Matthew § 72

(Verse 17) And Jesus rebuked him, and the demon came out of him, and the boy was healed from that hour. It was not the boy who suffered, but rather the demon who ought to be rebuked. Whether he rebuked the boy, and the demon came out of him: because he had been oppressed by the demon due to his own sins.

Not that we must think that He was overcome by weariness of them, and that The meek and gentle broke out into words of wrath, but as a physician who might see the sick man acting against his injunctions, would say, How long shall I frequent your chamber? How long throw away the exercise of my skill, while I prescribe one thing, and you do another? That it is the sin, and not the man with whom He is angry, and that in the person of this one man He convicts the Jews of unbelief, is clear from what He adds, Bring him to me.

When the Savior says, "O faithless and perverse generation," he shows that wickedness has entered us through perversity, that it is contrary to nature and makes us perverse. And I think that he was irked at the whole human race on earth for its wickedness. So he said, "How long am I to bear with you?"

Or; Because the disciples could not heal him as being weak in faith, He said to them, O faithless generation, adding perverse, to show that their perverseness had introduced evil beyond their nature. But I suppose, that because of the perverseness of the whole human race, as it were oppressed with their evil nature, He said, How long shall I be with you?

It may be known also, that not now for the first time, but of a long time, the Lord had borne the Jews' stubbornness, whence He says, How long shall I suffer you? because I have now a long while endured your iniquities, and ye are unworthy of My presence.

Hence the Lord rebukes them: Jesus answering said: O unbelieving and perverse generation. Hence the response is presented, and he does two things. First he rebukes the vice; secondly, he bestows the benefit. He says therefore Jesus answering, etc. This man wished to defame the disciples before the crowds, and also Jesus, as though he did not have such power, and many consented to this; therefore Christ inveighs against the whole people and charges them with unbelief, saying O unbelieving generation, because this was not due to the inability of the disciples, but to their unbelief. Likewise concerning perversity, and perverse, because they imputed their own fault to the apostles; Deuteronomy 32:5: a wicked and perverse generation: is this the return you make to the Lord, O foolish and senseless people? How long shall I be with you? And Christ proposes two things. First, their impenitence; secondly, the divine patience, because there is no fitting fellowship between the just and the unjust; Sirach 13:21: as the wolf is to the lamb, so is the sinner to the just; 2 Corinthians 6:15: what agreement has Christ with Belial? Hence he means to say: you enjoy my company, and yet you do not cease to detract from me and my disciples. And, as Jerome says, the Lord does not say this as one who is angry, but he speaks after the manner of a physician who comes to a sick man who will not follow his prescriptions, and who says: how long shall I attend to you, who will not follow my prescriptions? Therefore he gives an example to prelates, that although men oppose them, they should still confer benefits, just as he himself healed the son of this man, who was detracting from him and his disciples. Hence he says bring him here to me. And first the manner of healing is presented; secondly, the effect. First the agent is presented, namely Christ; hence he says: bring him to me. Men sin in many ways. Some from ignorance, some from weakness, some from malice. He who sins from ignorance can be instructed by a man; he who sins from weakness, namely the one who sins through incontinence, who grieves over his sin and is led astray by passions, such a one cannot be healed by just anyone, but it is necessary that he be brought to Jesus, who heals all our infirmities.

(ubi sup.) Otherwise; That the disciples in working their miracles should not be lifted up with pride, they are warned rather by the humbleness of their faith, as by a grain of mustard-seed, to take care that they remove all pride of earth, which is signified by the mountain in this place.

(interlin.) So that the sense then is, Ye shall say to this mountain, that is to the proud devil, Remove hence, that is from the possessed body into the sea, that is into the depths of hell, and it shall remove, and nothing shall be impossible to you, that is, no sickness shall be incurable.

(Mor. pref. c. 2.) The mustard-seed, unless it be bruised, does not give out its qualities, so if persecution fall upon a holy man, straightway what had seemed weak and contemptible in him is roused into the heat and fervour of virtue.

The Apostles had believed, yet their faith was imperfect; while the Lord tarried in the mount, and they abode below with the multitude, then faith had become stagnant.

(Verse 20.) However, this kind does not go out, except by prayer and fasting. While he teaches how the most wicked demon can be expelled, he instructs everyone for life.

This is what the Lord says in another place, Whatsoever ye shall ask in my name believing, ye shall receive. (John 16:23.) Therefore when we receive not, it is not the weakness of Him that gives, but the fault of them that ask. Mat. 21:22.)

Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, If I shall have such faith that I could remove mountains. (1 Cor. 13:2.) The faith therefore which is compared to a grain of mustard-seed is a great faith.

Or; the mountain is not said of that which we see with the eyes of the body, but signified that spirit which was removed by the Lord out of the lunatic, who is said by the Prophet to be the corrupter of the whole earth...

The mountains here spoken of, in my opinion, are the hostile powers that have their being in a flood of great wickedness, such as are settled down, so to speak, in some souls of various people. But when someone has total faith, such that he no longer disbelieves in anything found in holy Scripture and has faith like that of Abraham, who so believed in God to such a degree that his faith was reckoned to him as righteousness, then he has all faith like a grain of mustard seed. Then such a man will say to this mountain—I mean in this case the deaf and dumb spirit in him who is said to be epileptic—"Move from here to another place." It will move. This means it will move from the suffering person to the abyss. The apostle, taking this as his starting point, said with apostolic authority, "If I have all faith, so as to remove mountains." For he who has all faith—which is like a grain of mustard seed—moves not just one mountain but also more just like it. And nothing will be impossible for the person who has so much faith.Let us examine also this statement: "This kind is not cast out except through prayer and fasting." If at any time it is necessary that we should be engaged in the healing of one suffering from such a disorder, we are not to adjure nor put questions nor speak to the impure spirit as if it heard. But [by] devoting ourselves to prayer and fasting, we may be successful as we pray for the sufferer, and by our own fasting we may thrust out the unclean spirit from him.

Or, all faith is likened to a grain of mustard-seed, because faith is looked on with contempt by men, and shows as something poor and mean; but when a seed of this kind lights upon a good heart as its soil, it becomes a great tree. The weakness of this lunatic's faith is yet so great, and Christ is so strong to heal him amidst all his evils, that He likens it to a mountain which cannot be cast out but by the whole faith of him who desires to heal afflictions of this sort.

For this reason He urgeth with all His words, high and low, that faith should be in us, saying, "Verily I say unto you if there be in you faith like a grain of mustard seed ye shall say to this mountain, Remove hence; and it shall remove; and nothing shall be too difficult for you."

He taught us by faith that nothing should be too difficult for us, and according to this everything can be overcome by the power of faith, according to the command of the word of Christ. For by faith signs took place, and wonderful deeds were wrought, and mighty works were completed, and things worthy of admiration were accomplished. Everything which is above nature faith alone performeth, whether it be the raising of the dead, or the healing of the sick, or the curing of those who are smitten with disease, or the cleansing of lepers, or the opening of the eyes of the blind, or the making the lame to walk, or the making sound and stablishing of all the other members of the body, or the making to speak those having impediments, or the making the deaf to hear, or the driving away of devils: all these faith perfecteth. By faith a mountain removeth from its place, by faith the sea and rivers have been crossed on foot, and by the power of faith all natural things have been obedient to the voice of man. And to speak briefly, faith giveth the power of God to man, for when he hath once believed, everything that he wisheth he doeth by the power of faith. Faith changeth feebleness of the body into its own mightiness, and the despicable order of man it maketh into the audible command of God. Faith looketh upon something which existeth not as if it were something which doth exist, and that which existeth it accounteth as if it existed not.

For faith gives our minds such a capacity for the heavenly gifts, that whatsoever we will we may easily obtain from a faithful Master.

Jesus said to them. Here he responds. And first he satisfies them; secondly, he proposes a general teaching, at but this kind is not cast out but by prayer and fasting. Concerning the first, first he responds to the question, and secondly he makes the response clear, at for, amen I say to you, etc. They had asked why could we not cast him out? The Lord responds: because of your unbelief. Here it should be considered that before they received the Holy Spirit in such fullness, with which they were all filled with the Holy Spirit, Acts 2:4, they suffered certain weaknesses; hence the Lord rebuked them in Luke 24:25: O foolish and slow of heart to believe. Nor is this surprising, because while the Lord was on the mountain, those who had been foremost in faith, namely Peter, James, and John, were absent. For weakness of faith is the cause of not working miracles, because the working of miracles is from omnipotence, for faith relies on omnipotence; hence where there is weakness of faith, there is a deficiency of miracles. Hence it is found above at 13:58 that in his own country Christ did not work many miracles because of their unbelief. Sometimes miracles occur on account of the demand of the one asking, as above at 15:22 ff. in the case of the Canaanite woman; sometimes to manifest the holiness of some saint; and this is found in 4 Kings 13:20 f., where it is said that when bands of Syrians had come into the land of Israel, they cast a dead body next to Elisha, and it revived, not because the dead man had merited it, but to manifest the holiness of Elisha. For, amen I say to you, if you shall have faith as a grain of mustard seed, etc. Here he clarifies his response. And a certain conditional is presented, whose antecedent is if you shall have faith, etc., and whose consequent is you shall say to this mountain: remove from here, and it shall remove. Some say that faith compared to a grain of mustard seed is a small faith, as if to say: if you have some faith, you shall say, etc. But Jerome disproves this, because the Apostle says: if I should have all faith, so that I could remove mountains. Hence perfect faith is required for moving mountains. By what he says as a grain of mustard seed, a threefold perfection of faith is signified. For we find in a grain: fervor, fruitfulness, and smallness. A grain before it is crushed seems to have no fervor; when it is crushed, it begins to be hot. So a faithful man, before he is tested, seems despicable; but when he is ground down, then his holiness appears. 1 Peter 1:7: for a little while now, if need be, you are made sorrowful, that the trial of your faith, much more precious than gold which is tried by fire, may be found. Likewise we find fruitfulness in a grain, as above in chapter 13, that although it is small, it grows into a great crop, so that the birds of the air dwell in it. Hebrews 2, where the works of faith are narrated, and it follows: the saints by faith conquered kingdoms, etc. Likewise we find smallness, and by this can be signified the humility of faith. For a person is recognized as humble in faith when he acquiesces to the words of God; 1 Timothy 6:3: if anyone does not acquiesce to the words of God, he is proud. So, conversely, he who acquiesces to the words is humble. He means therefore to say: if you shall have faith, and if faith that is fervent, unfailing, fruitful in works, if small and humble, you shall say to this mountain: remove, and it shall remove. Here is a question which unbelievers raise. It is not found that the apostles ever did this. Chrysostom responds: even if it is not found concerning the apostles, it is nevertheless found concerning apostolic men. For it is read in the book of dialogues of blessed Gregory that when a certain man wished to build a church and had no place to build, he commanded the mountain to give way to him, and it gave way. Or perhaps they did this, but it was not written. Or it can be said that if they did not do it, it was not due to impossibility, but because the occasion did not present itself. Hence miracles were performed sometimes out of necessity, sometimes for utility; and because it was not necessary, they did not do it. Or the mountain stands for the devil. Remove from here, i.e., from this body, and it shall remove. Or, according to Augustine, it is understood of the spirit of pride. And nothing shall be impossible to you. And what is this? Will they then be omnipotent? No, because he alone is truly omnipotent who can do all things by his own power; but they do not act by their own power, but as a king commands in one way and a servant in another, because the king commands in his own name and the servant in the name of the king.

John the Short said, 'If a king wants to take a city filled with his enemies, he first captures their food and water, and when they are starving he subdues them. So it is with gluttony. If a man is sincere about fasting and is hungry, the enemies that trouble his soul will grow weak.'

(ord.) Or; This class of dæmons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast.

"Howbeit, this kind goeth not out, but by prayer and fasting;" meaning the whole kind of evil spirits, not that of lunatics only.

Seest thou how He now proceeds to lay beforehand in them the foundation of His doctrine about fasting? Nay, argue not with me from rare cases, that some even without fasting have cast them out. For although one might say this, in one or two instances, of them that rebuke the evil spirits, yet for the patient it is a thing impossible, living luxuriously, to be delivered from such madness: this thing being especially necessary for him that is diseased in that way. "And yet, if faith be requisite," one may say, "what need of fasting?" Because, together with our faith, that also brings no small power. For it both implants much strictness, and of a man makes one an angel, and fights against the incorporeal powers: yet not by itself, but prayer too is needed, and prayer must come first.

See, at any rate, how many blessings spring from them both. For he that is praying as he ought, and fasting, hath not many wants, and he that hath not many wants, cannot be covetous; he that is not covetous, will be also more disposed for almsgiving. He that fasts is light, and winged, and prays with wakefulness, and quenches his wicked lusts, and propitiates God, and humbles his soul when lifted up. Therefore even the apostles were almost always fasting. He that prays with fasting hath his wings double, and lighter than the very winds. For neither doth he gape, nor stretch himself, nor grow torpid in prayer, as is the case with most men, but is more vehement than fire, and rises above the earth. Wherefore also such a one is most especially a hater and an enemy to the evil spirits. For nothing is mightier than a man who prays sincerely. For if a woman had power to prevail with a savage ruler, one neither fearing God, nor regarding man; much more will he prevail with God, who is continually waiting upon Him, and controlling the belly, and casting out luxury. But if thy body be too weak to fast continually, still it is not too weak for prayer, nor without vigor for contempt of the belly. For although thou canst not fast, yet canst thou avoid luxurious living; and even this is no little thing, nor far removed from fasting, but even this is enough to pluck down the devil's madness. For indeed nothing is so welcome to that evil spirit, as luxury and drunkenness; since it is both fountain and parent of all our evils.

If then we shall ever be required to be employed in the healing of those who are suffering any thing of this sort, we shall not adjure them, nor ask them questions, nor even speak, as though the unclean spirit could hear us, but by our fasting and our prayers drive away the evil spirits.

But while He teaches the Apostles how the dæmon ought to be cast out, He instructs all in regulation of life; that we may all know that all the heavier inflictions, whether of unclean spirits, or temptations of men, may be removed by fasts and prayers; and that the wrath also of the Lord may be appeased by this remedy alone; whence he adds, Howbeit this kind is not cast out but by prayer and fasting.

Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.)

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"

But this kind of demons (the word this does not indicate only the kind of lunatic demon, but every kind of demon) is not cast out but by prayer and fasting. Chrysostom says that the more the soul is elevated, the more terrible it is to demons; for Christ himself is terrible to demons. Hence those who are united to Christ are terrible to them. But the elevation of the mind is impeded by the heaviness of the flesh, and is impeded by surfeiting and drunkenness; hence in Luke 21:34: take heed to yourselves, lest your hearts be overcharged with surfeiting and drunkenness, etc. Hence he who is weighed down by drunkenness cannot have his mind on God; therefore for the elevation of the mind, fasting is required; hence in Tobit 12:8: prayer is good with fasting. Likewise Daniel 9:3: I, Daniel, set my heart to pray with fasting. Therefore, as Origen says, in order to expel a spirit, one must not devote oneself to banquets but to prayers and fasts. Or by the lunatic the instability of the flesh is signified, or he who is led about by diverse desires. He who often falls into fire and water, such a one is not cured except by fasting and prayer. Galatians 5:17: the flesh lusts against the spirit, and the spirit against the flesh. It is necessary therefore that you weaken the flesh and strengthen the spirit. But the spirit is strengthened through prayer, because prayer is the ascent of the mind to God; and the flesh is weakened through fasting. Or because the spirit does not cease to war against the flesh, therefore, in order that such warfare may cease, good works are required, which are signified by prayer, and abstinence from evil, which is signified by fasting.

Therefore he brought the disciples to the mountain and showed them the glory with which he will shine on the universe in the future. Then coming down from the mountain he freed a person from a rough and evil spirit. It was altogether necessary for him to undergo his saving Passion for us and to suffer the violence of the Jews. When this happened, it was quite likely that the disciples would be alarmed and would ponder it and say among themselves: "He has raised so many from the dead by divine power, he commands the seas and winds, he overwhelms Satan with his words—how has he now been taken and fallen to the noose of his murderers? Then maybe we were deceived when we thought that he was God?" So that they should know the future fully and completely, therefore, he foretells to them the mystery of the Passion.

Whenever the Lord speaks of future disaster, he always teaches its close relation with the happiness of redemption, so that when disasters suddenly come they do not terrify the apostles but may be borne by hearts that have premeditated them. If it saddens them because he is going to be killed, it ought to make them rejoice that it says, "On the third day he will arise again." Further, their distress, in fact their great distress, does not come from lack of faith—elsewhere also they knew that Peter had been rebuked because he did not consider what belonged to God but what belonged to men—but because their love of their Master does not let them hear anything ominous or humiliating.

(Ver. 21 seq.) While they were conversing in Galilee, Jesus said to them: The Son of Man is to be handed over to the hands of men, and they will kill him; and on the third day he will rise again. And they were greatly saddened. He always mixes sorrows with prosperity, so that when they come suddenly, they do not terrify the apostles; but they are carried by their prepared minds: For if they are saddened by his impending death, they should be joyful at the news of his resurrection on the third day. Furthermore, their grief and sorrow are not due to disbelief (otherwise they would have known that Peter was rebuked because he did not understand the things of God, but those of men), but rather because out of love for their master, they are willing to hear nothing negative or humiliating about him.

Thus does He ever mix the joyful and the grievous; if it grieves them that He is to be put to death, they ought to be gladdened when they hear, And shall rise again the third day.

That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.

That is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry.

Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:" the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."

And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.

"Likewise shall also the Son of Man suffer of them." Seest thou how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by presently working great miracles. Yea, and whensoever He speaks of His passion, presently He works miracles, both after those sayings and before them; and in many places one may find Him to have kept this rule.

"Then," for instance, it saith, "He began to signify how that He must go unto Jerusalem, and be killed, and suffer many things." "Then:" when? when He was confessed to be Christ, and the Son of God.

Again on the mountain, when He had shown them the marvellous vision, and the prophets had been discoursing of His glory, He reminded them of His passion. For having spoken of the history concerning John, He added, "Likewise shall also the Son of Man suffer of them."

And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, "As they abode in Galilee," so it saith, "Jesus said unto them, The Son of Man shall be betrayed into the hands of sinful men, and they shall kill Him, and the third day He shall rise again."

Now in doing this, He by the greatness of the miracles was abating the excess of their sorrow, and in every way consoling them; even as here also, by the mention of John's death, He afforded them much consolation.

But when they heard these things, they do not ask Him when Elias cometh; being straitened either by grief at His passion, or by fear. For on many occasions, upon seeing Him unwilling to speak a thing clearly, they are silent, and so an end. For instance, when during their abode in Galilee He said, "The Son of Man shall be betrayed, and they shall kill Him;" it is added by Mark, "That they understood not the saying, and were afraid to ask Him;" by Luke, "That it was hid from them, that they might not perceive it, and they feared to ask Him of that saying."

As for these matters let us inquire by what person or persons He will be delivered up into the hands of men; for there we are taught of whom He will suffer, and in what place He will suffer; but here, in addition, we learn that while His suffering many things takes place at the hands of the aforesaid, they are not the prime causes of His suffering many things, but the one or ones who delivered Him up into the hands of men. For some one will say that the Apostle, interpreting this, says with reference to God, "He that spared not His own Son, but delivered Him up for us all; " but the Son also gave Himself to death for us, so that He was delivered up, not only by the Father but also by Himself. But another will say not merely that, but also collecting the passages together, will say that the Son is first delivered up by God,-then about to be tempted, then to be in conflict, then to suffer for men, or even for the whole world that He might take away its sin, -to the prince of this age, and to the rest of its princes, and then by them delivered into the hands of men who would slay Him. The case of Job will be taken as an illustration. "Lo, all that is his I give into thy hands, but do not touch him; " thereafter, he was, as it were, delivered up by the devil to his princes, namely, to those who took prisoners of war, to the horsemen, to the fire that came down from heaven, to the great wind that came from the desert and broke up his house. But you will consider if, as he delivered up the property of Job to those who took them captive, and to the horsemen, so also he delivered them up to a certain power, subordinate to "the prince of the power of the air, of the spirit that now worketh in the sons of disobedience," in order that the fire which descended thence on the sheep of Job might seem to fall from heaven, to the man who announced to Job that "fire fell from heaven, and burned up his sheep, and consumed the shepherds likewise." And in the same way you will inquire whether also the sudden mighty wind, that came down from the desert and assailed the four corners of the dwelling, was one of those which are under the devils to whom the devil delivered up the banquet of the sons and daughters of Job, that the house might fall on the children of the just man, and they might die. Let it be granted, then, that, as in the case of Job, the Father first delivered up the Son to the opposing powers, and that then they delivered Him up into the hands of men, among which men Judas also was, into whom after the sop Satan entered, who delivered Him up in a more authoritative manner than Judas. But take care lest on comparing together the delivering up of the Son by the Father to the opposing powers, with the delivering up of the Saviour by them into the hands of men, you should think that what is called the delivering up is the same in the case of both. For understand that the Father in His love of men delivered Him up for us all; but the opposing powers, when they delivered up the Saviour into the hands of men, did not intend to deliver Him up for the salvation of some, but, as far as in them lay, since none of them knew "the wisdom of God which was hidden in a mystery," they gave Him up to be put to death, that His enemy death might receive Him under its subjection, like those who die in Adam; and also the men who slew Him did so, as they were moulded after the will of those who wished indeed that Jesus should become subject to death. I have deemed it necessary also to examine into these things, because that when Jesus was delivered up into the hands of men, He was not delivered up by men into the hands of men, but by powers to whom the Father delivered up His Son for us all, and in the very act of His being delivered up, and coming under the power of those to whom He was delivered up, destroying him that has the power of death; for "through death He brought to nought him that hath the power of death, that is, the devil, and delivered all them who through fear of death were all their lifetime subject to bondage."

This seems to be so like a warning He had given above, that a man might easily say that the Lord now repeated what He had said before; yet is it not so; He had not before said that He must be betrayed, but we hear now not only that He must be betrayed, but that He must be betrayed into the hands of men. The Son of Man indeed was delivered up by God the Father according to the Apostle (Rom. 8:32.), but different powers gave him up into the hands of men.

Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.)

The Lord often foretold to His disciples the mysteries of His passion, in order that when they come to pass, they might be the lighter to them from having been known beforehand.

And while they abode in Galilee, Jesus said unto them, The Son of Man shall be betrayed into the hands of men: and they shall kill Him, and the third day He shall be raised again. And they were exceeding sorry. He continually foretells the Passion, so that no one would think that He suffered unwillingly, and also, to train them so that they would not be shaken by the unexpected when it occurred. To the sorrow He weds the joy, that He will rise.

And when they conversed together in Galilee, etc. Above, the tranquility of glory was figured through liberation from the power of demons; this liberation was accomplished through the death of Christ; Hebrews 2:14: that through death he might destroy him who had the empire of death, that is to say, the devil, and might deliver them who through the fear of death were all their lifetime subject to servitude. Therefore he immediately adds the foretelling of the passion. And first the foretelling is presented; secondly, its effect, at and they were troubled exceedingly. Our Lord had previously foretold his passion, and now again, and in what follows. And why so many times? Because things foreseen disturb less; therefore, because it was going to happen that the disciples would be scandalized at the death of the Lord, he willed to foretell it often to them, so that they would be less scandalized. But he always adds something. Previously he touched on the killing, but not on the betrayal; here he touches on the betrayal, saying the Son of man shall be betrayed. And rightly he says Son of man, because even though the one who is betrayed is the Lord of glory, yet it is according as he is the Son of man that he is betrayed. Hence Augustine says: although certain things are said of the Son of God and of the Son of man, yet they are distinguished, because the infirmities are said of the human nature, and the stable things of the divine nature. But he does not say by whom he was betrayed. Because he delivered himself; Galatians 2:20: who delivered himself for me. He was delivered by the Father: who spared not even his own Son, but delivered him up for us all, Romans 8:32. Likewise he was betrayed by Judas; above at 10:4: who also betrayed him. Likewise by the demons: John 13, it says that the devil put it into his heart that Judas should betray him. And Wisdom 2:12: come, let us kill the just one.

By this announcement of the Lord the disciples were made very sorrowful, not attending to that He said, And shall rise again the third day, nor considering what He must be to whom the space of three days was enough to destroy death.

And the third day he shall rise again. Hosea 6:3: he will revive us after two days; on the third day he will raise us up, and we shall live in his sight. Then follows the effect: and they were troubled. They were attentive both to the death and to the resurrection, but they did not see the utility. John 16:6: because I have spoken these things to you, sorrow has filled your heart.