev. ii. 37) This narrative is given by Luke, not in this place, but after many other things intervening, and speaks of him as dumb only, and not blind. But he is not to be thought to be speaking of another man, because he is silent respecting this one particular; for in what follows he agrees exactly with Matthew.
Catena Aurea by AquinasThe entire population of the Gentiles was blind, sitting in darkness and in the shadow of death. They could not see Christ with the eyes of their hearts blinded. This was because they did not know the law and could not praise God. They were possessed by a demon, because after such great idolatry and hunger for the demonic, they were led captive as it were by an unclean spirit. "Then a blind and dumb demoniac was brought to him." By whom was he offered if not by the apostles, who quickly brought all the Gentiles who were attacked by the devil to bring offering to God? Jesus cured him in their presence, "in such a way that he might speak and might see." He spoke because he praised God through his faith. He saw Christ because light shined on the eyes of his heart. He was healed because, now by leaving behind his mad idolatry and his various mistakes, he was faithfully serving the Lord.
INTERPRETATION OF THE GOSPELS 24(non occ.) The Lord had refuted the Pharisees above, when they brought false charges against the miracles of Christ, as if He had broken the sabbath in doing them. But inasmuch as with a yet greater wickedness they perversely attributed the miracles of Christ done by divine power to an unclean spirit, therefore the Evangelist places first the miracle from which they had taken occasion to blaspheme, saying, Then was brought to him one that had a dæmon, blind and dumb.
Catena Aurea by AquinasThe healing of the blind, mute, demon-possessed man follows. It was not without reason that, although he had said that all the multitudes were healed together, now a blind, mute man possessed by a demon was offered to him so that the same order of understanding might follow without any ambiguity. The Pharisees accused the apostles of plucking ears of corn, that is, of prematurely gathering the people of their age. But in his presence mercy was praised over sacrifice. A man with a withered hand was offered up in a synagogue and was cured. Yet not only were these deeds not useful in converting Israel, but the Pharisees even entered into a plan of murder. So it was necessary that the salvation of the Gentiles happen after these events in the dramatic definitive form of a single person. A blind, mute man who was the dwelling place of a demon was being prepared as one fit for God, that he might behold God in Christ and might praise the works of Christ by his acknowledgment of God. The crowd was stunned at the accomplishment of this deed. But the Pharisees' envy grew worse. These great deeds of his surpassed their human weakness. Shamefully they escaped any acknowledgment of this deed of God, covering it over with the greater crime of their own treachery. They did this so that they could say that all this power of his against demons came from Beelzebub, prince of demons. They could not suppose that these were the achievements of a man.
Commentary on Matthew 12.11Not without reason, after having mentioned that all the multitude was healed together, does he bring in the cure of this man separately who was dæmoniac, blind and dumb. For after the man of the withered hand had been brought before Him, and been healed in the Synagogue, it behoved that the salvation of the Gentiles should be represented in the person of some other afflicted man; he who had been the habitation of a dæmon, and blind and dumb, should be made meet to receive God, should contain God in Christ, and by confession of God should give praise to the works of Christ.
Catena Aurea by Aquinas(Verse 22.) Then a demon-possessed man who was blind and mute was brought to him, and he healed him, so that he could speak and see. All the crowds were amazed and said, 'Could this be the Son of David?' But when the Pharisees heard this, they said, 'This man does not cast out demons except by Beelzebul, the prince of demons.' Three signs were performed simultaneously in one man: the blind see, the mute speak, and the one possessed by a demon is set free. This was indeed done in a physical sense at that time, but it is also fulfilled daily in the conversion of believers, so that after the demon is expelled, they first see the light of faith, and then their mouths are opened in praise of God.
Commentary on MatthewThree miracles were wrought in one and the same person at the same time; the blind sees, the dumb speaks, the possessed is delivered from the dæmon. This was at that time done in the flesh, but is now daily being fulfilled in the conversion of them that believe; the dæmon is cast out when they first behold the light of the faith, and then their mouths which had before been stopped are opened to utter the praises of God.
Catena Aurea by Aquinas"Then they brought unto Him one possessed with a devil, blind and dumb, and He healed him, insomuch that the blind and dumb both spake and saw."
O wickedness of the evil spirit! he had barred up both entrances, whereby that person should have believed, as well sight as hearing; nevertheless, both did Christ open.
Homily on the Gospel of Matthew 40The word Then refers to that above, where having healed the man who had the withered hand, He went out of the synagogue. Or it may be taken of a more extended time; Then, namely, when these things were being done or said.
Catena Aurea by AquinasThe demon had stopped up the avenues towards faith, that is, the eyes, the hearing, and the tongue. But Jesus healed, and was called the Son of David by the multitude. For the Christ was expected to come from the seed of David. And so now, if you see a man who neither understands the good, nor accepts the words of another, consider him blind and dumb, and may God touch his heart and heal him.
Commentary on MatthewAbove the Lord refuted those who slandered both his doctrine and life; here he answers those who malign his miracles. First, a miracle is described; secondly, the perversity of the detractors (v. 23); thirdly, their refutation (v. 25).
In regard to the miracle two things are presented: first, the manifold infirmity; secondly, the person cured (v. 22b).
He says, therefore, Then a blind and dumb demoniac was brought to him. This person is described in other words by Luke (11:14). But it is not improper that something mentioned in one is left unsaid in another. By this person is signified the gentile's condition or the sinner, who has a demon in as much as he is a slave, because "one who sins is the slave of sin" (Jn 8:34). He is blind, i.e., deprived of the light of grace; hence (Is 59:10): "We grope for the wall like the blind; we grope like those who have no eyes." Furthermore, he is mute in confessing the faith: "I was dumb and blind" (Ps 39:2); "Because I kept silent, my bones grew old" (Ps 32:3).
Then the complete cure takes place: and he healed him by expelling the muteness, so that the dumb man spoke; by expelling the blindness and he saw. Hence perfect healing is conferred: "He forgives all your iniquities and heals all your diseases" (Ps 103:3). Therefore, he sent him away neither dumb nor blind.
Commentary on MatthewAnd all the people were amazed, and said, Is not this the son of David?
καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον· μήτι οὗτός ἐστιν ὁ Χριστὸς ὁ υἱὸς Δαυΐδ;
И҆ дивлѧ́хꙋсѧ всѝ наро́ди глаго́люще: є҆да̀ се́й є҆́сть (хрⷭ҇то́съ) сн҃ъ дв҃довъ;
(ap. Raban.) Because of His mercy and His goodness to them they proclaim Him the Son of David.
Catena Aurea by AquinasAll the multitude were astonished at this which was done, but the jealousy of the Pharisees grew thereupon, And all the multitude were astonished and said, Is not this the Son of David?
Catena Aurea by Aquinas"And all the people were amazed, saying, Is not this the Son of David? But the Pharisees said, This fellow doth not cast out devils, but by Beelzebub, the prince of the devils."
And yet what great thing had been said? Nevertheless, not even this did they endure: to such a degree, as I have already remarked, are they ever stung by the good works done to their neighbors, and nothing grieves them so much as the salvation of men. And yet He had actually retired, and had given room for their passion to subside; but the evil was again rekindled, because a benefit was again conferred; and the evil spirit was not so indignant as they. For he indeed departed from the body, and gave place and fled away, uttering no sound; but these were endeavoring now to slay, now to defame Him. That is, their first aim not succeeding, they would fain hurt His good name.
Such a thing is envy, than which no worse evil can exist. For the adulterer indeed enjoys some pleasure, such as it is, and in a short time accomplishes his proper sin; but the envious man punishes himself, and takes vengeance upon himself more than on the person whom he envies, and never ceases from his sin, but is continually engaged in the commission thereof. For as a sow in mire, and evil spirits in our hurt, so also doth he delight in his neighbor's ills; and if anything painful take place, then is he refreshed, and takes breath; accounting the calamities of others his own joys, and the blessings of others his own ills; and he considers not what pleasure may accrue to himself, but what pain to his neighbor. These men therefore were it not meet to stone and beat to death, like mad dogs, like destroying demons, like the very furies?
For as beetles feed on dung, so do these men on the calamities of others, being a sort of common foes and enemies of our nature. And whereas the rest of mankind pity even a brute when it is killed, dost thou, on seeing a man receive benefits, become like a wild beast, tremble, and turn pale? Why, what can be worse than this madness? Therefore, you see, whoremongers and publicans were able to enter into the kingdom, but the envious, being within it, went out: For "the children of the kingdom," it is said, "shall be cast out." And the former, once freed from their present wickedness, attained to things which they never looked for, while these latter lost even the good things which they had; and very reasonably. For this turns a man into a devil, this renders one a savage demon. Thus did the first murder arise; thus was nature forgotten; thus the earth defiled; thus afterwards did it open its mouth, to receive yet living, and utterly destroy, Dathan, and Korah, and Abiram, and all that multitude.
Homily on the Gospel of Matthew 40(e Beda in Luc.) The multitude who seemed less learned, always wondered at the works of the Lord; they, on the other hand, either denied these things, or what they could not deny laboured to pervert by an ill interpretation, as though they were wrought not by a Deity, but by an unclean spirit, namely, Beelzebub, who was the God of Acharon: The Pharisees when they heard it said, This man does not cast out dæmons but by Beelzebub, the prince of the dæmons.
Catena Aurea by AquinasThen the effect of the miracle, namely, the amazement of the crowd: and all the people were amazed. Also their confession; hence they said, i.e., confessed, Can this be the son of David? It had been promised in the prophets that Christ would be born of the seed of David: "I will raise up for David a righteous branch" (Jer 23:5). But what was said above (11:25) seems fulfilled: "You have hid these things from the wise and prudent and revealed them to little ones." Hence the people acknowledge him.
Commentary on MatthewBut when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον· οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰμὴ ἐν τῷ Βεελζεβούλ, ἄρχοντι τῶν δαιμονίων.
Фарїсе́є же слы́шавше рѣ́ша: се́й не и҆зго́нитъ бѣ́сы, то́кмѡ ѡ҆ веельзевꙋ́лѣ кнѧ́зи бѣсо́встѣмъ.
Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies, wherefore from this most unclean worship they called him the Prince of the dæmons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out dæmons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with b.
Catena Aurea by AquinasAlthough the Lord had departed for their sake, nevertheless they heard of it even from afar and slandered Him as He was doing good to men, and thus they were enemies of nature, as is the devil.
Commentary on MatthewBut when the Pharisees heard it they said, "It is only by Beelzebub that this man casts out devils." Beelzebub is the god of Ehron, as it says in 2 Kings (1:16). He is called the lord of flies on account of the foul rite of the blood sacrificed, by reason of which many flies gathered. Therefore, they believed that this demon was the prince of demons and, consequently, that by his power demons could be cast out: "I will go to the great and will speak of them" (Jer 5:5) and a few words later "They all alike had broken the yoke, they had burst the bonds."
Commentary on MatthewAnd Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
εἰδὼς δὲ ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς· πᾶσα βασιλεία μερισθεῖσα καθ᾿ ἑαυτὴν ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ᾿ ἑαυτὴν οὐ σταθήσεται.
Вѣ́дый же і҆и҃съ мы̑сли и҆́хъ, речѐ и҆̀мъ: всѧ́кое ца́рство раздѣ́льшеесѧ на сѧ̀ запꙋстѣ́етъ, и҆ всѧ́къ гра́дъ и҆лѝ до́мъ раздѣли́выйсѧ на сѧ̀ не ста́нетъ.
The Lord declared that a kingdom or city or house divided against itself could not stand. This was said in reference to the kingdom that the Jews themselves occupied under the rule of Jeroboam, the servant of Solomon, which was judged as abandoned before being divided. The Jews would lose entirely the city of Jerusalem, to which Samaria had been hostile. They would lose the dwelling place of God's temple against which golden calves and the house of idols had been erected. He showed them that they ought rather to follow that kingdom that cannot be divided—that is, the heavenly and eternal one. The spiritual city of Jerusalem always remains fixed and immovable. No hostile power ever has been or will be able to overcome the true house of God. That house which is protected by the Son of God is quite safe.
TRACTATE ON MATTHEW 49.5(ord.) He holds them therefore in this dilemma. For Christ casts out dæmons either by the power of God, or by the Prince of the dæmons. If by the power of God, their accusations are malicious; if by the Prince of the dæmons, his kingdom is divided, and will not stand, and therefore let them depart out of his kingdom. And this alternative He intimates that they had chosen for themselves, when they refused to believe in Him.
Catena Aurea by AquinasThe law comes from God. The promise of the kingdom of Israel comes from the law, and the announcement of Christ's birth and arrival come from the law. If the kingdom of the law is divided against itself, it will of necessity be abandoned. Every power is pulled down by division, and the strength of a kingdom separated from itself is destroyed. Thus the kingdom of Israel has fallen from the law when the people of the law oppose the fulfillment of the law in Christ. "But both a city and a house divided against themselves will not stand." The dwelling of a city is the same principle as that of a kingdom. But this city of Jerusalem is always viewed in contrast to the boastful tyranny of the nations. Now after Jerusalem had been inflamed against the Lord by the madness of its people and after the crowd of the faithful had put his apostles to flight, then it will not stand because of the division of those who are leaving. And so, what directly follows this division is the order for that city's destruction.
Commentary on Matthew 12.13-14For a city or family is analogous to a kingdom, as it follows, And every city or house divided against itself shall not stand.
But the word of God is rich, and whether taken simply, or examined inwardly, it is needful for our advancement. Leaving therefore what belongs to the plain understanding thereof, let us dwell on some of the more secret reasons. The Lord is about to make answer to that which they had said concerning Beelzebub, and He casts upon those to whom He made answer a condition of their answering. Thus; The Law was from God and the promise of the kingdom to Israel was by the Law, but if the kingdom of the Law be divided in itself, it must needs be destroyed; and thus Israel lost the Law, when the nation whose was the Law, rejected the fulfilment of the Law in Christ. The city here spoken of is Jerusalem, which when it raged with the madness of its people against the Lord, and drove out His Apostles with the multitude of them that believed, after this division shall not stand; and thus (which soon happened in consequence of this division) the destruction of that city is declared. Again He puts another case, And if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?
Otherwise; If the dæmon was driven to this division to the end that he should thus afflict the dæmons, even thus must we attribute higher power to Him who made the division than to those who are thus divided; thus the kingdom of the Devil, after this division made, is destroyed by Christ.
Catena Aurea by Aquinas(Verse 25) But Jesus, knowing their thoughts, said to them: Every kingdom divided against itself shall be made desolate, and every city or house divided against itself shall not stand. The crowds marveled and confessed that he, who performed such great signs, was the son of David. But the Pharisees attributed the works of God to the prince of demons. To them, the Lord did not respond to their words, but to their thoughts, so that they might be compelled to believe in his power, who saw the hidden things of the heart.
Commentary on MatthewThe Pharisees ascribed the works of God to the Prince of the dæmons; and the Lord makes answer not to what they said, but to what they thought, that even thus they might be compelled to believe His power, Who saw the secrets of the heart; Jesus, knowing their thoughts, said unto them.
For as small things grow by concord, so the greatest fall to pieces through dissensions.
As much as to say, If Satan fight against himself, and dæmon be an enemy to dæmon, then must the end of the world be at hand, that these hostile powers should have no place there, whose mutual war is peace for men.
But if ye think, ye Scribes and Pharisees, that the dæmons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases which the Lord also wrought? It is something more if ye assign to the dæmons even bodily infirmities, and the signs of spiritual virtues.
Catena Aurea by AquinasEven before now they had accused Him of this, that "by Beelzebub He casteth out the devils." But whereas then He did not rebuke them, allowing them both to know His power by His more numerous miracles, and by His teaching to learn His majesty: now, since they continued saying the same, He proceeds also to rebuke them, showing His Godhead by this first, that He made their secrets public; and secondly, by the very act of casting out the devils with ease.
And indeed the accusation too was very shameless. Because, as I have said, envy seeks not what to say, but only that it may say somewhat. Yet for all that, not even so did Christ despise them, but defends Himself with the forbearance proper to Him, teaching us to be meek to our enemies; and though they say such things, as we are neither conscious of, nor have they any the least probability, not to be disturbed, nor troubled, but with all long suffering to render them an account. This then He did most especially on that very occasion, affording the strongest proof, that the things were false that were said by them. For neither was it a demoniac's part to exhibit so much meekness; it was not a demoniac's part to know men's secrets.
For, in truth, both because of the exceeding impudence of such a suspicion, and because of the fear of the multitude, they durst not publicly make these charges, but were turning them in their mind. But He, to show them that He knew all that likewise, doth not set down the accusation, nor doth He expose their wickedness; but the refutation He adds, leaving it to the conscience of them that bad said it to convict them. For on one thing only was He bent, to do good to them that were sinning, not to expose them.
Yet surely, if He had been minded to extend his speech in length, and to make them ridiculous, and withal to have exacted of them also the most extreme penalty, there was nothing to hinder Him. Nevertheless He put aside all these things, and looked to one object only, not to render them more contentious, but more candid, and so to dispose them better toward amendment.
How then doth He plead with them? Not by allegation out of the Scriptures (for they would not so much as attend, but were sure rather to distort their meaning), but by the events of ordinary life. For "every kingdom," saith He, "divided against itself shall not stand; and a city and a house, if it be divided, is soon dissolved."
For the wars from without are not so ruinous as the civil ones. Yea, and this is the case in bodies too; it is the case even in all things; but for this time He takes His illustration from those that are more publicly known.
And yet, what is there more powerful on earth than a kingdom? Nothing, but nevertheless it perishes if in dissension. And if in that case one throw the blame on the great burden of the affairs thereof, as breaking down by its own weight; what wouldest thou say of a city? and what of a house? Thus, Whether it be a small thing, or a great, if at dissension with itself, it perishes. If then I, having a devil, do by him cast out the devils, there is dissension and fighting among devils, and they take their stand one against another. But if they stand one against another, their strength is wasted and destroyed. "For if Satan cast out Satan" (and He said not "the devils," implying their great unanimity one with another), "he is then divided against himself;" so He speaks. But if he be divided, he is become weaker, and is ruined; and if he be ruined, how can he cast out another?
Seest thou how great the absurdity of the accusation, how great the folly, the inconsistency? Since it is not for the same persons to say first, that He stands, and casts out devils, and then to say, that He stands by that, which it was likely would be the cause of His undoing.
Homily on the Gospel of Matthew 41Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies, wherefore from this most unclean worship they called him the Prince of the dæmons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out dæmons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with b.
Catena Aurea by Aquinas"And Jesus, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: and if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?" By divulging their thoughts He shows that He is God. He defends Himself from their accusation by means of everyday examples, and reveals their foolishness. For how is it that demons cast out one another when in fact they strive to assist one another? "Satan" means "the adversary."
Commentary on MatthewBut Jesus, knowing their thoughts, said to them. In this part Jesus refutes his detractors: first, he argues against their statements; secondly, against the detractors (v. 31).
He refutes their statements with four arguments, the second of which is at v. 26, the third at v. 26b, the fourth at v. 30.
The first is stated most aptly: Every kingdom divided against itself is laid waste. First he states the major premise, when he says, Every kingdom... There are three kinds of community: the house or family, the city and the kingdom. The house is a community consisting of those by whom common actions are performed; therefore, it consists of a three-fold union, namely, of father and son, of husband and wife, of lord and servant. The civil community contains every necessity for a man's life; therefore, it is perfect as far as the merely necessary are concerned. The kingdom is a complete community. For where there would be fear of enemies, one city by itself could not subsist; therefore, because of the fear of enemies, there is need for a community of many cities which form one kingdom. Hence as life is to each man, so is peace to a kingdom; and as health is nothing more than the proper equilibrium of humors, so peace consists in each thing maintaining its order. And just as, when health is receding, a man is tending toward death, so with peace: if it departs from a kingdom, it tends to ruin. Hence the ultimate objective is peace. Therefore, the Philosopher says: as the doctor is to health, so the defender of the republic is to peace. Consequently, he says: Every kingdom divided against itself is laid waste: "Their heart is divided; now they shall perish" (Hos 10:2); "The youth will be insolent to the elder, and the base fellow to the honorable" (Is 3:5).
Commentary on MatthewAnd if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
καὶ εἰ ὁ σατανᾶς τὸν σατανᾶν ἐκβάλλει, ἐφ᾿ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ;
И҆ а҆́ще сатана̀ сатанꙋ̀ и҆зго́нитъ, на сѧ̀ раздѣли́лсѧ є҆́сть: ка́кѡ ᲂу҆̀бо ста́нетъ ца́рство є҆гѡ̀;
In saying this, he wanted it to be understood from their confession that they had chosen to live in him by not believing in the kingdom of the devil and that the devil could not stand divided against himself. So let the Pharisees choose what they want. If Satan could not cast out Satan, they could find nothing to say against the Lord. But if Satan can cast out Satan, let them look out for themselves all the more and let them abandon his kingdom because it cannot stand divided against itself.
SERMON 71.1(Verse 26) And if Satan casts out Satan, he is divided against himself; how then will his kingdom stand? A kingdom and a city divided against themselves cannot endure; but just as small things grow by harmony, so great things are destroyed by discord. Therefore, if Satan fights against himself, and a demon is an enemy of a demon, then the end of the world should have already come; so that opposing powers would not have a place in it, and their war would be the peace of mankind. But if you think, O scribes and Pharisees, that the expulsion of demons is by the power of their prince, in order to deceive ignorant men by fraudulent pretense, what can you say about the healings of bodies, which the Lord performed? It is one thing if the weakness of limbs and the signs of spiritual virtues are also assigned to demons.
Commentary on MatthewIf Satan casts out Satan, he is divided against himself. Casting out implies violent motion; therefore, it is necessary that where there is contradiction there is division: "There are always quarrels between the proud" (Pr 13:10). But someone could say that there was no casting out, because he went out voluntarily. But this has no force, because such a departure is not a casting out, but takes place by obeying someone commanding; hence this would be a voluntary departure. But that they depart involuntarily is apparent from what happened above, namely, they began to groan and shout [above 8:29]: "What have you to do with us, son of God? Have you come to torment us before the time?" Therefore, there is division.
How then will his kingdom stand? Jerome explains it thus: How will his kingdom stand? As if to say: The devil's kingdom stands in sinners until the day of judgment, because then all power will be removed. Hence if this were so, it would now be the end of the world. Rabanus, thus: How will his kingdom stand? Because if he is opposed, he is in danger; therefore, you should be wary of his kingdom. Hilary: How will it stand? As if to say: It is due to my power that I make it possible for one to expel another. Therefore, I destroy the devil's kingdom; and for this reason you should adhere to me.
Commentary on MatthewAnd if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.
καὶ εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβαλοῦσι; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν.
И҆ а҆́ще а҆́зъ ѡ҆ веельзевꙋ́лѣ и҆згоню̀ бѣ́сы, сы́нове ва́ши ѡ҆ ко́мъ и҆зго́нѧтъ; сегѡ̀ ра́ди ті́и ва́мъ бꙋ́дꙋтъ сꙋдїи̑.
(Quæst. Ev. i. 5.) Whence the sense might be this, If I by Beelzebub vast out dæmons, then, according to your own opinion, the kingdom of God is come upon you, for the kingdom of the Devil, being thus divided against itself, cannot stand. Thus calling that the kingdom of God, in which the wicked are condemned, and are separated from the faithful, who are now doing penitence for their sins.
Catena Aurea by Aquinas(ap Anselm.) For the weakening of the kingdom of the Devil is the increase of the kingdom of God.
Catena Aurea by AquinasAnd they are worthily appointed judges over them, to whom Christ is found to have given that power over the dæmons, which it was denied that He had.
If then the disciples work by Christ, and Christ by the Spirit of God, already is the kingdom of God transferred to the Apostles through the office of the Mediator.
Catena Aurea by AquinasIf they were exorcists casting out devils by invoking God's name, he intimates by clever questioning that they should declare the work to be of the Holy Spirit. He goes on to say, "If the casting out of devils by your [the Pharisees'] children is attributed to God and not to devils, how come the same work does not have the same cause?" Therefore "they shall be your judges," not by authority but by comparison. While they attribute to God the casting out of devils, you attribute it to Beelzebub the prince of devils. But it was said about the apostles (and this we should bear in mind), they will be the judges of those children, for they will sit on twelve thrones judging the twelve tribes of Israel.
COMMENTARY ON MATTHEW 2.12.27(Verse 27) And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. He indicates the sons of Judaeans, either the exorcists of that nation according to custom, or the apostles generated from their lineage. If exorcists, who were casting out demons by invoking God, are constrained by wise questioning to confess that it is the work of the Holy Spirit. He says that if the expulsion of demons is attributed to God and not to demons in your sons, why should the same work and cause not apply to me? Therefore your judges will be, not by power, but by comparison: while they assign the expulsion of demons to God; you to Beelzebub, the prince of demons. But if it is said of the apostles, which we must understand more, they will be their judges: because they will sit on twelve thrones, judging the twelve tribes of Israel (Matthew 19 and Luke 22).
Commentary on MatthewBut if ye think, ye Scribes and Pharisees, that the dæmons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases which the Lord also wrought? It is something more if ye assign to the dæmons even bodily infirmities, and the signs of spiritual virtues.
He alludes, as is His manner, under the name children of the Jews, either to the exorcists of that race, or to the Apostles who are by race of that nation. If He means the exorcists who by the invocation of God cast out dæmons, He thus constrains the Pharisees by a wise enquiry to confess that their work was of the Holy Spirit. If, He would say, the casting out of the dæmons by your children is imputed to God, and not to dæmons, why should the same work wrought by Me not have the same cause? Therefore shall they be your judges, not by authority but by comparison, they ascribe the casting out of the dæmons to God, you to the Prince of the dæmons. But if it is of the Apostles also that this is said, (and so we should rather take it,) then they shall be their judges, for they shall sit on twelve thrones judging the twelve tribes of Israel.
For the kingdom of God denotes Himself, of whom it is written in another place, The kingdom of God is among you; (Luke 17:21) and, There standeth one in the midst of you whom ye know not. (John 1:26) Or surely that kingdom which both John and the Lord Himself had preached above, Repent ye, for the kingdom of heaven is at hand. (Mat. 3:2 4:17.) There is also a third kingdom of the Holy Scripture which shall be taken from the Jews, and be given to a nation that brings forth the fruit thereof.
Catena Aurea by AquinasThis then being the first refutation, the next after it is that which relates to the disciples. For not always in one way only, but also in a second and third, He solves their objections, being minded most abundantly to silence their shamelessness. Which sort of thing He did also with respect to the Sabbath, bringing forward David, the priests, the testimony that saith, "I will have mercy, and not sacrifice," the cause of the Sabbath, for which it was ordained; "for the Sabbath," saith He," was for man." This then He doth in the present case also: where after the first He proceeds to a second refutation, plainer than the former.
"For if I," saith He, "by Belezebub cast out devils, by whom do your sons cast them out?"
See here too His gentleness. For He said not, "my disciples," nor, "the apostles," but "your sons;" to the end that if indeed they were minded to return to the same nobleness with them, they might derive hence a powerful spring that way; but if they were uncandid, and continued in the same course, they might not thenceforth be able to allege any plea, though ever so shameless.
But what He saith is like this, "By whom do the apostles cast them out?" For in fact they were doing so already, because they had received authority from Him, and these men brought no charge against them; their quarrel not being with the acts, but with the person only. As then it was His will to show that their sayings arose only from their envy against Him, He brings forward the apostles; thus: If I so cast them out, much more those, who have received their authority from me. Nevertheless, no such thing have ye said to them. How then bring ye these charges against me, the author of their doings, while acquitting them of the accusations? This, however, will not free you from your punishment, rather it will condemn you the more. Therefore also He added, "They shall be your judges." For when persons from among you, and having been practised in these things, both believe me and obey, it is most clear that they will also condemn those who are against me both in deed and word.
"But if I cast out devils by the Spirit of God, then the Kingdom of God is come unto you."
What means "the Kingdom"? "My coming." See how again He conciliates and soothes them, and draws them to the knowledge of Himself, and signifies that they are warring with their own good, and contentious against their own salvation. "For whereas ye ought to rejoice," saith He, "and leap for joy, that One is come bestowing those great and unutterable blessings, hymned of old by the prophets, and that the time of your prosperity is at hand; ye do the contrary; so far from receiving the blessings, you do even speak ill of them, and frame accusations that have no real being."
Now Matthew indeed saith, "If I by the Spirit of God cast out"; but Luke, "If I by the finger of God cast out the devils:" implying that to cast out devils is a work of the greatest power, and not of any ordinary grace. And He means indeed that from these things they should infer and say, If this be so, then the Son of God is come. This, however, He saith not, but in a reserved way, and so as not to be galling to them, He darkly intimates it by saying, "Then the kingdom of God is Come unto you."
Seest thou exceeding wisdom? By the very things which they were blaming, He showed His presence shining forth.
Then, to conciliate them, He said not simply, "The Kingdom is come," but, "unto you," as though He had said, To you the good things are come; wherefore then feel displeased at your proper blessings? why war against your own salvation? This is that time, which the prophets long ago foretold: this, the sign of that advent which was celebrated by them, even these things being wrought by divine power. For the fact indeed, that they are wrought, yourselves know; but that they are wrought by divine power, the deeds themselves cry out. Yea, and it is impossible that Satan should be stronger now; rather he must of absolute necessity be weak. But it cannot be, that he who is weak should, as though he were strong, cast out the strong devil.
Now thus speaking He signified the power of charity, and the weakness of separation and contentiousness. Wherefore He was Himself also continually charging His disciples, on every occasion, concerning charity, and teaching them that the devil, to subvert it, leaves nothing undone.
Homily on the Gospel of Matthew 41Or, because the Apostles well knew within their own conscience that they had learnt no evil art from Him.
Catena Aurea by AquinasLet us suppose, He says, that I am such as you say. But by whom do your sons, that is, My disciples, cast them out? Surely they do not also cast them out by Beelzebub? But if they cast them out by divine power, how much more so do I? For they work miracles in My name. Therefore they will be to your condemnation, since you saw them, too, working miracles in My name, and still you slander Me.
Commentary on MatthewIf I cast out devils by Beelzebub. Here the second reason is given. If I cast out, I do this either by the devil's power or by the power of the Holy Spirit; whichever of these it is, you should not slander me. First, he continues the first reason; secondly, the second (v. 28). He says, therefore, If I cast out devils by Beelzebub, by whom do your sons cast them out? Jerome explains this in two ways: In one way of exorcists, concerning whom it says in Acts (19:13) that certain exorcists cast out demons in the name of Jesus Christ. Hence if I cast out devils by Beelzebub, by whom do your sons cast them out? As if to say that their sons cast them out. Therefore, if you do not slander them, you should not slander me. Hence you are accepting persons. Therefore they shall be your judges. Because I cast them out by the power of God, they shall judge, just as below he says of the queen of the south that she will judge. Or it can be explained of the apostles. Your sons, i.e., the apostles. He calls them their sons and not disciples, so that they would be more predisposed toward them. Likewise to show that in belittling them, they attack themselves; because if your sons cast them out, you would do in like manner, if you prepared yourselves. Therefore, because they are aware that I do this by a power given to me and not by Beelzebub, they will be your judges, as it says below (19:28): "You will sit on twelve thrones, judging the twelve tribes of Israel."
Commentary on MatthewBut if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
εἰ δὲ ἐγὼ ἐν Πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ.
А҆́ще ли же а҆́зъ ѡ҆ дс҃ѣ бж҃їи и҆згоню̀ бѣ́сы, ᲂу҆̀бо пости́же на ва́съ црⷭ҇твїе бж҃їе.
Again, his ability "to cast out demons" in the Spirit was something which, as man, he had been made able to do, according to the divine economy. And if the work of the Spirit is the kingdom of God, we should in no way regard the Spirit as something added to the Godhead, as if brought in from the servile creation in order to prepare for the divine kingdom.
FRAGMENT 72(Verse 28.) But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. In Luke, we read this passage as follows: But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you (Luke 11:20). This is the finger that the Magi confessed, who were making signs against Moses and Aaron, saying: This is the finger of God (Exodus 8:19). By this finger, the stone tablets were written on Mount Sinai (Deuteronomy 9). Therefore, if the hand and arm of God is the Son, and his finger is the Holy Spirit, then the Father, Son, and Holy Spirit are of one substance: let the inequality of the members not scandalize you, for the unity of the body builds it.
Therefore, the kingdom of God has come upon you. It signifies either himself, about whom it is written in another place: The kingdom of God is within you (Luke 17:21). And: One stands among you, whom you do not know (John 26). Or certainly that kingdom which both John and the Lord himself preached: Repent, for the kingdom of heaven is at hand (Matthew 3:2). There is also a third kingdom of Holy Scripture, which is taken away from the Jews and will be given to a nation producing its fruits (Matthew 21).
Commentary on MatthewThis means, if it is by divine power that I cast out demons, then I am the Son of God, and I have come for your sake, to do good to you. So, then, I have come unto you, and this is the kingdom of God. Why do you slander My coming which is for your sake?
Commentary on MatthewBut if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. As if to say: He is a fool who rejects what would turn out for his good; but this, namely, to cast out devils, redounds to your good. From this, therefore, you can gather that it is by the Holy Spirit, because the finger of God is the Holy Spirit, as the Son is the hand. Nor is there any invoking, but it is done solely from authority. Hence if it is by the Spirit of God that I cast out devils... But why is the expulsion of devils attributed to the Holy Spirit? Because love and goodness are appropriated to him; therefore, to expel the devil befits no one so well as the person of the Holy Spirit. The kingdom of God has come upon you: (Lk 17:21): "The kingdom of God is within you." And you can know that it is done by Christ and this is to your benefit; therefore he says, upon you. Or another way: The kingdom of God, i.e., God's dominion over men: "For he must first reign until he has put all things under his feet" (1 Cor 15:25). Therefore if the demons are already beginning to be trod under foot, the kingdom and dominion of God has already arrived among you.
Commentary on MatthewOr else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
И҆лѝ ка́кѡ мо́жетъ кто̀ вни́ти въ до́мъ крѣ́пкагѡ и҆ сосꙋ́ды є҆гѡ̀ расхи́тити, а҆́ще не пе́рвѣе свѧ́жетъ крѣ́пкаго, и҆ тогда̀ до́мъ є҆гѡ̀ расхи́титъ;
(ubi sup.) For he held us, that we should not by our own strength be able to free ourselves from him, but by the grace of God. By his goods, he means all the unbelievers. He has bound the strong man, in that He has taken away from him all power of hindering the faithful from following Christ, and gaining the kingdom of heaven.
Catena Aurea by AquinasHe calls the devil strong, not as though he were so by his created nature but as signifying his tyranny over us, which he has obtained through our own indolence. The Son says, in effect, "I will despoil him, not by allowing him to have human beings as worshipers but by changing their belief so that they might come to acknowledge God. In that case, how then could he become my ally? For is he fighting against himself."
FRAGMENT 155(Verse 29.) Or how can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. We should not be secure: Our adversary is strong, which is confirmed by the voice of the victor. His house is the world, which is situated in evil (1 John 5), not by the dignity of the Creator, but by the greatness of the transgressor. We were once his vessels. The strong man has been bound, and bound in Tartarus, and crushed by the foot of the Lord. And with the seats of the tyrant plundered, captivity has been taken captive.
Commentary on MatthewHis house is this world, which is set in evil, not by the majesty of the Creator, but by the greatness of the sinner. The strong man is bound and chained in tartarus, bruised by the Lord's foot. Yet ought we not therefore to be careless; for here the conqueror Himself pronounces our adversary to be strong.
Catena Aurea by AquinasHaving then uttered His second refutation, He adds also a third, thus saying:
"How can one enter into the strong man's house, and spoil his goods, except he first bind the strong man, and then spoil his goods?"
For that Satan cannot possibly cast out Satan is evident from what hath been said; but that neither in any other way is it possible to cast him out, except one first get the better of him, this too is acknowledged by all.
What then is established hereby? The former statement, with more abundant evidence. "Why, I am so far," saith He, "from using the devil as an ally, that I make war upon him, and bind him; and an infallible proof thereof is the plundering of his goods." See how the contrary is proved, of what they were attempting to establish. For whereas they wished to show, that not by His own power doth He cast out devils, He shows that not only the devils, but even their very chief leader is held by Him bound with all authority; and that over him, before them, did He prevail by His own power. And this is evident from the things that are done. For if he be the prince, and they subjects, how, except he were worsted, and made to bow down, could they have been spoiled?
And here His saying seems to me to be a prophecy likewise. For not only, I suppose, are the evil spirits the goods of the devil, but also the men that are doing his works. Therefore to declare that He doth not only cast out devils, but also will drive away all error from the world, and will put down his sorceries, and make all his arts useless, He said these things.
And He said not, He will take away, but "He will spoil," to express what is done with authority. But He calls him "strong," not because he is so by nature, God forbid, but declaring his former tyranny, which arose from our remissness.
Homily on the Gospel of Matthew 41Therefore He has spoiled his house, in that them whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shows that He does not join in a deceitful working with the dæmons as they falsely accused Him, but by the might of His divinity He frees men from the dæmons.
Catena Aurea by AquinasJesus here compares the earth with a house and human beings with vessels or possessions. Human beings have become possessions of demons and of the devil, having by evil means been brought under his authority. Thus it was impossible for the demons' own possessions to be taken away unless the demons were first weakened and bound with chains.
FRAGMENT 68I do not, He says, keep demons as friends; just the opposite, I war against them and bind them who were strong men before My coming. For when Christ entered the house, that is, the world, He seized from the demons their goods, which are men.
Commentary on MatthewOr how can one enter a strong man's house? Here is presented the third reason through which the Lord intends to refute the contentions of the Pharisees, and it is an argument taken from things that occur among men. For when someone is well defended in his own home, he cannot be ejected from it or his vessels plundered, unless a stronger man overcomes him. But Christ plunders the devil's vessels by casting him out from men in whom he exists as in his own property. Therefore Christ is stronger than he. And this reason he presents in those words. Strong man. This is the devil, who is called strong on account of his power: "No power can be compared to his" (Jb 41:24). And he is made stronger through consent, because one who consents gives him power over himself: "Every man will fight against his brother, city against city, and I will give over the Egyptians into the hand of cruel masters" (Is 41:24). The house is the world or the assemblage of sinners, not because he created the world, but because it obeys him by consenting; hence in John (12:31) he is called "the prince of this world." His vessels are men. Vessel is taken in two senses. A vessel of something is that which is filled with it, as a vessel of oil, because it is full of oil, or a vessel of water, because it is full of water; in this way some are vessels of the devil, because they are filled with the devil, either in regard to the body, as those obsessed by the devil; but in regard to the soul those whose hearts are in full accord with the devil's will, as is said of Judas. Sometimes vessels are any instruments destined for any purpose whatever; hence whoever affords the occasion of sin to others is called the devil's vessel. But no matter the sense in which it is taken, Christ destroyed the devil's vessels: "I disarmed the principalities and powers, and made a public example of them, triumphing over them in him" (Col 2:15). But this is not enough, unless he first binds the strong man. What is this binding? It occurs when the power to injure, which he has of himself, is restricted by God. Hence by the power of his own nature he can do many things, but by the power of God it is restricted, as a bound person is prevented from doing what he wants. Hence Psalm 149 (v. 8): "To bind their kings with fetters." Then indeed he may plunder his house, because when the devil is bound, the men he bound will be freed. "Even the captives of the mighty shall be taken, and the prey of the tyrant be rescued" (Is 49:25).
Commentary on MatthewHe that is not with me is against me; and he that gathereth not with me scattereth abroad.
ὁ μὴ ὢν μετ᾿ ἐμοῦ κατ᾿ ἐμοῦ ἐστι, καὶ ὁ μὴ συνάγων μετ᾿ ἐμοῦ σκορπίζει.
[Заⷱ҇ 47] И҆́же нѣ́сть со мно́ю, на мѧ̀ є҆́сть: и҆ и҆́же не собира́етъ со мно́ю, расточа́етъ.
This happens in the history of every Christian movement, beginning with the ministry of Christ Himself. At first it is welcome to all who have no special reason for opposing it: at this stage he who is not against it is for it. What men notice is its difference from those aspects of the world which they already dislike. But later on, as the real meaning of the Christian claim becomes apparent, its demand for total surrender, the sheer chasm between Nature and Supernature, men are increasingly "offended." Dislike, terror, and finally hatred succeed: none who will not give it what it asks (and it asks all) can endure it: all who are not with it are against it.
The Decline of Religion, from God in the DockAnd rightly Jesus adds, "He who is not with me is against me. And he who does not gather with me scatters." By this he meant that his work is one thing and the devil's work another. For the devil is the enemy of human well being. It is proper for the devil to scatter to utter destruction and for Christ to gather to salvation. Hence it is clear that one who is against the Lord cannot be with the Lord. Therefore, although the Lord seems to be repudiating those Pharisees who, unwilling to gather with Christ, have remained the Lord's enemies and adversaries, he speaks also of all heretics and schismatics. Drawing impious conclusions against the church or the Lord by way of unorthodox teachings or schismatic beliefs, they aim to tear asunder and ravage the incorrupt body of the church and the unity of peace and faith. They are oblivious to Solomon's words: "He who splits a log is endangered by it." Clearly those who cause separation in the church shall run the risk of eternal death.
TRACTATE ON MATTHEW 50.2.25Wherein He shows how far He is from having borrowed any power from the Devil; teaching us how great the danger to think amiss of Him, not to be with Whom, is the same as to be against Him.
Catena Aurea by Aquinas(Verses 30, 31.) Whoever is not with me is against me, and whoever does not gather with me scatters. Therefore I say to you: every sin and blasphemy will be forgiven to men, but the blasphemy against the Spirit will not be forgiven. Let no one think that this is said about heretics and schismatics (although it can be understood in that way from what is said in excess), but it refers to the consequences and context of the discourse to the devil: because the works of the Savior cannot be compared to the works of Beelzebub. He desires to hold captive the souls of men; the Lord desires to set them free. He preaches idols; this one preaches the knowledge of the one God. He draws towards vices; this one calls back to virtues. How, then, can they have concord, whose actions are divided (or different)?
Commentary on MatthewBut let none think that this is said of heretics and schismatics; though we may apply it besides to such; but it is shown by the context to refer to the Devil; in that the works of the Saviour cannot be compared with the works of Beelzebub. He seeks to hold men's souls in captivity, the Lord to set them free; he preaches idols, the Lord the knowledge of the true God; he draws men to sin, the Lord calls them back to virtues. How then can these have agreement together, whose works are so opposite?
Catena Aurea by Aquinas"He that is not with me is against me, and he that gathereth not with me scattereth abroad."
Behold also a fourth refutation. For what is my desire? saith He. To bring men to God, to teach virtue, to proclaim the kingdom. What, that of the devil, and the evil spirits? The contrary to these. How then should he that gathers not with me, nor is at all with me, be likely to co-operate with me? And why do I say co-operate? Nay, on the contrary, his desire is rather to scatter abroad my goods. He then who is so far from cooperating that he even scatters abroad, how should he have exhited such unanimity with me, as with me to cast out the devils?
Now it is a natural surmise that He said this not of the devil only, but Himself also of Himself, as being for His part against the devil, and scattering abroad his goods. And how, one may say, is he that is not with me against me? By this very fact, of his not gathering. But if this be true, much more he that is against him. For if he that doth not co-operate is an enemy, much more he that wages war.
But all these things He saith, to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if thou must go to war with any one, he that is not willing to fight on thy side, by this very fact is he not against thee? And if elsewhere He saith, "He that is not against you is for you," it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: "For they cast out devils," it is said "in Thy name."
But to me He seems here to be hinting also at the Jews, setting them on the devil's side. For they too were against Him, and were scattering what He gathered. As to the fact that He was hinting at them also, He declared it by speaking thus,
"Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven unto men."
Homily on the Gospel of Matthew 41Therefore He has spoiled his house, in that them whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shows that He does not join in a deceitful working with the dæmons as they falsely accused Him, but by the might of His divinity He frees men from the dæmons.
Catena Aurea by AquinasHow, He says, could Beelzebub work with Me, when, on the contrary, he acts against Me? For I teach virtue, but he, evil. How then is he with Me? And I gather men unto salvation, but he scatters them. Christ also hints at the Pharisees, who, while He was teaching and bringing benefit to many, were dispersing the people so that they could not approach Him. He shows that in reality it is they who are demonic.
Commentary on MatthewHe who is not with me is against me. Here he presents the fourth reason, which gives vigor to all the other arguments. For someone could say: if you overcame by violence, the reasoning would hold; but you do not act by violence but by suffering. Therefore, that is not a sign that you have bound anyone. So he presents the fourth reason: Things that agree in some feature have a similar work; hence those who do similar works do not hinder one another. But I do works contrary to them. Therefore, he who is not with me is against me. First he presents the reason in general; secondly, he gives a specific example.
He says, therefore: he who is not with me... and the devil seems not to be with me, because he is contrary to my works: "What accord has Christ with Belial?" (2 Cor 6:15). That he is against him is obtained from Sirach (33:14): "Life is the opposite of death, and the sinner is the opposite of the godly"; so the opposite of man is the devil, the father of sin. But in what is he the opposite? He who does not gather with me scatters. For the Lord gathers: "He will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are young" (Is 40:11). But the devil scatters: "The wolf snatches and scatters the sheep" (Jn 10:12). But in Luke (9:50) it says: "He that is not against you is for you." But this seems contrary to what has been said. Chrysostom says that both statements are particular; hence they are not to be taken universally but in particular cases that whoever does not have my covenant is against me. Hence in Luke they are called disciples, but here devils. Or we can say that it is one way with God and another way with men. Clearly, God is the natural end toward which all things tend; therefore, whoever is not with God must be apart from him. Hence 1 Kings (18:21): "How long will you go limping with two different opinions. If the Lord is God, follow him." But it is not the same with man, because whoever is not for me is not on that account against me.
Commentary on Matthew
Then the Pharisees went out, and held a council against him, how they might destroy him.
Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατ᾿ αὐτοῦ, ὅπως αὐτὸν ἀπολέσωσιν.
[Заⷱ҇ 46] Фарїсе́є же ше́дше совѣ́тъ сотвори́ша на него̀, ка́кѡ є҆го̀ погꙋбѧ́тъ. І҆и҃съ же разꙋмѣ́въ ѿи́де ѿтꙋ́дꙋ.
The Pharisees are moved with jealousy at what had been done; because beholding the outward body of a man, they did not recognize the God in His works; The Pharisees went out and sought counsel against him, how they might destroy him.
Catena Aurea by AquinasEnvy is responsible for the fact that they set a trap for our Lord. What had he done to incite the Pharisees to kill him? Certainly it was because the man had stretched out his hand. Who of the Pharisees did not stretch out his hand on the sabbath day when he was carrying food, when he was offering a drinking cup or performing the other actions that are necessary for nourishment? So if stretching forth one's hand and lifting up food or drink on the sabbath are not offenses, why should they make this accusation? They themselves are found guilty of doing the same, especially since that stonecutter had not carried anything of the sort that they had but had only stretched out his hand at the order of our Lord.
COMMENTARY ON MATTHEW 2.12.14(Verse 14) But the Pharisees went out and plotted against him, how they might destroy him. The reason they plot against the Lord is envy. For what had he done to provoke the Pharisees to kill him? It was because he had stretched out his hand. For who among the Pharisees does not stretch out their hand on the Sabbath, carrying food and extending a cup, and all the other things that are necessary for sustenance? Therefore, if it is not a crime to stretch out one's hand and lift up food or drink on the Sabbath, why do they accuse him of doing something they themselves are guilty of, especially when this builder did not carry such things, but only stretched out his hand in accordance with the command of the Lord?
Commentary on MatthewWhat then did they? They go forth, it is said, and take counsel together to slay Him. For "the Pharisees," saith the Scripture, "went out and held a council against Him, how they might destroy Him." They had received no injury, yet they went about to slay Him. So great an evil is envy. For not against strangers only, but even against our own, is it ever warring. And Mark saith, they took this counsel with the Herodians.
What then doth the gentle and meek One? He withdrew, on being aware of it.
Homily on the Gospel of Matthew 40He says, went out because their mind was alien from the Lord. They took counsel how they might destroy life, not how themselves might find life.
Catena Aurea by AquinasWhat spite! When good is done to them they become enraged. Jesus withdrew, as it was not yet the time for His Passion, and also to spare them from falling to the crime of murder. He did this to show that it is not God-pleasing to throw oneself into danger. Notice the word "departed"; it is when they departed from God that they plotted to destroy Jesus. For no one who abides in God would plot such things.
Commentary on MatthewBut the Pharisees went away, namely, from the synagogue, in fulfillment of Psalm 54 (v. 3): "The synagogue of powerful men has risen against me." They went away, therefore, to do evil, as it says in Job (1:12): "So Satan went forth from the presence of the Lord." And took counsel, i.e., how they might destroy and kill him, because they were unable to overcome him by words: "Blessed is the man who has not gone aside in the counsel of the wicked" (Ps 1:1).
Commentary on Matthew