Chapter 19
Chapter XIX.
Second, he refutes tenacity in possessing by approving a twofold liberality.
1. And having entered, he was passing through Jericho,
etc. Above he refuted cupidity by approving poverty; here, second, he refutes tenacity by approving liberality.
And since the dispersal and sharing of temporal goods is the way to the multiplication of spiritual goods, therefore in this part he first approves the liberality that distributes temporal goods;
second, the diligence in multiplying spiritual goods,
at the passage: As they were hearing THESE things, he added,
etc. The first he does through an explicit example;
the second, through a parabolic one.
Therefore an example is introduced
through which liberality is commended, by which Zacchaeus was made just from being impious; and though he was a camel, he passed through the eye of a needle and gave to the rich a model for entering into heaven. In this example, then, three commendable things
are introduced in Zacchaeus, through which his example is to be imitated, and it is also a sign of the calling of the Gentiles; on account of which this Gospel is also read at the dedication of churches. And these are the eagerness of Zacchaeus himself to see Christ;
the hospitality of Zacchaeus himself
in receiving Christ,
at the passage: And when he came to the place;
the liberality of Zacchaeus himself in distributing his goods,
at the passage: But Zacchaeus, standing,
etc.
Now the eagerness
of Zacchaeus is commended on three grounds, namely on the part of what attracted, what retarded,
and what expedited.
For true eagerness is that in which the soul is drawn to Christ, and if impediments arise, nevertheless desire is not broken but rather burns more ardently.
2. (Verse 1). First, therefore, as to the attracting cause,
which indeed was the presence of Jesus Christ, he says: And having entered, he was passing through Jericho,
that is, he was walking through Jericho. For Jericho
was the city which the Jews overthrew after crossing the Jordan, as is told in Joshua chapter six; but it was rebuilt under Ahab, king of Israel: whence Third Kings chapter sixteen: "In the days of Ahab, Hiel of Bethel built Jericho. He laid its foundations at the cost of Abiram, his firstborn, and set up its gates at the cost of Segub, his youngest, according to the word of the Lord, which the Lord had spoken by the hand of Joshua, the son of Nun." The Lord illuminated this city by his presence, by which he condescended to sinners, by which he also drew sinners to himself. For compassion draws the wretched, as a magnet draws iron.
3. (Verse 2). Therefore there follows the attraction of the sinner;
on account of which it continues: And behold, a man by the name of Zacchaeus:
whose name was well-known and widely spoken of, not on account of the fame of virtue, but the infamy of rapacity.
Whence he adds: And he was a chief of the tax collectors,
who pursued the profits of the world by right and by wrong. Now he held this leadership
not on account of justice, but on account of money.
And therefore he adds: And he was rich,
and thus hunchbacked like a camel and unfit for the kingdom; above in the eighteenth chapter: "It is easier for a camel to pass through the eye of a needle," etc.; and yet by divine power he was brought in, because he was drawn by love of Christ himself.
4. (Vers. 3.). Whence it is also added: And he sought to see Jesus, who he was;
which he would not have done so eagerly unless he loved him, nor would he have loved or believed unless he had been preceded by his grace, because John 6: "No one comes to me unless my Father who sent me draws him." Jesus drew this man so that he might be an example to others. Whence he was already fulfilling the counsel of the Wise Man, according to that passage of Proverbs 8: "Receive my instruction and not money; choose doctrine rather than gold." He who thus seeks Jesus finds him, according to that passage of Wisdom 1: "Seek him in simplicity of heart, for he is found by those who do not tempt him," etc.
5. Second, as to the hindering factor,
which was the press of the people, he adds: And he could not on account of the crowd, because he was small of stature.
This crowd
hindered him, which has always been accustomed to hinder those wishing to come to Christ. For this crowd hindered the illumination of the blind:
above in the eighteenth chapter: "When he heard the crowd passing by," etc. "But they rebuked him, that he should be silent"; the petition of the paralytic:
Mark 2: "They came to him bearing a paralytic, who was carried by four; and they could not bring him before him on account of the crowd"; the liberation of the deaf and mute:
Mark 7: "Taking him apart from the crowd, he put his fingers into his ears, and spitting, touched his tongue"; the raising of the dead:
Matthew 9: "When the crowd had been put out, he entered and took her by the hand." It also hinders the approach of Zacchaeus,
as is said here, because he could not on account of the crowd.
For a crowd prone to evil calls one back from Jesus rather than leads one to him; on account of which Sirach 18: "Do not delight in crowds nor in small gatherings, for their transgression is continual." Therefore Exodus 23: "You shall not follow a crowd to do evil, nor in a judgment shall you yield to the opinion of the many, so as to deviate from the truth." Therefore it is said in Matthew 14: "Having dismissed the crowd, Jesus went up on the mountain alone to pray."
6. (Vers. 4.). Third, as to the facilitating factor,
which indeed was the height of the sycamore tree, he adds: And running ahead, he climbed up into a sycamore tree to see him, because he was about to pass that way.
In this his eagerness appears both in running ahead and in climbing up high, so that what he lacked in himself he might supply through an external aid. Whence the Gloss says: "Because by the devotion of faith, what nature lacks for seeing the Savior he supplies by climbing the tree; justly, he received the blessing of the Lord's hospitality, which he desired but did not dare to ask for."
7. But here it should be noted that the Evangelist so carefully expresses the name of the city, the name of the man, and the name of the tree more on account of the mystery than on account of the demands of narrating the event. - On account of which it should be understood that this tax collector rightly designates the Gentile people. Jericho, which is interpreted as "moon," as was touched upon above, designates the world on account of its deficiency and mutability: because, in First John 2, "the world passes away and its concupiscence." Joshua destroyed this city, nor was anyone saved in it except Rahab the harlot, who believed the messengers of Joshua and received them — because the true Jesus condemned this worldly manner of life by appearing in the flesh: nor can anyone be saved except he who believes; John 1: "He was in the world, and the world was made through him, and the world did not know him"; and after: "But as many as received him, he gave them the power to become sons of God, to those who believe," etc.; whence Hebrews 11: "By faith the walls of Jericho fell down. By faith Rahab the harlot did not perish." Whence that Rahab signifies the Church of the Gentiles converted to Christ. - And this same thing is signified by Zacchaeus the tax collector, who was seeking to see Jesus, namely so that he might know the true God: in which he signifies the people of the Gentiles, just as also Naaman the Syrian, of whom in Fourth Kings 5: "Naaman, commander of the army of the king of Syria, rich, but leprous," who, coming to Elisha, was healed. Whence also in John 12 the Gentiles say: "We wish to see Jesus"; but they cannot, both on account of the disturbance of phantasms and on account of the deficiency of natural light, because this is above reason; and therefore it is necessary to ascend through faith to know him.
Whence by the sycamore, which is interpreted as "foolish fig," is understood the eminence of faith, which seems to be foolishness, according to that passage in First Corinthians 1: "We preach Christ crucified, to the Jews indeed" a scandal, "but to the Gentiles foolishness." Into the belief of this foolishness he must ascend who wishes to arrive at wisdom, according to that passage in First Corinthians 3: "If anyone among you seems to be wise, let him become a fool, that he may be wise." For the foolishness of faith leads to the eminence of the wisdom of Christ, "and this as it were through six steps, because faith disposes to prudence, prudence to knowledge, knowledge to counsel, counsel to understanding, and understanding to wisdom. And this is the throne of Solomon, to which one ascends by six steps, according to what is intimated in Third Kings 10. Whence also in the Psalm it is said:
"Blessed is the man whose help is from you; he has disposed ascents in his heart" etc. "For the lawgiver shall give a blessing; they shall go from virtue to virtue" etc. This eagerness of Zacchaeus, therefore, was both an exemplar
to be imitated and a figure
of the conversion of the gentiles to Christ, through whose faith those who are helped are raised up to contemplate him. Hence the Gloss: "Through a praiseworthy foolishness he discerns the Lord passing nearby, because, even if not yet so firmly as he truly is, he already nonetheless hastily and as if in passing fixes his attention on the light of heavenly wisdom." Therefore Isaiah 7, according to another translation: "Unless you believe, you will not understand."
8. (Verse 5). And when he had come
etc. After he expressed the eagerness of Zacchaeus to see Christ, here secondly he expresses the hospitality toward receiving Christ.
In describing this, three things are introduced, namely the condescension
on the part of Christ, the devotion
on the part of Zacchaeus, and the murmuring
on the part of the perverse people.
First, therefore, as regards the condescension on the part of Christ,
he says: And when he had come to the place, Jesus, looking up, saw him,
with a gaze of kindness, by which he showed that he approved the publican's disposition by a sign; the Psalm: "The eyes of the Lord are upon those who fear him and upon those who hope in his mercy." He looked upon
this one "because he was small of stature"; "for the Lord is exalted and regards the lowly," namely through condescension.
And he said to him: Zacchaeus, make haste and come down,
to bestow the benefit of hospitality; and this he does as a sign of great condescension, he who was not ashamed to seek lodging. Hence the Gloss: "Uninvited, he invites himself, because, even though he had not yet heard the voice of one inviting, he nevertheless heard the disposition."
And note that he says make haste,
because we ought to be prompt in the works and benefits of hospitality, following the example of Zacchaeus and also of Abraham: Genesis 18: "Abraham hastened into the tent to Sarah and said to her: Make haste, mix three measures of fine flour and make cakes baked under ashes. And he himself ran to the herd and took a very tender calf and gave it to a servant, who hastened and cooked it." — And Christ asked this because he was in need; hence he adds: For today I must stay in your house,
as an example of humility. For it was an example of humility that he wished to be in the house of a sinner; it was also an example of humility that he humbly indicated his need and occasion, whereby he required the lodging of another, according to that saying in Matthew 8: "Foxes have holes, and the birds of the air have nests" etc. And this is a word rather of humility than of courtesy, because Christ came into the world more to teach humility than to teach courtliness. Therefore he himself said to the disciples, Matthew 11: "Learn from me, for I am meek and humble of heart." Jeremiah marvels at this condescension, saying in Jeremiah 14: "Why will you be as a sojourner in the land and as a wandering man, turning aside to lodge?" and Baruch 3: "He conversed with men."
9. (Verse 6.). Second, with regard to the devotion of Zacchaeus, he adds: And he made haste and came down and received him with joy: in which his devotion is shown, because he not only offered hospitality hastily, but also joyfully. For such a disposition is most necessary: First Peter four: "Above all things have mutual charity among yourselves continual"; and afterward: "Being hospitable to one another without murmuring." For there ought not to be sadness, but gladness; Second Corinthians nine: "God loves a cheerful giver"; and Hebrews last chapter: "Let brotherly charity remain in you, and do not forget hospitality. For by this some have pleased God, having received Angels as guests." On account of which also holy Job said, chapter thirty-one: "The stranger did not remain outside; my door was open to the traveler." And this ought to be done, because whoever receives the members of Christ receives Christ himself; Matthew twenty-five: "I was a stranger, and you took me in"; and afterward, to those asking how they did these things, he responds: "What you did to one of the least of mine, you did to me." Whence also Zacchaeus was saved through this hospitality; similarly also Lot was freed from Sodom through the Angels received as guests, Genesis nineteen. And similarly the Shunammite woman, through Elisha, whom she received as a guest, both had offspring, though she was barren, and afterward her son was raised from death, Fourth Kings four. And the woman of Zarephath, by receiving Elijah, escaped the danger of famine, Third Kings seventeen. And universally those who were hospitable obtained divine grace, because, as is said in Deuteronomy ten, "The Lord loves the stranger and gives him food and clothing"; whence Proverbs nineteen: "He who has mercy on the poor lends to the Lord."
10. (Verse 7.) Third, with regard to the murmuring of the perverse people,
he adds: And when all saw,
namely with the eye of perverse judgment, concerning which Sirach 11: "Like a spy watching for the fall of his neighbor: for the plotter, turning good things into evil, places a stain even upon the elect." - And because murmuring follows upon evil judgment, he therefore adds: They murmured, saying that he had turned aside to a sinful man,
namely by the whispering of a deceitful word, which is greatly to be avoided: therefore it is said in Wisdom 1: "Guard yourselves from murmuring, which profits nothing, and spare your tongue from detraction." But this murmur
displeases God greatly in every way; therefore Lamentations 3: "Why does a living man murmur, a man for his sins?" But this people always willingly murmured: Exodus 16: "The whole congregation of the children of Israel murmured against Moses and against Aaron"; and Numbers 11: "A murmuring of the people arose against the Lord." And therefore 1 Corinthians 10: "Neither murmur, as some of them murmured and perished by the destroyer." And now they murmured against the Lord, and in this they bore the figure of that nation murmuring against the Lord because he received the gentiles. Whence the Gloss says: "It is manifest that the Jews always hated the people of the gentiles, or did not understand their salvation: whence also against Peter it is said: Why did you go in to men having the foreskin
?" Acts 11. On account of which it should be understood that, as was touched upon above, by the entry of Christ into the house of Zacchaeus, the chief of the tax collectors, is understood his entry into the Church of the gentiles, by which he was gladly received. Therefore Christ told Zacchaeus to descend
to humility, because it was fitting that he should remain in his house, with the synagogue deserting the faith; Acts 13: "It was necessary that the word of God should be spoken to you first: but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the gentiles."
11. And note that the house in which Christ remains is sevenfold: the first, namely, is the house of material habitation,
in which he remains in the person of the poor: Isaiah 58: "Break your bread for the hungry and bring the needy and the wandering into your house," etc.
The second is the house of the constructed basilica,
in which he remains in the Sacrament of the altar: Matthew 21: "My house shall be called a house of prayer"; and the Psalm: "I will enter into your house," etc.
The third is the house of the Church militant,
in which he remains in his members: 1 Timothy 3: "I write these things to you, son, so that you may know how you ought to conduct yourself in the house, which is the Church of the living God, the pillar," etc.
The fourth is the house of the virginal womb,
in which he remains through the presence of the flesh: the Psalm: "Holiness befits your house for length of days."
The fifth is the house of a clean conscience,
in which he remains by the spirit of holiness: Wisdom 8: "Entering into my house, I shall find rest with her, for she has no bitterness," etc.; and again Sirach 32: "Run ahead first to your house, and there play and pursue your designs."
The sixth house is that of Sacred Scripture,
in which he remains in the light of truth: the Psalm: "God shall be known in her houses, when he shall protect her"; and Proverbs 9: "Wisdom has built herself a house, she has hewn out seven pillars," etc.
The seventh house is that of the heavenly Jerusalem,
in which he remains in the joy of blessedness: John 14: "In my Father's house there are many mansions"; and again the Psalm: "I was glad at the things that were said to me: We shall go into the house of the Lord."
Since therefore he is received in these seven ways in the Church of the Gentiles, which is signified by Zacchaeus, for this reason this Gospel is read at the Dedications of churches, which signify spiritual houses, concerning which 1 Peter 2 says: "Coming to him, a living stone," "you also as living stones are built up into spiritual houses, a holy priesthood, offering spiritual sacrifices, acceptable," etc.
12. (Verse 8). But Zacchaeus, standing,
etc. After describing the eagerness and hospitality of Zacchaeus, here he describes his liberality,
which indeed he describes with respect to a threefold condition, namely with respect to the sufficient offering
of Zacchaeus, the receiving acceptance
of Christ, and the reason
principally moving him.
First therefore, with respect to the sufficient offering of Zacchaeus,
he sets forth: But Zacchaeus, standing,
from manliness of heart:
Ephesians 6: "Stand therefore, having your loins girt about with truth"; said to the Lord: Behold, half of my goods, Lord, I give to the poor,
from liberality of heart:
in which perfect liberality is shown, because he gives abundantly;
for he gives half,
according to that of Tobit 4: "Son, if you have much, give abundantly; but if little, even that give willingly," etc., in imitation of him "who gives to all abundantly and does not reproach," James 1.
He gives licitly,
whence he says: Of my goods;
Proverbs 3: "Honor the Lord from your substance"; against which Sirach 34: "The Most High does not approve the gifts of the wicked"; and therefore it is added there: "He who offers sacrifice from the substance of the poor," etc.
Likewise he gives promptly,
whence he says: I give;
Proverbs 3: "Do not say to your friend: Go and come back, when you can give at once"; and Sirach 4: "Do not afflict the heart of the needy, and do not delay giving to one in distress."
Likewise he gives discreetly,
because to the poor;
Sirach 12: "If you do good, know to whom you do it"; and above, chapter 14: "Invite the poor, the feeble, the blind, and the lame."
Likewise he gives in an orderly manner,
that is, properly, by restoring what belongs to others, and not only restoring what was taken, but also the damage.
Hence he says: If I have defrauded anyone, I restore fourfold.
He says this according to the Law, Exodus twenty-two: "If anyone shall have stolen a sheep, he shall restore four." This moreover is necessary for perfect liberality: hence Augustine: "One of these without the other does not suffice: nor does the grace of liberality apply, because it is gifts, not spoils, that are sought."
13. (Verse 9.). Secondly, with regard to the accepting reception of Christ,
he adds: But Jesus said to him: Because today salvation has been made for this house, through the bestowal of divine grace, which was given at Christ's presence, through which the Church is dedicated and sanctified: the Gloss: "Salvation,
which once filled the house of the Jews, today has shone forth upon the people of the Gentiles," according to that passage of Isaiah forty-nine: "It is a small thing that you should be my servant to restore the remnants of Israel. I have given you as a light to the nations, that you may be my salvation even to the ends of the earth." And this salvation
is owed to the predestined.
Therefore he adds: Because he also is a son of Abraham:
the Gloss: "A son,
not by flesh, but by faith"; Romans nine: "Neither are all who are the seed of Abraham children, but in Isaac shall your seed be called." For "not those who are children of the flesh are children, but those who are children of the promise are reckoned as seed." And concerning these children, above in chapter three: "God is able from these stones to raise up children to Abraham"; and John eleven: "Jesus suffered, that He might gather into one the children of God who had been scattered."
14. (Verse 10.). Thirdly, with regard to the motivating reason,
he adds: For the Son of Man came to seek,
through wisdom;
the Psalm: "I have gone astray like a sheep that was lost; seek your servant, O Lord," etc.
And to save what had perished,
namely through mercy:
the last chapter of Second Paralipomenon: "Unworthy as I am, you will save me according to your great mercy"; and this is saving mercy. On account of which He is also called Jesus:
Matthew one: "You shall call His name Jesus: for He shall save His people from their sins"; and Acts four: "Neither is there salvation in any other. For there is no other name under heaven given to men, by which we must be saved." Hence Romans ten: "Everyone, whosoever shall call upon the name of the Lord, shall be saved."
15. As they were hearing these things,
etc. After He approved liberality in distributing temporal goods by an explicit example, here by a parabolic example He commends diligence in multiplying spiritual goods,
and conversely reproves negligence.
Moreover, this diligence
consists in the liberal distribution of spiritual goods themselves, and negligence
in their concealment. In setting forth this parable, therefore, one proceeds in this order. For first he sets forth the occasion for introducing the parable;
and secondly he adds the orderly description of the parable itself,
at the passage: He said therefore: A certain nobleman,
etc.
Regarding the occasion,
it should be noted that he indicates a twofold occasion for introducing this parable, namely the rational confutation of the rebellious
and the instruction of the simple.
16. (Verse 11.). First, therefore, as regards the confutation of the rebellious,
he says: AS they heard these things,
namely those who were murmuring, he added and spoke a parable, because he was near Jerusalem,
in which, namely, he was to be killed by the rebellious Jews, according to what the Evangelist narrates in what follows concerning his passion that took place in Jerusalem. Therefore he speaks a parable in which the confutation of the rebellious is set forth, according to what is placed at the end of the parable: "But as for those enemies of mine, who did not want me to reign over them, bring them here and slay them before me." Now they fell into this rebellion because they did not have the diligence to know the grace of Christ; and therefore they were blinded and hardened, because they were attacking the grace which they ought to have received. And for this reason, by the just judgment of God, the truth was set before them not explicitly, but wrapped in the enigmas of parables, according to that passage in Matthew thirteen: "I speak to them in parables, because seeing they do not see, and hearing they do not hear nor understand, that the prophecy of Isaiah might be fulfilled in them, which says: By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. For the heart of this people has grown gross, and with their ears they have been dull of hearing, and their eyes they have shut, lest at any time they should see with their eyes and hear with their ears and understand with their heart, and I should heal them," Matthew thirteen, from Isaiah six.
17. Second, as regards the instruction of the simple,
he adds: And because they thought that the kingdom of God would be manifested immediately.
The disciples themselves supposed this, because they believed that Christ the redeemer and savior was going to Jerusalem for the display of his royal power. Whence also, according to the sequence of the narrative of the evangelical history, at this time "the mother of the sons of Zebedee came to Jesus," when, according to what is said in Matthew twenty, "she said to the Lord: Command that these my two sons may sit
one at your right hand and one at your left in your kingdom." Whence the Gloss: "Because the disciples supposed that the kingdom of God was about to come immediately, he illuminates this ignorance of theirs, teaching that he would spread the faith of his kingdom throughout the whole world and at the end of the age would come as judge and king of all." Whence this parable is also for the instruction of all who wish to arrive at the kingdom, so that they may understand that they cannot arrive at it except through the multiplication of spiritual goods and faithful service, according to what is said in Matthew seven: "Not everyone who says: Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father, who is in heaven, he shall enter into the kingdom of heaven." This will of God, moreover, consists in the faithful use and dispensation of the spiritual goods entrusted to us, according to that passage above in chapter twelve: "Who, do you think, is the faithful and prudent steward, whom the Lord has set over his household?" "Amen I say to you, that he will set him over all his goods which he possesses."
18. (Vers. 12.). He said therefore: A certain man
etc.
After the occasion for introducing the parable, there follows here the ordered exposition of what has been introduced:
concerning which there is first described the state of merit and demerit;
and secondly, the state and form of judgment,
at the passage: And it came to pass, that he returned, having received the kingdom
etc.
Concerning the state of merit and demerit,
three things are introduced, namely the withdrawal of the divine presence
in Christ's ascension, the conferral of heavenly grace
in the sending of the Holy Spirit, and the hardening of human perfidy
in the rebellion of the Jews.
First, therefore, as regards the withdrawal of the divine presence in the ascension of Christ, he says: He said therefore: A certain nobleman went into a far country. This nobleman is Christ, who was noble according to the flesh, since he was of royal lineage: above in the eighteenth chapter: "Jesus, Son of David," etc.; he was more noble as regards his superadded power, according to Proverbs, the last chapter: "Her husband is noble in the gates, when he sits among the senators of the land," and this will be at the judgment; but he is most noble as regards his origin from the Father. Therefore Revelation nineteen: "He has on his garment and on his thigh written: King of kings and Lord of lords." Truly noble, from whose generation—to be praised, to be declared, and to be contemplated—every tongue falls short: Isaiah fifty-three: "Who shall declare his generation?" Therefore the Angel to the Virgin, above in the first chapter: "He shall be great and shall be called the Son of the Most High, and the Lord shall give to him," etc. He went into a far country, when he ascended into heaven and into the highest heaven, which is most distant from the earth both by local distance and by qualitative difference. Therefore as a figure of this, Proverbs seven: "The man is not in his house; he has gone on a very long journey." And this indeed was accomplished in the ascension: the Psalm: "Sing praises to God, who ascends above the heaven of heavens to the east." And then was verified that word of Isaiah fifty-five: "As the heavens are exalted above the earth, so are my ways exalted above your ways." And since he so went into heaven that he is to return for judgment, therefore he adds: To receive for himself a kingdom and to return, he went, namely, to the kingdom, but reigning he shall return for judgment, according to that word of Acts one: "Men of Galilee, why do you stand looking into heaven?" etc. He shall come, however, as a king with power, according to that word of Matthew twenty-four: "Then they shall see the Son of Man coming in the clouds with great power," and then he shall return from the far country: Isaiah thirty: "Behold, the name of the Lord comes from afar, his burning wrath, and heavy to bear."
19. (Verse 13). Second, with regard to the conferral of grace in the sending of the Holy Spirit, he adds: And having called his ten servants, he gave them ten minas. By the calling of the servants we understand the calling of preachers and prelates, who ought to be called, because Hebrews 5: "Neither does anyone take the honor to himself, but he who is called by God, as Aaron was." These are called servants both from serving and from preserving: from serving, through the reverence of humility, according to that saying of Matthew 20: "Whoever wishes to be first among you shall be your servant." They are also called servants from preserving, through the guardianship of the flocks, because they ought to preserve and guard the Lord's flock: 3 Kings 20: "Guard this man; if he escapes, your life shall be for his life." And concerning these, 1 Peter 5: "Elders, feed the flock that is among you, not as lording it over the clergy, but being made a pattern of the flock from the heart." These are said to be ten either on account of the sufficiency of the number, or because all service of Christ is reduced to the perfect observance of the ten commandments; of which the Apostles had literal knowledge from the law of the Decalogue; but they did not have spiritual understanding and perfect observance except through the grace given to them. Therefore he is said to have given ten minas, that is, grace sufficient for understanding, fulfilling, and preaching those precepts. Whence Bede: "He calls ten servants when he chooses disciples imbued with the letter of the Decalogue; he gives ten minas when after the resurrection he opens their understanding, so that they may spiritually understand the sayings of the Law." And this was fully accomplished when they were taught the truth through the Holy Spirit; whence John 16: "When that Spirit of truth shall come, he will teach you," etc. Moreover, he gave ten minas to intimate the perfect understanding of the Scriptures; whence the Gloss: "A mina weighs ten drachmas; and every word of Scripture, because it suggests the perfection of heavenly life, shines as it were with the weight of the hundredfold number." In designation of which, that Spirit came ten days after the Ascension and descended upon twelve times ten, that is, "one hundred and twenty," for the perfection of the ministry and the mystical body, according to Ephesians 4: "He who descended is the same who also ascended, that he might fill all things. And he himself gave some indeed to be Apostles, and some Prophets, and others Evangelists, and others pastors and teachers, for the perfecting of the saints, for the work of the ministry."
20. Now he gave them wisdom for the purpose of instructing the universal Church; and therefore he adds: And he said to them: Trade, until I come: trade, namely by preaching and bearing fruit: 1 Corinthians 12: "To each one is given the manifestation of the Spirit for profit." Now there is a threefold trade: indifferent, worst,
and best: indifferent,
by which temporal things are exchanged for temporal things: Baruch 3: "The children of Hagar, who sought out" etc. — Another indeed is evil,
by which spiritual things are exchanged for temporal things through simony: and this is displeasing to God, concerning which John 2: "He says to those selling doves: Take these things away from here, and do not make my Father's house a house of trade." — Another trade is the best,
by which one gives spiritual things in order to gather spiritual things: and this is good and pleasing to God, according to that passage of Isaiah 23: "Her trades and her wages shall be sanctified to the Lord." And concerning this, the last chapter of Proverbs: "She tasted and saw that her trade is good"; because "the kingdom of heaven is like a merchant" etc. Whence the Gloss: "Offer to the peoples the words of the Law examined by mystical interpretation, and receive from them the confession of faith and uprightness of morals."
He therefore who preaches for temporal gain is an evil trader; but he who does so for the gain of souls is a spiritual trader, such as Paul was, who said in 2 Corinthians 12: "I do not seek your things, but you." If however he also reaps carnal things here, provided he does not place his end there, but rather the contrary, he does not depart from spiritual trade nor make the Gospel a thing for sale. For this is permitted to be done not as the principal intention, but as ordered to something else, because, as is said in 1 Corinthians 9, "if we have sown spiritual things for you, it is no great thing if we reap your carnal things."
21. (Verse 14). Third, with regard to the hardening of human perfidy in the rebellion of the Jewish people,
it is added: But his citizens hated him.
These citizens
are said to be the Jews: whence the Gloss: "Citizens,
that is, the Jews, from whom Christ is according to the flesh," according to that passage in Romans 9: "Whose is the adoption of sons and the glory and the covenant and the giving of the law and the worship and the promises, whose are the fathers, and from whom Christ is according to the flesh, who is over all things God blessed." These citizens hated him, according to that passage of John 15: "That the word which is written in their Law may be fulfilled: Because they hated me without cause," when rather they ought to have loved him: and John 1: "He came unto his own, and his own received him not."
And because the Jews not only hated Christ when present, but also when rising and ascending, therefore he adds: And they sent an embassy after him, saying: We do not want this man to reign over us. They are said to send an embassy after Christ when they not only persecuted him in himself, but also in his body; whence the Gloss: "They not only hated him while present even unto the death of the cross, but also after his resurrection they sent persecution upon the Apostles and spurned the preaching of the heavenly kingdom." Whence it is said in Acts 8: "There arose a great persecution against the Church which was at Jerusalem, and all were scattered throughout the regions"; and 1 Thessalonians 2: "You became imitators of all the Churches which are in Judea in Christ Jesus, because you also suffered the same things from your own countrymen, just as they also from the Jews, who both killed the Lord and persecuted us and are contrary to all men, forbidding us to speak to the Gentiles that they might be saved, so as to fill up their sins always." Whence they denied him: John 19: "We have no king but Caesar." But by refusing Christ to reign over them, they lost the kingdom; whence Daniel 9: "It shall not be his people, who shall deny him"; and by refusing him to reign, they ceased to be citizens, according to that passage of Isaiah 1: "How has the faithful city become a harlot," etc. But they refused the heavenly one to reign because they loved the carnal kingdom: John 3: "The light came into the world, and they loved darkness rather than light." And thus was verified that passage of Isaiah 1: "I have nourished and brought up children, and they have despised me."
22. (Verse 15.). And it came to pass, that he returned, etc. After he described the state of merit, he here describes the form and state of judgment, which indeed the Evangelist describes: first, generally with respect to all; second, with respect to the faithful servants, at the passage: And the first came saying; third, with respect to the negligent, at the passage: And the third came saying; fourth, with respect to the rebellious, at the passage: But those enemies of mine, etc.
Moreover, he describes the state of judgment in general in a threefold manner, namely with regard to the manifest appearance of the judge himself, his authoritative command, and his strict inquiry.
First, therefore, as regards the manifest appearance of the judge, he says: And it came to pass, that he returned, having received the kingdom. The Gloss: "This will be when he who appeared humble will come to judge in the most manifest glory": Apocalypse 1: "Behold, he comes with clouds, and every eye shall see him, and those who pierced him." For then that coming of his will be manifest: whence above in the seventeenth chapter: "As the lightning from heaven shines upon those things that are under heaven, so also shall be the coming of the Son of Man"; because, as is said in First Corinthians 4, "he will bring to light the hidden things of darkness and will make manifest the counsels of hearts." But what is said in Amos 5: "The day of the Lord is darkness and not light, gloom and not splendor," is understood with respect to the proud and impious, whom a dark whirlwind will envelop, and they will be taken away, lest they see the glory of the Lord.
23. Second, as regards the authoritative command, he adds: He commanded the servants to be called, to whom he had given the money. This command will be one of supreme power, because he will also raise the dead: First Thessalonians 4: "The Lord himself shall descend from heaven with a command and with the voice of the Archangel and with the trumpet of God, and the dead who are in Christ shall rise first." This command will also be in his own power, according to that passage in John 5: "The hour comes, in which all who are in the tombs shall hear the voice of the Son of God." It will also be through the angelic ministry: Second Thessalonians 1: "In the revelation of our Lord Jesus Christ from heaven with the Angels of his power, in a flame of fire giving vengeance"; whence Matthew 13: "The Son of Man shall send his Angels, and they shall gather out of his kingdom all scandals and those who work iniquity." They also gather the good by the power and swiftness of their nature: the Psalm: "Bless the Lord, all his Angels, mighty in power, doing his word, to hear the voice of his words."
24. Third, as regards the strict inquiry, he adds: That he might know how much each one had gained by trading: the Gloss: "He will make it known: then the works and thoughts of all will be openly shown to all." Whence Daniel 7: "The judgment sat, and the books were opened"; this opening is the weighing of merits and demerits according to the comparison of deeds done to the norms of what ought to have been done. Whence Apocalypse 20: "I saw the dead, small and great, standing in the sight of the throne, and books were opened, and another book was opened, which is the book of life; and the dead were judged from those things which were written in the books"; because, according to what is said in Second Corinthians 5, "we must all be made manifest before the tribunal of Christ, that each one may receive the things proper to his body, according as he has done, whether good or evil." Whence to each one will be said that which is said to the steward above in the sixteenth chapter: "Render an account of your stewardship."
25. But the first came
etc. After he describes the form of judgment with respect to all, here he consequently describes it with respect to the faithful servants
. And since there was a twofold order of preachers, joined according to the twofold wall of the Church through the cornerstone, namely some who converted the people of the Jews, and others who converted the people of the Gentiles: therefore he first describes the remunerative judgment of the faithful servant in the instruction of the Jews:
secondly, in the conversion of the Gentile peoples,
at the words: And another came saying
etc.
Concerning the judgment of the faithful servants in the conversion of the Jews,
three things are introduced, namely the multiplication of the entrusted talent, the approbation of the heavenly judgment,
and the retribution of the accumulated reward.
26. (Verse 16). First, therefore, as regards the multiplication of the entrusted talent,
he says: But the first came saying: Lord, your mina has gained ten minas. The first
servant, however, is said to be the one to whom the office of preaching was first entrusted, as was Peter, to whom the synagogue of the Jews was entrusted to be converted; whence the Gloss: "The first servant is the order of doctors sent to the circumcision," who is therefore called first,
because, as is said in Acts thirteen, "it was necessary to preach the kingdom of God to you first." For this servant is said to have received one mina
on account of the unity of grace and doctrine; whence the Gloss: "He received one mina for trading, because he was commanded to preach one God, one faith, one baptism"; Ephesians four: "Being careful to preserve the unity of the spirit in the bond of peace, as you were called in one hope of your calling. One Lord, one faith, one baptism." He is also said to have gained ten minas
on account of the conversion of those who were under the Law; whence also the Gloss: "He gained ten minas, when by teaching he joined to himself the people established under the Law"; Acts five: "The multitude of men and women believing in the Lord was increasingly augmented, so that they cast the sick out into the streets, that when Peter came, they might be overshadowed and freed from infirmity." Therefore he offers this acquired people to the Lord as merit. As a figure of this, Genesis twenty-seven: "Arise, eat of my game, that your soul may bless me."
And note that he does not say: I gained,
but: the mina,
so as to say that word of Isaiah twenty-six: "All our works you have wrought in us, O Lord"; and that word of First Corinthians fifteen: "Yet not I, but the grace of God with me."
27. (Verse 17). Second, with regard to the acceptance of the heavenly judgment, he adds: And he said to him: Well done, good servant, because you have been faithful in a little. And note that well done is sometimes mocking, according to that passage of the Psalm: "They said: Well done, well done, our eyes have seen it." Sometimes it is flattering; the Psalm: "Let them be turned back immediately in shame who say to me: Well done, well done"; and again: "Let them bear their confusion at once who say to me: Well done, well done"; because flattery must be most swiftly repelled. Sometimes it is exhortatory, as here and in Matthew twenty-five: "Well done, good and faithful servant, I will set you over many things." Here, however, the servant is called good in performing service and faithful in keeping and dispensing what was entrusted to him: 1 Corinthians 4: "Here it is now required among stewards that one be found faithful"; and Proverbs 20: "Many men are called merciful, but who will find a faithful man?" He is therefore called faithful without qualification, because he preserved faithfulness in small things. For above in chapter sixteen: "He who is faithful in the least is faithful also in the greater." "But 'a little,' as the Gloss says, is whatever of gifts we receive in the present in comparison to future things. For we know in part and we prophesy in part," as is said in 1 Corinthians 13. In these things, however, he is faithful who faithfully shares them, "not seeking the things that are his own, but the things of Jesus Christ." Bernard: "You are truly a faithful servant of the Lord if, of the great glory of your Lord—although not going out from you, yet passing through you—nothing has happened to cling to your hands." Such a servant was Paul, who said in 2 Corinthians 2: "I am not as the many who adulterate the word of God, but from sincerity, as from God, before God, in Christ we speak."
28. Third, with regard to the retribution of the accumulated reward, he adds: You shall have authority over ten cities. Note that these ten cities are understood to be beatified souls, just as by the ten minas gained are understood souls converted to Christ: which he calls minas in the state of the way on account of their changeability, but in the state of the fatherland cities on account of the immutability of glory. And on this the Gloss says: "The ten cities are souls arriving through the words of the Law at the grace of the Gospel, over whom he who has worthily commended to God the money of the word is then set as one to be glorified. Whence First Thessalonians 2: What is our hope, or joy, or crown of glory? Are not you before the Lord Jesus," etc. They are said, however, to be set over them on account of a certain glorious excellence, not through authoritative command, because, First Corinthians 15, "when he shall have brought to nothing all principality and power and virtue," etc.; which is said with regard to the command of domination, not with regard to the degree of excellence and dignity, because great will be the dignity from the conversion of many; therefore it is said in First Timothy 3: "Those who minister well acquire for themselves a good degree"; and again in the fifth chapter: "Let the presbyters who rule well be held worthy of double honor," because both on account of themselves and on account of the people gained. Whence also Daniel 12: "Those who instruct many unto justice shall be as stars," etc. And therefore Ecclesiastes 7: "Wisdom has strengthened the wise man above ten princes of the city." Therefore, although the Jewish peoples were for the most part hardened, the Apostles nevertheless did not preach to them in vain. Whence Romans 11: "Has God cast away his people? God forbid; for I also am an Israelite of the seed of Abraham. God has not cast away his people, whom he foreknew"; and afterward: "So therefore also at this time a remnant according to the election by grace has been saved," which indeed redound to the glory of the preachers, according to that word of Isaiah 49, "You shall be clothed with all these as with an ornament."
29. (Verse 18). And another came saying, etc. After he has set forth the form of judgment concerning the order of preachers who labored faithfully in the conversion of the Jews, here secondly he sets forth concerning the order of preachers who were faithful in the conversion of the gentile peoples. Concerning which order two things are introduced, namely the faithfulness of ministry and the sublimity of reward.
First, therefore, regarding the faithfulness of ministry,
it says: And another came saying: Lord, your mina has made five minas.
The Gloss: "One mina makes five, because it converts the Gentiles, previously enslaved to the five senses, to the grace of the evangelical faith." As a figure of this, it was said to that Samaritan woman, who bore the figure of the Gentiles: "You have had five husbands," John 4. But when these five senses are converted to the service of God, then the mina of grace is said to be multiplied fivefold, according to that passage of Isaiah 19: "In that day there shall be five cities in the land of Egypt speaking the language of Canaan and swearing by the Lord of hosts. In that day there shall be an altar of the Lord of hosts in the midst of the land of Egypt and a pillar of the Lord near its border." Therefore the souls converted from the Gentiles are called five,
not because they are fewer than those converted from the Jews, but because the latter were guided according to the law of the Decalogue, while the former were guided according to the laws of the senses and carnal pleasures. On account of which the Jews are also said to have been called from near,
but the Gentiles from afar:
Ephesians 2: "He preached peace to those who were near, and peace to those who were far off."
30. (Verse 19). Second, regarding the sublimity of the reward,
he adds: And to this one he said: And you, be over five cities,
that is, have glory from the whole company of the faithful who were converted. Whence the Gloss: "With respect to those souls which you have imbued with faith and good conduct, be great and exalted, and be honored not only for your own merits but also for the progress of your hearers." From these Gentiles, Paul, the most noble preacher, although he called and considered himself the least of the Apostles, led the greatest multitude to the Lord's sheepfold, since, according to that passage of Isaiah 60, "the least shall become a thousand, and the little one a most mighty nation." Whence he himself also said in Galatians 2: "He who worked in Peter for the apostolate of the circumcision, worked also in me among the Gentiles."
31. And it should be noted that although he said ten servants were called on account of the universality of preachers, he takes up only three—namely, two good and one bad—to intimate that every preaching of the good
is bipartite according to the twofold people
and the twofold wall,
by reason of which there was also a twofold priesthood
and a twofold testament;
and a twofold
order of good preachers
is said to exist according to the twofold difference of sheep to be pastured. As a figure of this, Genesis thirty-two: "With my staff I crossed this Jordan, and now I return with two companies"; and John ten: "I have other sheep that are not of this fold"; and Ephesians two: "That he might create the two in himself into one new man, making peace." In designation of this also, the Lord sent forth the two princes of the Apostles as two preeminent preachers and leaders of those who preach, namely Peter and Paul, giving to Peter the preeminent power of working miracles, but to Paul the most profound wisdom for understanding mysteries; because, as is said in First Corinthians one, "Jews demand signs, and Greeks seek wisdom." Whoever therefore are good preachers are imitators of these two and lead to the Lord's manger either the ox or the ass, that is, ten minas or five, according to this difference of peoples. - And from this the difference appears between the parable that Matthew proposes concerning talents and that which Luke sets forth here: because this one regards the difference of preachers with respect to hearers,
but that one with respect to their own merits.
Therefore here it is said that he gave the same amount to all; but there, that he gave more to one and less to another. Hence also that one was proposed in Jerusalem, but this one on the way; in both, however, the zealous diligence of faithful preachers is approved, and negligence is reproved; in this one especially the perfidy of the rebellious Jews is condemned, since at the end of the parable there is added the slaying of the enemies, that is, of the rebellious Jews.
32. (Verse 20.). And the third came saying
etc. After he described the form of judgment with respect to all and with respect to the faithful, here he describes it with respect to the negligent,
who are all designated in the person of this third servant. Concerning this, however, four things are introduced by the Evangelist, namely the lazy servant's concealment, wicked excuse,
and just rebuke
and just condemnation.
First, therefore, as regards the lazy concealment of the servant himself, he adds: And the third came saying: Lord, behold, your mina, which I kept laid away in a napkin; The Gloss: "The third servant represents those who, after the Jews and gentiles have been gathered, negligently exercise the office of preaching entrusted to them." Concerning whom it is said in Jeremiah 48: "Cursed is he who does the work of God negligently and who withholds his sword from blood." It is done negligently when the gift of wisdom is hidden and concealed; therefore he says it was laid away in a napkin; concerning which Bede says: "He lays away money in a napkin who, though fit for preaching, either refuses to undertake the office of preaching or does not carry it out well once undertaken; but hides the gifts received under idle torpor, saying: It suffices me to give an account of myself. Why should I preach to others, or be compelled to give an account of others?" Such a one deserves to be cursed, because, Proverbs 11, "he who hides grain shall be cursed among the peoples." For he is a wicked shepherd who, having food, allows the sheep to die of hunger. On account of which, Sirach 29: "Lose your money for the sake of a brother and friend, and do not hide it under a stone unto destruction." And if this is said concerning money, how much more so concerning knowledge; whence Sirach 41: "Hidden wisdom and an unseen treasure, what profit is there" in either? Whence Ezekiel 3: "If when I say to the wicked," etc.; there the Gloss says: "It is a great peril to conceal the words of God."
33. But this is understood not of the concealment that comes from prudence — for in Ecclesiastes 3 it is said: "A time to be silent and a time to speak"; and in the Psalm: "In my heart I have hidden your words, that I might not sin against you"; on account of which it is said in Proverbs 10: "The wise hide knowledge"; and Sirach 20: "There is one who is silent and is found wise, and there is one who is hateful who is forward in speaking" —
but it is understood of the concealment that comes from fear, or flattery, or avarice, or negligence; therefore he says significantly: it was laid away in a napkin. For in a napkin the dead are wrapped; and the mina is laid away in a napkin when a dead affection toward one's neighbor hides speech and teaching on account of a wicked life, like those of whom it is said in Romans 1, "Who hold the truth of God in unrighteousness"; or on account of sloth of heart, because he does not have fraternal charity; on account of which, Sirach 30: "Good things hidden in a closed mouth are like offerings of food placed around a tomb." And therefore, as a figure of this, the hidden manna rotted, Exodus 16. And the mina in a napkin is not multiplied, and grain in a granary does not increase but is eaten by moths; it only bears fruit when it is sown. So also the word of God, which is compared to a price and to seed; and therefore Proverbs 15: "The lips of the wise shall spread abroad knowledge; the heart of fools shall be otherwise."
34. (Vers. 21.). Secondly, as to the wicked excuse,
he adds: For I feared you, because you are an austere man;
in which he excuses himself as a sluggard
through fear; Proverbs twenty-two: "The sluggard says: There is a lion in the way, a lioness in the paths, and I shall be killed in the midst of the streets." Whence also that word of the Psalm applies to such people: "They trembled with fear where there was no fear." - He excuses himself wickedly,
because he imposes the blame for his own negligence upon the severity of the judging Lord, when on the contrary He Himself says in Matthew eleven: "Learn from me, for I am meek and humble of heart," and in Romans two: "Do you not know that the kindness of God leads you to repentance?"
He also excuses himself foolishly,
because, when he ought to speak for himself, he speaks against himself, when he adds: You take up what you did not lay down, and you reap what you did not sow:
The Gloss: "The Lord reaps where He did not sow, that is, He holds guilty of impiety those to whom He did not minister the word of the Law or of the Gospel." In this he alleges the severity of the divine judgment, because the Lord punishes even the ignorant; and therefore he ought to fear that He will much more severely punish the negligent; whence Ecclesiasticus two: "Those who fear the Lord will seek out what is well-pleasing to Him." Moreover, the Lord punishes even those to whom He did not give the Law, from whom He requires justice, because, even if they do not have the written law, they nevertheless have the law of nature impressed within them; on account of which it is said in Romans two: "Those who sinned without the Law will perish without the Law." Whence also in the same place: "For when the Gentiles, who do not have the Law, do by nature those things that are of the Law, such as these, not having the Law, are a law unto themselves, who show the work of the Law written in their hearts, their conscience bearing witness to them," "when God will judge the hidden things of men through Jesus Christ";
35. (Vers. 22.). Thirdly, as to the just reproof of the servant,
it is added: He says to him: Out of your own mouth I judge you, wicked servant. Wicked servant
he calls him, because he was slothful
in neglecting, because he was proud
in justifying himself, and wicked
in accusing the lord. The Gloss: "Wicked,
because slothful in carrying out his duty, proud in accusing the divine judgment." And therefore out of his own mouth,
while he believes himself to be justifying himself, he rather accuses himself, according to that passage in Job nine: "If I would justify myself, my own mouth will condemn me; if I would show myself innocent, it will prove me wicked"; because, as Augustine says, "to speak well and to live wickedly is nothing other than to condemn oneself by one's own tongue."
This negligent servant, therefore, while he shows that he knows the judgment and severity of God, speaks against himself; whence he also adds: You knew that I am an austere man, taking up what I did not lay down, and reaping what I did not sow,
through the severity of vengeance, according to that passage of the Psalm: "When I shall receive the appointed time, I will judge justly."
36. (Vers. 23.). And why did you not put my money at the bank?
through the diligence of watchfulness, by which he ought to have multiplied the money of evangelical preaching by evangelizing, lest through negligence he incur divine wrath. Whence the Gloss: "If you knew me to be harsh and cruel, why did this thought not strike fear into you, so that you would know that I would seek what is mine more diligently?"
And note that he calls the mina his money,
because knowledge and grace and doctrine belong to God rather than to us; and therefore Ezekiel 2: "You shall speak my words to them"; the Gloss: "Not your own"; whence also Matthew 10: "For it is not you who speak," etc.
But this is money granted to us for bearing fruit, and therefore he adds: And at my coming I should certainly have exacted it with interest,
namely through the equity of justice, by which he exacts the interest of manifold fruitfulness. Whence the Gloss: "He who purchases the money of the word from the teacher by believing must necessarily repay it with interest by working." He therefore who neglected to teach others whom he could have taught, the negligence of those others will be imputed to him. Whence Chrysostom: "He who received seed for the purpose of sowing and does not sow at the time of sowing causes loss to the master, even if he guards the seed, as great a loss as the profit he could have made if he had sown at the opportune time." Whence also the Lord, coming to judgment, does not require only the gift that he gave, but also the fruit that he expected from the gift. Therefore he says in Matthew 3: "Every tree that does not bear good fruit shall be cut down and cast into the fire." Whence also concerning the fig tree, above in chapter 13: "Behold, it is three years since I have come seeking fruit on it and find none. Cut it down therefore; why should it even occupy the ground?" He seeks therefore both fruit from trees and interest from spiritual money; whence Gregory says that "when gifts are increased, the accounts of those gifts also grow."
37. (Vers. 24.). Fourth, as regards the just condemnation of the servant himself,
there is added: And he said to those standing by: Take the mina from him and give it to him who has ten minas. Those standing by
he calls those who assist him in judgment, whether Angels or other Saints, by whose judgment and approbation the reward corresponding to the gift uselessly held will be taken away, and glory and joy will be given to the faithful steward, according to that passage in Apocalypse 3: "Hold fast what you have, lest another receive your crown." This judgment the Lord also exercises in the present, taking away even gifts that have been granted on account of the sloth and misuse of the negligent. Whence the Gloss: "He who neglects to preach grace that has been bestowed by communicating it to others loses it; but it is increased for him who has labored in it, just as the royal chrism, which Saul lost through pride, David merited through obedience. For the Spirit of the Lord, which departed from Saul, was directed from that day forward upon David,
" 1 Kings 16. Whence also it is said in Matthew 21: "The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof."
But more is given to him who has ten minas,
on account of the mystery, because he designates the order of those who preached to the Jewish people, who also are finally to be converted to Christ. Whence the Gloss: "When all Israel shall be saved, then the whole fullness of spiritual grace, which we now exercise sluggishly, will be abundantly conferred upon the doctors of that time." Whence Romans 9: "Isaiah cries out for Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved."
38. (Vers. 28.). And because this seems unreasonable and incredible, that he should give to one who has abundance, therefore it is added: And they said to him: Lord, he has ten minas,
as if they were saying: this does not seem to be a right judgment.
39. (Vers. 26). Therefore he pronounces judgment generally for all, adding: But I say to you, that to everyone who has, it shall be given, and he shall abound:
The Gloss: "To one who uses what he has." - But from him who does not have,
namely right use, even what he has,
namely the divine gift, shall be taken away from him,
by divine judgment. Which is stated more expressly in Matthew 25: "What he seems to have shall be taken away from him." Whence then that saying of Proverbs 11 shall be verified: "Some distribute their own goods and become richer; others seize what belongs to others and are always in want." And therefore generally to everyone who has,
that is, having the desire of hearing,
shall be given the sense of understanding: Sirach 6: "If you love to hear, you shall be wise." To him who has the will of working,
shall be given the faculty of accomplishing: Philippians 2: "God is the one who works in you both to will and to accomplish." To him who has works,
shall be given understanding: the Psalm: "From your commandments I have understood." "I have understood above the elders," etc. To him who has justice,
shall be given wisdom: Sirach 1: "Son, desiring wisdom, preserve justice." To him who has grace,
shall be given glory: the Psalm: "The Lord will give grace and glory." To him who has the pledge,
shall be given the eternal inheritance: Ephesians 1: "In whom also believing you were sealed with the Holy Spirit of promise, who is the pledge of our inheritance," etc. To him who has an abundance of merits,
shall be given an abundance of rewards, because, Second Corinthians 9, "he who sows sparingly shall also reap sparingly, and he who sows in blessings shall also reap of blessings"; above in chapter six: "Give, and it shall be given to you. A good measure," etc.
40. But as for my enemies
etc. After the form of judgment with respect to all, both the faithful and the negligent, here is subjoined the punishment with respect to the rebellious.
Whence from this parable five classes of men can be drawn out, of which two are good
and three evil.
For the good
are those faithfully teaching, and the good
are those faithfully adhering to their doctrine. But the evil
are the negligent, the ignorant, and the malicious. For all the good are either subjects or prelates. But the evil sin universally either from weakness, or from ignorance, or from malice. Whence the Gloss says: "By these five persons he signifies every kind of men to be examined in the future judgment." In this parable, therefore, concerning the judgment of the rebellious, two things are intimated, namely the punishment
of the rebellious and the person of the rebellious.
41. (Verse 27.). First, therefore, as to the punishment of the rebellious,
he says: But as for my enemies,
through their arrogance, according to that of the Psalm: "The pride of those who hate you ascends continually." For he is most an enemy of God who raises his neck against him through pride, according to that of Job 15: "He ran against him with an erect neck and was armed with a fat neck." Such is he who seeks glory in this world: James 4: "Do you not know that the friendship of this world is enmity with God? Whoever therefore" etc.; and 1 John 2: "He who loves the world, the love of God is not in him" etc.
Those who did not want me to reign over them,
through disobedience; Jeremiah 2: "Of old you have broken my yoke, you have burst my bonds and said: I will not serve." And this arises from arrogance: Job 22: "Who said to God: Depart from us, and they esteemed the Almighty as if he could do nothing."
Bring them here and slay them before me,
through severe vengeance, by which they shall be slain by the sword of the divine sentence and cast down into the death of eternal damnation; the Psalm: "Two-edged swords in their hands, to execute vengeance upon the nations." Whence Apocalypse 1: "From his mouth there went forth a sword sharp on both sides." And this he threatens in Deuteronomy 32: "If I shall sharpen my sword like lightning, and my hand shall take hold of judgment, I will render vengeance to my enemies." And concerning this in figure, Ezekiel 9: "Pass through the midst of the city and slay."
42. (Verse 28.) Second, as regards intimating the person of the rebels, he adds: And having said these things, he went ahead ascending to Jerusalem, as if by this very deed he shows that he spoke the foregoing things on account of the Jerusalemites, who were going to deny that he was their king. For which reason also there immediately follows an account of how he came as king into Jerusalem, sitting upon a donkey. But after that great glory he had to endure insult. And because he went to it not under compulsion but willingly, therefore it is pointedly said that he went ahead, so as to encourage the others to the endurance of sufferings, according to that passage of 1 Peter 2: "Christ suffered for us, leaving you an example, that you might follow his footsteps"; and Hebrews 12: "Let us run to the contest set before us, looking to the author and perfecter of faith, Jesus," etc. He also went ahead for this reason, to give prelates the model of going before the sheep against the ferocity of wolves; John 10: "The good shepherd, when he has sent forth his own sheep, goes before them, and the sheep follow him, because they know his voice." As a figure of this, it is said of Judas in 1 Maccabees 5 that "when he saw the people trembling to cross the torrent, he crossed first." A noble imitator of this was Paul, who, although he knew that he would have to suffer many things from the Jews in Jerusalem, securely ascended for the salvation of his subjects; Acts 20: "The Holy Spirit through every city testifies to me that chains and tribulations await me in Jerusalem. But I do not count my life more precious than myself, provided I may finish my course and the ministry of the word which I have received." So also Christ was doing: whence, although for a time he had avoided Judea because his hour had not yet come, now he went to deliver his soul for us into the hands of enemies, according to that passage of Jeremiah 12: "I have given the beloved of my soul into the hands of her enemies." Therefore he was ascending to Jerusalem, "because," as was said above in chapter 13, "it does not befit a prophet to perish outside Jerusalem."
But why this? The reason was given above, because the excellence of pontifical, magisterial, and royal dignity demands this. Whence the Gloss: "Having finished the parable, he goes to Jerusalem, to show that the parable had been set forth especially concerning the fate of that same city."
The unbelief of the Jews is refuted both by deeds and by words and teachings.
43. And it came to pass, when he had drawn near, etc. After he refuted the deceitfulness, impiety, and curiosity of the Jews, here follows the fourth principal part, in which he refutes their unbelief, which in the hearts of the Jews was the cause and root of all the foregoing things. This part is divided into two, in the first of which he refutes the unbelief of the Jews by deeds; in the second, by words and teachings, below in chapter 20: And it came to pass on one of the days, etc.
First, he refutes their unbelief by deeds, showing that he possesses the four gifts promised in the Law.
He confutes
therefore the unbelief of the Jews by deeds,
by which he shows himself to be the Christ the Lord promised in the Law, first with regard to royal power;
second, with regard to pontifical piety,
there: And when he drew near, seeing the city
etc.; third, with regard to judicial equity,
there: And having entered the temple
etc.; fourth, with regard to magisterial authority,
there: And he was teaching daily in the temple
etc.
He shows that he possesses the promised royal power through three things.
Royal power
Christ shows himself to have royal power
in a threefold manner: first, through excellence
in commanding;
second, through the obedience of the disciples in complying, there: And those who had been sent went away;
third, through the reverence of the people in praising,
there: And as he was going out
etc.
The excellence
therefore of royal power in Christ is shown through his command,
which is devout, provident,
and authoritative.
For such a command befits a most merciful, most wise, and most powerful king. His command is shown to be devout
according to the mystery of grace, and provident
according to the spirit of prophecy, and authoritative
through the summit of most exalted authority.
44. (Vers. 29.). First, therefore, as regards the pious command through the mystery of grace, it is said: And it came to pass, when Jesus drew near to Bethphage and Bethany, to the mount called Olivet: which although it was true according to the letter, nevertheless prefigured something else through figure and mystical understanding. Whence Ambrose: "He came to the Mount of Olives, that he might plant new olive trees in sublime virtue." And note that he names three things, namely Bethphage, which is on the Mount of Olivet and a small village of priests, as Jerome says, and is interpreted house of the mouth, by which confession and penance are signified; Bethany, house of obedience; and the Mount of Olivet on account of the anointing of oil, which suggests the eminence of unction and wisdom. And through these three the Lord draws near to us, that is, he makes us draw near to himself, namely through penance: above in the fifteenth chapter: "The publicans were drawing near to Jesus," etc.; through obedience: Sirach, last chapter: "Draw near to me, you unlearned, and gather yourselves into the house of discipline." This is the house of obedience or of religious life; through wisdom: Deuteronomy thirty-three: "Those who draw near to his feet shall receive of his doctrine." — But the feet of the Lord coming, ascending, and judging stood upon the Mount of Olives, because whoever wishes to see his ways, which are mercy and truth, needs anointing, by which he may be elevated to the eminence of wisdom, so that through contemplation he may ascend into heaven through the three aforementioned degrees. The first degree is that of beginners, the second of those advancing, the third of the perfect: and to this end all the work of Christ and evangelical preaching is ordered, namely that we may thus draw near to Christ in this threefold manner.
45. (Vers. 29. 30.). And therefore he adds: He sent two of his disciples, saying: Go into the village which is over against you. By the two disciples sent is understood the universality of disciples sent to convert the world and especially the people of the Gentiles. Whence Chrysostom says that these two disciples were Peter and Philip, who first preached to the Gentiles: Philip in Samaria, Acts eight; and Peter in Caesarea, Acts ten. Moreover they are two to commend the bond of charity, or on account of the twofold order of preachers, according to the duality of peoples to be converted. Whence the Gloss: "He sends two on account of the knowledge of truth and purity of work, or the sacrament of twofold love to be preached throughout the whole world, or on account of two orders of preachers, one among the circumcision and another among the Gentiles." In designation of which it is also said above in the tenth chapter: "He sent them two by two before his face"; whence also Ecclesiastes four: "It is better for two to be together than one."
By that village
which is against Christ's disciples, is understood the world, concerning which John fifteen says: "If the world hates you, know that it hated me before you"; and yet into this world he sent the disciples to preach. Whence the Gloss: "He sends the disciples to preach in the village,
which is against them,
so that through them he might penetrate the fortifications of the whole world set against him." In this therefore is prefigured the mission of the disciples for converting the world, which was accomplished after the passion and resurrection, according to that passage in Mark, last chapter: "He said to them: Going into the whole world, preach the Gospel to every creature."
This therefore was a pious command, and this the approach to the Mount of Olives signifies, from which Christ ascended into heaven.
46. Second, as to the provident command through the spirit of prophecy,
he adds: Entering into which, you will find a colt of an ass tied up,
which indeed he could not say with certitude unless because he had foreknowledge of future things; nevertheless even this itself cannot be without mystery, that the King of heaven and earth seeks a colt
and not just any, but an untamed one.
Whence he adds: On which no man has ever sat;
nor in any ordinary way, but tied up;
on account of which he adds: Loose him and bring him to me.
From which it manifestly appears that this cannot be without a mystery. On account of which it must be understood that just as by the she-ass
the synagogue is understood, so by the colt
the gentile world is designated. Whence the Gloss: "The three Evangelists who wrote in Greek mention only the colt;
Matthew, who wrote in Hebrew, reports that the she-ass
too was loosed and brought, so as to show that salvation is not to be despaired of even for the Hebrew nation, if it should repent." Whence Matthew twenty-one: "You will find a she-ass tied and a colt with her." Now the gentile people is called an ass's colt
on account of the stupidity of ignorance: Job eleven: "A vain man is lifted up into pride and thinks himself born free like a wild ass's colt"; but he is said to be tied
with the cords of sins, according to that of Proverbs five: "Each one is bound by the cords of his sins." And by these cords not only was the people of the gentiles bound, but also the synagogue: whence above, thirteen: "But ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond?" And he is also said to be untamed,
because he lacked all governance of the discipline of God. Whence the Gloss: "Entering into the world, the preachers found the people of the nations ensnared by the bonds of unbelief, free and wanton, on which no man had ever sat,
that is, no rational teacher had imposed the bridle of correction." Concerning this, therefore, he commands the disciples to loose, according to that of Matthew eighteen: "Amen I say to you: Whatever you shall loose upon earth shall be loosed also in heaven." But this is not by human power, but by divine; on account of which Job thirty-nine: "Who has set the wild ass free, and who has loosed his bonds?" And then he who is loosed is brought to Jesus; Isaiah sixty: "Your gates shall be opened continually, that the strength of the gentiles may be brought to you, and their kings may be led to you."
47. (Vers. 31.). Thirdly, as regards the authoritative command through the summit of supreme authority, there is added: And if anyone asks you: Why are you loosing it? namely, handling another's property; you shall say thus to him: Because the Lord desires its service, so that he may use it as his own property. Here, according to the literal sense, he shows that Christ was Lord of all, because, by the same reason he was lord of the ass, he was also lord of all things. And to signify that he is Lord of all, he generally calls himself Lord. Whence he says of himself in John 13: "You call me Master and Lord, and you say well, for so I am." For "he it is who has written on his garment and on his thigh: King of kings and Lord of lords." Whence also that word of Esther 13 is addressed to him: "O Lord God almighty, all things are placed in your dominion, and there is none who can resist your will." "You are the Lord of all things." According to the mystical sense, however, this ought to be the response of those who preach and absolve, who do this for no other purpose than to draw souls to Christ as to the true Lord, who has desire for souls. For he himself says in Proverbs 8: "My delights are to be with the children of men." For he desires to hold sovereignty over the heart, because he alone is Lord. Whence, even though the devil is permitted to bind through sins, he nevertheless does not claim for himself true dominion over the rational spirit. And this is what Ambrose says: "He could not, he says, claim dominion for himself, he whom not nature but fault had made lord. And therefore, when Lord is said, one is recognized. For even though there are many gods and many lords, yet generally there is one God and one Lord"; whence in 1 Corinthians 8: "For although there are those who are called gods whether in heaven or on earth — indeed there are many gods and many lords — yet for us there is one God and one Lord Jesus." This Lord needs nothing, according to that word of the Psalm: "I said to the Lord: You are my God, for you have no need of my goods"; and yet he desires the work of our salvation; 1 Timothy 2: "He wills all men to be saved and to come to the knowledge of the truth." "For this is the will of God, your sanctification."
48. (Vers. 32.). And those who had been sent went away, etc. After he has manifested the royal power in Christ through excellence in commanding, here secondly he manifests it through the obedience of the disciples in complying. In explaining this, there is shown in the disciples the perfection of obedience in going, carrying out, and returning.
First, therefore, as regards the obedience of the disciples going forth by command,
it is said: And they that were sent went their way and found, even as he had said unto them, the colt standing.
In this it is apparent that he who obeys Christ cannot be deceived, because he so commands present things that he foreknows future things. Hence Hebrews 4: "All things are naked and open to his eyes, to whom our speech is directed." But according to the mystery
of its signification, the disciples found
the colt standing,
because they found the Gentile people idle, according to that passage of Matthew 20: "He saw others standing idle in the marketplace and said to them," etc. —But the state and manner of standing Mark expresses more explicitly, in chapter 11, where it is said that "going away, they found the colt tied before the gate outside at a crossroads." For the Gentiles, before they came to Christ, were outside;
hence 1 Corinthians 5: "For what have I to do with judging those who are outside?" "For those who are outside, God will judge." Hence the Gloss: "Mark says: Tied before the gate,
because whoever is outside Christ is outside on the road; he who is in Christ is not outside." Therefore John 15: "If anyone does not abide in me, he shall be cast forth and shall wither." But it is said to be at a crossroads
because it did not follow any certain way; hence the Gloss: "Tied at the crossroads,
he stood who did not hold one way of faith and life, but was enslaved to many errors"; therefore Ephesians 4: "I testify before God, that you walk no longer as the Gentiles walk in the vanity of their mind, having their understanding darkened, alienated from the way of God through the ignorance that is in them." In this state, therefore, the disciples found the people of the Gentiles, who through diverse sects and ways practiced idolatry, according to that passage of Jeremiah 3: "You sat in the ways as a robber waiting for them, and you polluted the land with your fornications." Therefore it is rightly designated by Tamar, of whom it is said in Genesis 38: "Having changed her garment, she sat at the crossroads"; James 1: "A double-minded man is unstable in all his ways."
49. (Verse 33.). Second, as regards the obedience of the disciples carrying out the command,
it is added: And as they were loosing the colt, the owners thereof said to them: Why do you loose the colt?
by the handling of another's property; and they are called several owners
because according to the historical truth, both the she-ass and the colt are said to have belonged to that entire village, and were used by the poor for carrying water.
50. (Verse 34.). But they said: Because the Lord has need of him,
by the lordship over his own property. Hence from this the power of the divine command is apparent,
because they neither inquired further nor resisted. Hence Chrysostom: "The power of Christ prepared their heart to give to strangers." From this also the power of obedience
is apparent, and how great is its efficacy, because no master is able to contradict him who obeys; hence also Proverbs 21: "An obedient man shall speak of victories."
And note here according to the mystery that the masters of the Gentile people are said to be very many, because that people was a slave not of one Lord and God, but of many vices and demons: because, Second Peter 2: "By whom a man is overcome, of the same also he is the slave." Whence the Gloss: "He had many masters who, devoted not to a single superstition, was rather carried off to various errors at the pleasure of unclean spirits." Therefore Isaiah 26: "O Lord our God, other lords besides you have had dominion over us." These resist the Apostles who wish to loose the colt, because demons and sins and even the members of the devil resist and place an obstacle to grace, just as Simon the magician resisted Peter, and Elymas the magician resisted Paul, Acts 13: "But Elymas the magician withstood them, seeking to turn the proconsul away from the faith." But when the name of Christ is heard and his power is made manifest through miracles, they are struck silent, because all such are overcome in the name of Christ. Whence the Gloss: "Those who opposed the teachers coming for the salvation of the nations defend their own darkness, until, with miracles bearing witness, the power of the true possessor becomes known." Whence also Peter with the Apostles said to those who were forbidding them from preaching for the loosing of the colt, Acts 5: "It is necessary to obey God rather than men"; and this, because he alone is the true Lord both of our persons and of our possessions; the Psalm: "For all the beasts of the forest are mine, the cattle upon the mountains and the oxen."
51. (Verse 35). Third, as regards the obedience of the disciples returning according to the command, it is added: And they brought him to Jesus, that they might fulfill the command of Christ, to whom he had said above: "Loose him and bring him to me."
And casting their garments upon the colt, they set Jesus thereon, that they might show that Christ was the promised king. Whence Matthew 21: "Now all this was done that it might be fulfilled which was spoken by the Prophet, saying: Tell the daughter of Sion: Behold, your king comes to you, meek, sitting upon an ass and a colt, the foal of a beast of burden." For thus it is found in Zechariah 9: "Rejoice greatly, O daughter of Sion; shout for joy, O daughter of Jerusalem: Behold, your king shall come to you, the just one and savior: he himself poor and riding upon an ass and upon a colt, the foal of an ass." From this manifest sign, therefore, and from the word previously given, it was gathered that Christ was the true king of the Jews.
52. But this is wondrous, that Christ, although he was true God and "King of kings," willed to mount upon so lowly an animal.
Yet nevertheless He did this very reasonably, both on account of the mystery and on account of the example. On account of the mystery, I say, because, as has been touched upon, by the colt is understood the Gentile people, and by the donkey the Jewish people. And therefore, although one ought to have sufficed for Him, nevertheless He mounted both, first the colt and then the donkey, to show that He would first call the people of the Gentiles, and then at the end of the world the people of the Jews. Whence also in that most noble prophecy of Jacob, Genesis forty-nine, it is said: "The scepter shall not be taken away from Judah, nor a leader from his thigh, until He comes who is to be sent; and He shall be the expectation of the nations, binding His colt to the vineyard and His donkey to the vine, O my son. He shall wash His robe in wine and His cloak in the blood of the grape"; this was in the winepress of the Cross. Since therefore Christ caused this colt, namely the people of the Gentiles, to be led to Himself and mounted upon it through the ministry of the Apostles, therefore it is said that the disciples cast their garments upon it, that is, their good examples, by which they converted that nation; concerning which garments, Revelation sixteen: "Blessed is he who keeps his garments, lest he walk naked." As a figure of which it is also said in Third Kings nineteen that "Elijah cast his cloak upon Elisha." Since therefore this conversion was accomplished not only through the Apostles, but also through the seventy disciples, to whom the particular Churches of the converted Gentiles were assigned, therefore as a figure of this it is said in Judges twelve concerning a certain judge who "had forty sons and thirty grandsons from them, riding upon seventy colts of donkeys." And on this the Gloss says: "The garments of the Apostles are the teaching of virtues, or the discernment of the Scriptures and spiritual grace, by which they cover the hearts of men previously naked and cold, so that they may merit to have Christ as their rider."
He also did this on account of the example, to crush the haughtiness of the proud, who delight in the multitude of horses and chariots; the Psalm: "Some in chariots, and some in horses" etc.; and Isaiah thirty-one: "Woe to those who go down to Egypt for help, hoping in horses and placing their trust in chariots, because they are many" etc. Condemning this by His own example, Christ did not have a multitude of horses, indeed not even one horse, but mounted upon a contemptible colt on the day of His preeminent honor. Whence Chrysostom says: "Do you wish to know the meekness of the One who comes? Consider the manner of His arrival. He does not sit in a golden chariot, gleaming in purple; He does not mount upon a fiery horse, a lover of discord; He did not have around Him gleaming swords or other ornaments of terrible arms—but what? Leafy branches, testimonies of devotion." And thus He showed that what is said in the Psalm is true: "He shall not take pleasure in the strength of the horse, nor in the legs" etc.
53. Now as he went forth
etc. After he showed that he has royal power through his excellence in commanding and the obedience of the disciples in complying, here he shows thirdly through the honor of the people in praising together.
To express this, first the devotion of those praising is set forth;
second, the loftiness of the praises,
at the words: Blessed is he who comes in the name of the Lord;
third, the confutation of the envious,
at the words: And certain of the Pharisees
etc.
Concerning the devotion
therefore of those praising,
two things are introduced for its expression, namely the expression of devotion in deed
and the expression in speech and voice.
54. (Verse 36.). First, therefore, as regards the expression of devotion in deed,
he says: Now as he went forth, they spread their garments in the way,
which was a sign of great devotion. He does not specify who those were who spread them, because all did this in common, and especially the crowds. Hence Matthew twenty-one: "A very great multitude spread their garments in the way; others cut down branches from the trees and strewed them in the way." - And note that here it is not without mystery
that the disciples placed garments upon the donkey
, but the crowd spread their garments under the feet
of the donkey to be trampled. By which we understand that the people of the nations who were to be converted ought to venerate the teachings of the Apostles, but trample underfoot the instructions and ceremonies of the Jews. Hence Chrysostom: "Upon the beast of burden the Apostles placed their garments; but the rest placed theirs under its feet, because Christians submit to the evangelical commands of the Apostles, but trample underfoot the customs of the Law." Hence Philippians three: "What things were gain to me, I counted as dung, that I might gain Christ." - According to the moral sense,
however, by the spreading of garments in the way
we understand the mortification of our bodies through abstinence and patience, so as to give others good examples by which they may be directed on the way. Hence the Gloss: "The crowd, following the examples of the Martyrs, subdues the flesh through abstinence, so as to prepare a way for the Lord to the mind and to offer good examples to those who follow." As a figure of this very thing, it is said in 4 Kings two that Elijah left his mantle to Elisha. Because a good example draws one to imitation as if by a certain fragrance, therefore Song of Songs four: "The fragrance of your garments is above all spices." And we see these things on the strewn way: hence Hebrews twelve: "Having so great a cloud of witnesses" etc.
55. (Vers. 37.). Second, as regards the expression of devotion in speech, there is added: And when he was now approaching the descent of the Mount of Olives, on account of the fittingness of the place, because it was near Jerusalem. Whence also he ascended from that place: Acts 1: "They returned to Jerusalem from the Mount of Olives, which is near Jerusalem, a Sabbath day's journey." By that descent, however, is understood the descent of the condescension of God's mercy, on account of which he ought rightly to be praised by us, according to that verse of the Psalm: "Praise the Lord, all nations; praise him, all peoples: for his mercy is confirmed upon us," etc. — And therefore he adds: The whole multitude of those descending began rejoicing to praise God with a loud voice, on account of the fittingness of the manner: Sirach 39: "Give magnificence to his name, and praise him with the voice of your lips"; and the Psalm: "Sing well to him with jubilation."
The reason, however, for this magnificent praise was the consideration of Christ's wonders; and therefore he adds: For all the mighty works which they had seen, on account of the fittingness on the part of the motive. For the vision of wondrous things leads and moves one to praise: the Psalm: "Sing to the Lord a new song, for he has done wonderful things." Among all the wonders, however, which he performed, the greatest was the raising of the man dead four days, by reason of which the crowd especially came to meet Christ: John 12: "The crowd that was with him bore witness, when he called Lazarus from the tomb and raised him from the dead. For this reason also the crowd came to meet him, because they had heard that he had performed this sign." The crowds, however, were moved by the signs to believe that he was Christ the King promised in the Law. Whence John 6: "Those men, when they had seen the sign that Jesus had performed, said: This is truly the Prophet who is to come into the world."
56. (Vers. 38.). Saying: Blessed, etc. After the devotion of those praising, there is described here secondly the sublimity of the divine praises. There is described, therefore, the excellent praise of Christ from the mouth of the crowds excellently praising Christ the King, both as regards the excellent person of the one coming and as regards the excellent efficacy of his coming.
First, therefore, as regards the excellent person of the one who comes,
it is said: Saying: Blessed is the king, who comes in the name of the Lord.
Now Christ is blessed, not because anything is acquired for him from human blessing, but because he is praised as supremely good. Whence Jerome: "The blessing that is made in God
is solely a confession and praise of the good things that have been bestowed; but the blessing that is made by God
is fulfilled in us when we are filled with his benefits." Therefore they bless and praise him as a king born from the seed of David
according to the flesh; above in chapter one: "The Lord God will give him the throne of David his father, and he will reign," etc.; and in Romans fifteen, the Apostle, citing the authority of Isaiah, says: "And again Isaiah says: There shall be a root of Jesse, and he who shall rise to rule the nations, in him the nations shall hope"; which is taken from Isaiah eleven according to another translation; and Jeremiah twenty-three: "Behold, the days shall come, and I will raise up for David a just branch, and a king shall reign," etc.
— They also bless him as one divinely sent,
when they say: Who comes in the name of the Lord. He comes in the name of the Lord
who comes on behalf of God: John five: "I have come in the name of my Father."
57. Now Christ comes in the name of the Lord in a threefold manner, namely in the flesh:
John one: "He came unto his own, and his own received him not"; and this coming is to be commemorated
on account of the exceeding condescension; Haggai two: "Yet a little while, and I will move heaven and earth"; "and the desired one shall come," etc. As a figure of this, it is said in Second Kings, the last chapter: "What is the reason that my lord the king should come to his servant," etc.
He comes into the mind:
concerning which Job nine: "If he comes to me, I shall not see him"; and this coming is to be welcomed
on account of the exceeding love: John fourteen: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him"; and that passage from Wisdom seven: "All good things came to me together with her."
He comes to the final judgment,
concerning which Revelation one: "Behold, he comes with the clouds," etc.; and this coming is to be awaited
with the utmost discernment: Malachi three: "Behold, he comes, and who shall be able to contemplate the day of his coming," etc.; for above in chapter twelve: "Blessed is that servant whom, when the Lord comes, he shall find watching."
In each of these three comings, however, he who comes, namely Christ, is to be blessed: Psalm: "O Lord, save me; O Lord, grant good success. Blessed is he who comes in the name of the Lord." And for this threefold coming the Church celebrates solemnly, recalling one, petitioning for another, and foreseeing the third as near at hand.
58. Second, with regard to the excellent efficacy of the advent,
he adds: Peace in heaven and glory in the highest,
in which is given to understand the twofold efficacy of the advent of Christ. The first is in the reconciliation of sinners through grace:
and this he notes when he says peace in heaven:
Colossians 1: "Making peace through the blood of his cross, both as to the things that are in the heavens and the things that are on earth. And you, when you were at one time alienated and enemies in evil works, are now reconciled in the body of his flesh." And he came to accomplish this: Ephesians 2: "He himself is our peace, who made both one." "And coming, he preached peace to you who were far off, and peace to those who were near," etc. - The second is the beatification of the just through glory:
the Psalm: "All who love your name shall glory in you." And concerning this twofold effect, again in the Psalm: "For God loves mercy and truth; the Lord shall give grace and glory"; and this twofold effect is through Christ coming, according to that passage in Romans 5: "Justified by faith, let us have peace with God through our Lord Jesus Christ, through whom we have access by faith into this grace, in which we both stand and glory in the hope of the glory of the children of God."
59. And on account of this noble twofold effect, Christ coming ought to be praised both at his nativity and at the approaching passion: whence, just as the Angels sang: "Glory to God in the highest, and on earth peace to men," etc., above in chapter two, so conversely men now sing as the passion approaches. And therefore the Gloss says: "Just as, when the Lord of men and Angels was being born, the heavenly hosts sang: Glory to God in the highest,
etc., so to the same one about to triumph, men sing together: Peace in heaven and glory in the highest
." But the other Evangelists say that they sang: "Hosanna to the Son of David, hosanna in the highest!" Matthew 21 and Mark 11: in which is contained both the meaning of glory and of many other things, and therefore it was not translated. Whence Chrysostom says: "Some interpret Hosanna as glory,
some as redemption,
others as save
or save me
." But Augustine says that "Hosanna is the voice of one rejoicing or beseeching, as some Hebrews say, indicating an emotion rather than signifying any particular thing, just as racha
is said to be an interjection of one who is indignant. Whence according to the sound, neither a Latin nor a Greek speaker could interpret this, but only according to the sense." And this is what blessed Luke wishes to say when he says: "Peace in heaven and glory in the highest." - Whence, because this praise was the praise of the sublime humility of Christ, therefore from it, together with the praise of the Seraphim, which is the praise of the Trinity, is constituted the praise immediately preceding the Canon of the Mass in the consecration of the Sacrament of the altar, in which is said: Holy, Holy, Holy, etc.
60. (Verse 39.). And some of the Pharisees
etc. After the devotion of those praising and the sublimity of the praises, there is added the confutation of the envious,
in describing which two things are introduced, namely the indignation of the envious
and the approbation of those who praised.
First, therefore, regarding the indignation of the envious,
he says: And some of the Pharisees from the crowds said to him: Master, rebuke your disciples.
They said this out of indignation: whence Matthew twenty-one, "The chief priests and scribes, seeing the wonders that he did, and the boys crying out and saying: Hosanna to the son of David, were indignant." This indignation had its origin in envy, which cast them headlong into foolishness and madness. Whence the Gloss: "Wondrous is the madness of the envious: him whom they knew to be teaching true things, when they hear him called master,
they judge that his disciples, as though they themselves were better instructed, ought to be rebuked—those whom he had instructed, who appears to be God
through his miracles." Whence from the praise and glory of Christ the scribes and Pharisees were most greatly moved to anger, when rather they ought to have rejoiced: according to that of John twelve: "The Pharisees said among themselves: You see that we avail nothing. Behold, the whole world has gone after him." They were saddened, therefore, by that at which they ought to have rejoiced, and blinded by that from which they ought to have been illuminated; and this by the just judgment of God, who says in John nine: "For judgment I have come into this world, that those who do not see may see, and those who see may become blind." Whence also on account of the illumination of the faithful and the confutation of the rebellious, the Lord accepted this honor, as the Gloss says: "Frequently he entered the city of Jerusalem, but not with these praises, not called king,
which he had always fled, except now, when he ascended about to suffer: this was done so that he might further excite their envy against himself, because the time of the passion was now at hand"; not because the Lord wished their evil to be intensified, but because, by his just judgment doing what he ought, they took occasion to be more ardently inflamed to hatred, from which God would draw forth a great good. Whence Chrysostom: "He stirred them up, not so that they would do what they previously did not wish, but so that they could do what they previously wished. The opportunity was given, not the will changed." Whence that of Wisdom two was fulfilled in them: "He is grievous to us to behold, because his life is unlike that of others, and his ways are changed."
61. (Verse 40.). Second, regarding the approbation of those who praised,
it is added: To whom he said: I tell you, that if these shall be silent, the stones will cry out,
as if to say that it is the will of God that they should praise, according to that of Matthew twenty-one: "But he said: Have you never read, that out of the mouth of infants and sucklings you have perfected praise"? For this is written in the Psalm: which the Lord willed to do for the confusion of the Pharisees, whence it is immediately added: "Because of your enemies, that you might destroy the enemy and the avenger." Here, moreover, he says more, namely that it is the will of God, such that it cannot be impeded by the Pharisees.
62. Now the Lord willed that it happen thus, with the Passion approaching, both on account of the example and on account of the mystery:
on account of the example,
so that the ignominy of the subsequent Passion would be more grievous by reason of the magnitude of the preceding glory, according to that passage in Job 16: "I, who was once wealthy, have suddenly been crushed." In this it is also shown what the joy of this world is like, because it passes away most swiftly: Proverbs 14: "Laughter shall be mingled with sorrow, and mourning occupies the end of joy." And through this it is shown that worldly joy and the acclaim of praise and glory of this kind are to be despised; and that through good repute and ill repute must he pass who wishes to go to the heavenly Jerusalem, according to that passage in Second Corinthians 6: "By the armor of justice on the right hand and on the left, through glory and dishonor, through infamy and good repute, as deceivers yet truthful, as sorrowful yet always rejoicing, as having nothing yet possessing all things."
He also willed this on account of the mystery,
because the praise of the little ones signifies His praise in the Church of the Gentiles. Therefore He says that the stones will cry out,
that is, the Gentiles, who are called stones
because they had hard and stony hearts. Therefore as a figure of this, above in chapter three: "I say to you that God is able from these stones to raise up children to Abraham," namely by taking away the hardness of hearts, according to that passage in Ezekiel 36: "I will take away from you the heart of stone and give you a heart of flesh." But their hard heart was softened through the power of the Cross, which converts rock into water. As a figure of this it is said in Matthew 27 that at the death of Christ "the rocks were split, and the tombs were opened." Whence the Gloss: "If blindness has befallen Israel, so that it falls silent from the praise of God, the people of the Gentiles, their stony heart having been softened, will believe in and proclaim their Creator"; according to that passage in Romans 11: "Blindness in part has happened in Israel, until the fullness of the Gentiles should enter in, and so all Israel should be saved." Whence as an express designation of this, it is said in John 12, immediately after the murmuring of the Pharisees: "Now there were certain Gentiles who had come up to the feast day. And they came to Philip, saying: Lord, we wish to see Jesus"; and it follows there that "Philip and Andrew said to Jesus"; "But Jesus said: Father, the hour has come: glorify Your Son."
From which it manifestly appears that these things were done to manifest the name of Christ and to prefigure the calling of the Christian people, the Jews having been blinded, concerning whose imminent overthrow He treats in what follows, lamenting the destruction of Jerusalem, the royal city.
That He possesses the promised pontifical compassion, He shows through four things.
63. (Vers. 41.). And when he drew near etc. After he described how the Lord showed himself to be the promised Christ with respect to royal power, here secondly he shows the same thing with regard to pontifical piety. For just as power and honor befit a king, so the sorrow of piety befits a high priest, according to that passage in Hebrews 4: " We have not a high priest who cannot have compassion on our infirmities, tempted in all things according to likeness, without sin ". Moreover, the great piety of Christ of this kind is shown, because on the day of his highest honor on earth he did not cease from tears through the affection of compassion. Therefore the piety of Christ is described as weeping and bewailing the priestly city's foolish joy, approaching destruction and antecedent sin.
First, therefore, with regard to the most pious weeping of Christ the high priest he says: And when he drew near, seeing the city, he wept over it. He drew near not only in bodily position, but also in the affection of the heart, according to that passage in James 4: "Draw near to God, and he will draw near to you"; and Deuteronomy 4: " For what other nation is so great as to have gods drawing near to it "? He also saw the city not only with the eyes of the body, but also with the gaze of piety: Psalm: " For he looked down from his holy height: the Lord looked from heaven to earth, to hear the groans" etc: and Exodus 3: " I have seen the affliction of my people in Egypt " etc. He wept over it through most pious affection and tender compassion.
64. And note that Christ is read to have wept three times for us: over Lazarus who was to be raised: John 11: " And Jesus wept"; over the city of Jerusalem, as here: and finally on the cross: Hebrews 5: " Offering with a strong cry and tears, he was heard because of his reverence": from which the piety of Christ toward us was most perfectly manifested. It is also believed that he wept in his infancy, when he entered into the misery of the present state, according to what the Church sings of him:
The infant cries, confined within the narrow manger.
In this fourfold weeping, however, he shows that there ought to be in us four kinds of tears and weeping: from compunction;
the Psalm: "Every night I will wash my bed; with my tears I will water my couch"; and in Matthew twenty-six it is said of Peter that "going out, he wept bitterly." - From compassion:
Job thirty: "I wept once over him who was afflicted, and my soul had compassion on the poor"; and Jeremiah nine: "Who will give water to my head and a fountain of tears to my eyes"? For the sojourn of present misery:
John sixteen: "You shall weep" etc.; and the Psalm: "Woe is me! for my sojourning is prolonged." - For the desire of eternal happiness:
Matthew five: "Blessed are they who mourn, for they shall be consoled." These tears we ought to seek so long as we are upon the little donkey of our mortality. For just as Christ wept upon the donkey, so also the soul, which sits upon the wretched body as upon a little donkey, ought to weep. As a figure of this, in Judges one it is said that "Achsah, the daughter of Caleb, sitting upon a donkey, sighed" etc.; and afterwards it is added that she said: "You have given me a dry land; give me also one watered with springs; and Caleb gave her the upper springs and the lower springs." - By these modes of weeping, the paradise of conscience ought to be watered. As a sign of this, it is said in Genesis two that "a river went out from the place of pleasure to water paradise, which is divided into four heads"; by which it is understood that from the piety of our heart a fourfold river of tears ought to flow forth.
65. (Verse 42). Secondly, as to the foolish joy of the royal city,
he adds: Saying: If you had known, even you,
through foresight, you would have wept, supply: through penitence; whence the Gloss: "If you had known
the ruin that threatens, you would have wept." And here there is an omission of a necessary expression, but the Lord speaks in a broken manner after the fashion of one who grieves, and supplies it from the very act of grieving and weeping, so that feeling supplies the thought, and the deed supplies the word: you would indeed have wept.
And if you ask: when? Indeed,
that is, certainly, in this your day, the things that are for your peace,
in which, namely, you exult; whence the Gloss: "You who now exult."
And if you ask the cause,
why she exults and does not weep, it is lack of foresight. Whence he adds: But now they are hidden from your eyes;
the Gloss: "In a time of gladness, future miseries are not foreseen"; therefore she had foolish joy on account of the consideration of the present day,
concerning which day he says: In this your day;
on account of the possession of present peace,
concerning which he adds: The things that are for your peace;
and on account of the concealment of calamity,
concerning which he subjoins: But now they are hidden from your eyes.
Whence the Gloss: "While you give your flesh to pleasures, not foreseeing future evils, you have present goods, which can be for your temporal peace. And why does he add this, namely that she does not foresee the evils that are to come? For if she had foreseen them, she would not have been joyful in present prosperity."
And hence it is that just men despise the present day,
according to that passage of Jeremiah seventeen: "I have not desired the day of man, you know"; and Jeremiah twenty: "Cursed be the day in which I was born"; and of Job it is said in Job three: "Job cursed his day, saying: Let the day perish in which I was born, and the night in which it was said," etc. They despise present peace:
Psalm: "I was envious of the wicked, seeing the peace of sinners"; and Ezekiel thirteen: "The prophets have deceived my people, saying: Peace, peace, and there was no peace." They behold and attend to future things,
according to that passage of Ecclesiasticus thirty-eight: "Remember the last things and do not forget." — But on the contrary, wicked men
do not think of judgment, and therefore they rejoice, according to that passage of Proverbs two: "They rejoice when they have done evil and exult in the worst things." And this is because they consider the present day, not the last: Job twenty-one: "They hold the timbrel and harp and rejoice at the sound of the organ. They spend their days in prosperity and in a moment descend to hell." Therefore it is said ironically in Ecclesiastes eleven: "Rejoice, O young man, in your youth, and let your heart be glad in the days of your youth." "And know that for all these things God will bring you into judgment." From this, therefore, is evident what is said in Ecclesiastes seven: "It is better to go to the house of mourning than to the house of feasting," etc.
66. (Vers. 43.). Third, as to the approaching destruction of the royal city,
he adds: Because the days shall come upon you, and your enemies shall surround you with a rampart,
through siege, according to that passage of Ezekiel four: "Take to yourself a brick, and you shall draw upon it the city of Jerusalem. And you shall set a siege against it and build fortifications and cast up a mound and set camps against it round about and place siege works," etc.
Now this was fulfilled in the time of the Romans; whence the Gloss: "Enemies,
namely the Roman leaders," who are said to have literally constructed three ramparts against Jerusalem for its capture.
And they shall surround you and hem you in on every side,
through the continuation of the siege, according to that passage of Ezekiel four: "You shall set a pan as an iron wall between you and the city, and you shall set your face firmly against it, and it shall be under siege, and you shall besiege it: it is a sign to the house of Israel." And this came to pass because, as Josephus says, the siege was so exceedingly strict that a mother ate her daughter and an old woman devoured another. Whence was fulfilled that passage of Lamentations two: "They said to their mothers: Where is grain and wine? when they fainted like the wounded in the streets of the city, when they breathed out their souls in the bosom of their mothers"; and below in the same place: "Shall women then eat their own fruit, little ones the length of a palm?"
67. (Vers. 44.). And they shall dash you to the ground, and your children who are in you,
through the destruction of the city; Lamentations 2: "The Lord purposed to destroy the wall of the daughter of Sion; he stretched out his line and did not turn away his hand from destruction. And the rampart mourned, and the wall was likewise destroyed." Nor was only the city itself destroyed, but also the entire nation was dispersed, according to that passage of Lamentations 2: "Her gates have sunk into the ground; he has destroyed and broken her bars; her kings and her princes are among the nations: there is no law, and her prophets have found no vision from the Lord."
And they shall not leave in you a stone upon a stone,
through utter overthrow. Whence the Gloss says: "Since Jerusalem is now built outside the gate where the Lord was crucified, it is evident that the former Jerusalem was entirely destroyed." And thus was fulfilled that passage of Lamentations 2: "The Lord has done what he purposed; he has fulfilled his word which he commanded from days of old; he has destroyed and has not spared, and he has made your enemy rejoice over you and has exalted the horn of your adversaries"; and immediately it is added: "Let tears run down like a torrent by day and by night," etc.
68. But this happens spiritually
against every sinner dying temporally:
who is first surrounded in sickness, hemmed in
by the aggravation of sickness, dashed to the ground
in death, and utterly overthrown
in reduction to ashes, according to that passage of Job 7: "Behold, now I shall sleep in the dust, and if you seek me in the morning, I shall not remain." — It can also be understood of the sinner approaching judgment,
who is surrounded
by the multitude of accusing iniquities; the Psalm: "For evils have surrounded me, of which there is no number; my iniquities have overtaken me, and I was not able to see." He is hemmed in
by the severity of divine judgments; Ecclesiastes 8: "It is not in man's power to restrain the spirit, nor has he power in the day of death, nor is he allowed rest when war presses upon him, nor shall impiety save the impious." He is dashed to the ground
in the pronouncement of sentences; Job 27: "If his children be multiplied, they shall fall by the sword," namely, of the divine sentence. And at last he is utterly overthrown
in the bitterness of punishments; the Psalm: "Our bones are scattered at the mouth of hell." For then no excuse is left for the impious; Isaiah 5: "I will take away its hedge, and it shall be for trampling."
And concerning all these things it is said in Amos 3: "The land shall be afflicted and encircled, and your strength shall be taken from you, and your dwellings shall be plundered, says the Lord." On account of which Anselm says: "Above will be the wrathful judge, below the horrendous chaos, hell gaping open; on the right, sins accusing; on the left, infinite demons dragging to hell; within, the burning conscience; without, the world ablaze. The wretched sinner thus seized — where shall he flee? To hide will be impossible; to appear will be intolerable."
69. Fourth, as regards the antecedent sin, he adds: Because you did not know the time of your visitation; and this on account of unbelief: Jeremiah 8: "The kite in the sky has known its time; the turtledove and the swallow and the stork have observed the time of their coming; but my people has not known the judgment of the Lord." Just as, therefore, faith is the foundation of the entire spiritual edifice, through which Christ dwells in us, who is the foundation — on account of which it is said in Hebrews 11 that "faith is the substance of things hoped for" — so unbelief is the origin of the destruction of all spiritual edifices. Therefore it is said in Job 4: "Because no one understands, they shall perish forever"; and in Romans 1: "Because they did not see fit to have God in their knowledge, God handed them over to a reprobate mind"; whence also the Jews, because they were unwilling to believe in Christ, were blinded and rejected. And this was the greatest sin, according to that passage in John 16: "He will convict the world of sin indeed," namely "because they have not believed in me." Therefore in the last chapter of Mark: "He who believes and is baptized shall be saved; but he who does not believe shall be condemned"; indeed, what is more, his damnation already begins; John 3: "He who does not believe is already judged, because he does not believe in the name of the only-begotten Son of God."
That he possesses the promised judicial equity, he shows through three things.
70. (Vers. 45.). And having entered into the temple, etc. After the Evangelist described how Christ showed himself by his deed to possess royal power and pontifical compassion, here in the third place it is explained how he showed himself to possess judicial equity. For the declaration of which, three things are introduced, namely the equity of the judge, the truth of the law, and the enormity or impiety of the crime. In these three things, moreover, he shows that he judges rightly, as it were syllogistically. For when the truth of Sacred Scripture is set forth as the major premise, and the perversity of Jewish wickedness is taken as the minor premise, the severity of divine retribution is rightly concluded, according to that passage in John 16: "He will convict the world concerning sin and concerning justice and concerning judgment." For he sets forth justice as the major premise, takes sin as the minor premise, and concludes with judgment.
First, therefore, as regards the equity of the judge, he says: And entering into the temple, he began to cast out those selling in it and those buying: in which is shown the equity of the judge, who, although he was meek in tolerating injury to himself, according to that passage of Jeremiah eleven: "And I was like a meek lamb that is carried to the slaughter"; nevertheless in avenging the divine injury he was a severe and just judge. And because the greatest injury to God is when he is dishonored where he ought to be honored, therefore it is said that he entered the temple, to execute judgment there: which he did both at the beginning of his preaching, as is narrated in John two after the miracle of the changing of water into wine, and at the end after the miracle of Lazarus raised, so that thus that word of the Psalm might be verified: "The zeal of thy house hath consumed me," etc.; and in John two it is said that this was then verified.
And it should be noted that the Lord, immediately after the announcement of the destruction of Jerusalem, entered the temple to purge it, to show that the greatest cause of its destruction was the sin of the priests. Whence the Gloss: "After enumerating the evils, entering the temple, he cast out those selling and buying, by this intimating that the ruin of the people was chiefly from the fault of the priests; when he strikes those selling and buying, he shows whence the root of perdition proceeded." Whence Micah three: "Hear this, you princes of the house of Jacob and judges of the house of Israel, who abominate judgment and pervert all that is right, who build up Sion with blood and Jerusalem with iniquity. Her princes judged for bribes, and her priests taught for a price, and her prophets divined for money; therefore Sion shall be plowed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple of the Lord as the high places of the forests"; and Lamentations four: "Because of the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the just." Moreover, in this, that the Lord cast out those buying and selling, he shows that he especially condemns avarice in clerics, and most of all simony. Whence in Matthew twenty-one it is said that "he overturned the seats of those selling doves." To all such Peter says in Acts eight: "Thy money be with thee unto perdition, because thou hast thought that the gift of God may be possessed with money."
71. (Vers. 46.). Secondly, as regards the truth of law, he adds: Saying to them: It is written: My house is a house of prayer. Now this is written in Isaiah fifty-six: "Their holocausts and their sacrifices shall be pleasing to me upon my altar, for my house shall be called a house of prayer for all peoples, says the Lord God, who gathers the dispersed of Israel." Whence David also says in the Psalm: "Holiness befits your house"; and again: "I will enter into your house, I will worship toward your holy temple"; and at the consecration of the temple it is said: "Let your eyes be open upon this house day and night, upon the house of which you said: My name shall be there," Third Kings eight; and Second Paralipomenon seven: "My eyes shall be open, and my ears attentive to the prayer of him who shall worship in this place. For I have chosen and sanctified this place, that my name may be there forever." And therefore the priests said in First Maccabees seven: "You, O Lord, chose this house for your name to be invoked in it, that it might be a house of prayer and supplication for your people."
Now to this end especially is the ecclesiastical house ordained, which was made so that there indeed God might be especially worshipped through the act of prayer, in which God is prayed to and adored, and the first of the legal precepts is fulfilled, by which it is commanded that God be adored, Leviticus twenty and Deuteronomy five, and it is repeated in Matthew four: "You shall adore the Lord your God and him alone shall you serve."
72. Third, as to the enormity of the crime,
he adds: You however have made it a den of thieves.
This however is said to the priests themselves: whence the Gloss: "You who sit in the temple for this purpose, that you might either persecute bodily those who do not give gifts, or spiritually kill those who do give," according to that passage in Micah 3: "If anyone does not give something into their mouth," etc. Now the house of God becomes a den of thieves
when the patrimony of the Crucified is handled against the will of Christ. For this is to steal; and it is robbery when it is done publicly: on account of which Jeremiah 7: "Has this house, in which my name has been invoked, become a den of thieves in your eyes?" "Go to my place in Shiloh and see what I did to it on account of the wickedness of my people Israel." This wickedness is principally imputed to the priests: therefore he says to them especially: You,
whose duty it was to purify it and guard it in holiness. Whence Chrysostom: "Each Christian will render an account for his own sin, but priests not only for their own, but for the sins of all their subjects. For just as, seeing a tree withered with yellowing leaves, you understand that it has some defect in its root: so, when you see an undisciplined people, know that its priesthood is not sound." Therefore Malachi 2: "The lips of the priest shall guard knowledge, and they shall seek the law from his mouth, because he is the angel of the Lord of hosts. But you have departed from the way and have scandalized many; you have made void the covenant of Levi." "On account of which I have made you contemptible to all peoples."
He shows that he possesses the promised magisterial authority through three things.
73. (Verse 47). And he was teaching daily
etc. After he described how Christ showed by deed that he was king, high priest, and judge, here fourthly he describes how Christ showed himself to be a teacher.
For the explanation of which three things are introduced: in Christ
namely the assiduity of teaching, in the Pharisees
however the assiduity of plotting evil, in the people
truly the assiduity of learning.
From which it is apparent that Christ was a true teacher, because his teaching was public to all, hateful to the perverse
and pleasing to the good:
and this on account of its renown, truthfulness
and gracefulness.
First, therefore, as to the renown of Christ's teaching, which was public to all,
he says: And he was teaching daily in the temple,
in which is intimated the perfect publication of his teaching, because it was without intermission:
for he taught daily. So Paul, the good teacher, did, of whom Acts twenty says: "I have not shrunk from declaring to you the whole counsel of God." "Therefore watch, keeping in memory that for three years night and day I did not cease, with tears admonishing each one of you." He also exhorts this to be done in Second Timothy four: "I charge you before God and Christ Jesus: preach the word, be urgent in season and out of season, reprove, entreat, rebuke with all patience and teaching." - The publication was perfect because it was without the exclusion of anyone,
because not in secret, but in a public place, namely in the temple: John eighteen: "I have spoken openly to the world; I have always taught in the synagogue and in the temple, where all the Jews come together, and in secret I have said nothing." - The publication was also perfect because it was without concealment of anything useful:
therefore he says generally teaching,
because he taught every truth, according to that saying of Isaiah forty-eight: "I am the Lord, teaching you useful things"; and John fifteen: "All things that I have heard from my Father I have made known to you." And he himself was rightly teaching, because properly he alone is the teacher, according to that saying of Matthew twenty-three: "One is your master, Christ"; which Augustine, expounding, says: "He who teaches hearts inwardly has his chair in heaven."
Therefore the communication of teaching was perfect on the part of place
and on the part of instruction,
according to what Paul says of himself in Acts twenty: "I kept back nothing profitable from you, but declared to you and taught you publicly and from house to house, testifying to Jews and Gentiles repentance and faith in the Lord Jesus Christ."
74. Second, as to the truthfulness of Christ's teaching, by which it was hateful to unbelievers,
he adds: But the chief priests,
on account of ambition for priestly dignity,
of whom Isaiah one says: "Your princes are faithless, companions of thieves; all love gifts," etc.
And the scribes,
on account of ambition for the magisterial chair,
according to that saying of Matthew twenty-three: "Upon the chair of Moses the scribes and Pharisees have sat"; and below, chapter twenty: "Beware of the scribes, who wish to walk about in long robes and love greetings in the marketplace and the first chairs in the synagogues." - And the leaders of the people,
on account of ambition for judicial power:
and concerning these, First Esdras nine says: "The hand of the princes and magistrates was first in this transgression." And because the offense of the people is imputed to them first, therefore Numbers twenty-five says: "Take all the princes and hang them up before the sun on gibbets."
Concerning these it is said that they were seeking to destroy him,
through the hatred of malice; therefore in John chapter seven he said to them: "Why do you seek to kill a man who has spoken the truth to you?" But these sought more than others because they were less willing to endure having their vices touched upon, according to that passage in Amos chapter five: "They hated him who reproves in the gate"; or because they rather feared losing their honor. And this was the principal reason that moved them to kill Christ. And for this reason the whole world, because it loves its private good, has as it were conspired against Christ, who says that it must be despised: whence the Psalm: "The kings of the earth stood up, and the princes assembled together." Whence Bernard: "O good Jesus, the whole world seems to have conspired against you, and those first in your persecution are those who seem to rule the people and to love preeminence."
75. (Verse 48.) Third, as to the graciousness of Christ's teaching, by which it was pleasing to the devout,
it is added: And they could not find what they might do to him,
because he was accepted by the people. Whence below in chapter twenty: "The chief priests and scribes sought to lay hands on him, but they feared the people"; and this because they loved him as a faithful and good teacher.
And therefore he adds: For all the people hung upon him, listening to him:
whence in John chapter seven those who had been sent to seize him said: "Never has a man spoken as this man speaks"; whence they were suspended in admiration:
on account of which it is said in Matthew chapter seven: "The crowds marveled at his teaching." They were also suspended in devotion:
above in chapter six: "A copious multitude of people had come to hear him and to be healed of their infirmities." They were also suspended in eagerness and desire,
according to that passage in Sirach chapter three: "A good ear will hear wisdom with all longing"; and especially the wisdom of the most wise, who is Wisdom itself, who says in Proverbs chapter eight: "Blessed is the man who hears me and who watches daily at my gates and waits at the posts of my doors. He who finds me shall find life and shall draw forth salvation from the Lord"; and Sirach chapter twenty-four: "He who hears me shall not be confounded, and those who work in me shall not sin. Those who bring me to light shall have eternal life."