Chapter 6
Chapter VI.
1. And it came to pass on a Sabbath.
Above, the Evangelist treated of the calling of the disciples; in this part he treats of their defense,
because it belongs to a good shepherd not only to gather the sheep, but also to defend them from wolves. And this part has two sections. In the first he defends them by the testimony of Scripture;
in the second, by the miracle of power, at the passage: And it came to pass also on another Sabbath.
For Christ himself is "the power of God and the wisdom of God"; whence the disciples called him "Master and Lord," John thirteen; and therefore he first defends as Master
through authoritative testimony, and second, as Lord
through a miraculous work.
Concerning the first mode of defense, three things are introduced: the first is the occasion of accusing, the second
is the opposition to the accusation,
the third is the refutation of the accusers.
2. (Verse 1). The occasion of accusing
was therefore given by the necessity of the disciples, on account of which they were plucking ears of grain on the Sabbaths. And he notes this when he says: It came to pass on the second-first Sabbath,
that is, second from the first, that is, immediately following the preceding Sabbath, concerning which it was treated above in chapter four, on which he cured the demoniac. Or, as Chrysostom says, on the second-first Sabbath, that is, twice first or principal, on account of the double solemnity coinciding, because the Sabbath was in itself a solemnity, and also by reason of the New Moon,
which was then occurring. Or according to Bede, second-first
is one compound expression from a whole and a corrupted word, so that secondly first
is said, that is, secondly preeminent, that is, higher and more worthy than that legal Sabbath, because already then the new Sabbath was beginning, on which one must rest from vices, not from necessary works.
3. And this is clear through the example of the disciples themselves, concerning whom it is added: As he passed through the grain fields: he was passing through,
namely Christ himself, because he was a wayfarer: whence Acts 10: "He went about doing good and healing all who were oppressed." Moreover, in his passing through he signifies that all these things are transitory, according to that word of Matthew 24: "Heaven and earth shall pass away." He was passing through,
however, not remaining, and his disciples likewise, so that they too might acknowledge this, because "we have not here a lasting city," Hebrews last chapter. - But because, in passing through these things, we ought not to linger, but need to be sustained, therefore he adds: His disciples were plucking ears of grain and eating them, rubbing them in their hands: they were plucking,
that is, pulling off, tearing them from the stalk, according to what is said in Amos 7: "I am a herdsman, plucking sycamores." They were plucking,
he says, not reaping, because the former was permitted according to the Law, the latter was forbidden: Deuteronomy 23: "If you enter the standing grain of your friend, you may break off the ears and rub them with your hands, but you shall not reap with a sickle." And indeed they were doing this, compelled by the necessity of hunger, just as, in Matthew 12, "his disciples, being hungry, began to pluck ears of grain and to eat." Nor is this surprising, because, Proverbs 27, "the hungry soul will take the bitter for sweet"; and Job 6: "The things which my soul refused to touch are now, because of distress, my food."
4. Whence human necessity
excused them, which compelled them to do this; and Bede assigns this reason: "The disciples," he says, "not having opportunity to eat because of the pressing of the crowds, were hungry as men, but by plucking ears of grain they alleviated their hunger." - Another reason is the necessity of assumed poverty,
by which they were destitute, so that they did not even have bread in sufficient measure: whence the Apostle in Second Corinthians 11: "In hunger and thirst, in cold and nakedness."
The third reason is the example of austerity,
by which they taught us, as Ambrose says, "to seek not prepared dishes, but simple foods"; Isaiah 30: "The Lord will give you bread of affliction and water of scarcity." - The fourth is, that they might show
that we ought to observe the legal Sabbath not according to the letter, but spiritually,
against heretics who would come after: Hebrews 4: "There remains a sabbath rest for the people of God."
The fifth reason is spiritual understanding.
For by the Sabbath
is understood the repose of divine contemplation: Isaiah 58: "You shall call the Sabbath of the Lord a delight." The ears of grain
are foretastes of interior sweetness, which are mingled with hardships, and therefore they are rubbed in the hands,
so that the pure grain may be extracted, just as Ruth, who "gathered the ears of grain remaining behind the backs of the reapers."
The sixth reason is on the part of the sweetness of the word of Christ, by which, powerfully enticed, they forget to eat: whence the Psalm: "How sweet are your words to my palate, sweeter than honey to my mouth"; and John 6: "The words that I have spoken to you are spirit and life."
5. (Verse 2.). The perversity of the Pharisees brought forward the objection of accusation, by which they gladly assailed the disciples. Which he notes when he adds: But certain Pharisees said to them: Why do you do what is not lawful on the Sabbaths? Because it was commanded in the Law, in Exodus 16 and 35 and Leviticus 23, that the Sabbath be observed most diligently. And therefore they accused them as transgressors of the divine law, just as their Master: John 9: "This man is not from God, who does not keep the Sabbath." Whence they considered them worthy of death, because, according to that passage in Hebrews 10, "whoever violates the Law of Moses dies without any mercy under two or three witnesses," and especially with regard to the commandment concerning the Sabbath, which was to be observed above all: whence he who was found gathering wood on the Sabbath was killed, as is said in Numbers 15: "Let this man die the death; let the whole multitude overwhelm him with stones outside the camp."
6. Now this accusation came partly from ignorance of the Law, partly from pride of mind, partly from the pretense of hypocrisy, partly from the superstition of tradition. — From ignorance of the Law, because what was prohibited was not the taking of what was necessary, but servile work. And therefore to such persons it is said in Matthew 22: "You err, knowing neither the Scriptures nor the power of God."
From pride of mind, because they despised others, as is said below in chapter 18 concerning the Pharisee who boasted of himself: "I give you thanks, O God, that I am not like the rest of men"; Romans 10: "Being ignorant of the justice of God and seeking to establish their own, they are not subject to the justice of God."
From the pretense of hypocrisy, according to that passage in Matthew 23: "Woe to you, scribes and Pharisees, hypocrites, who tithe mint and have neglected the weightier matters of the Law."
From the superstition of tradition, in which they placed greater force than in the Law: whence it is said to them in Matthew 15: "Why do you also transgress the commandment of God for the sake of your tradition?"
Now this accusation came chiefly from ignorance of the Law, from which the perversity of the Pharisees was inflamed.
7. (Vers. 3.). Now the authority of Truth subjoined the confutation of the accusers, and he notes this when he adds: And Jesus answering them, said. Now Truth confounds the Pharisees and defends the disciples by the authority of Scripture and also by his own. - By the authority of Scripture he shows that the commandment concerning the Sabbath did not bind in a case of necessity: and this he shows by the example of David, which he intimates when he says: Have you not read this? and if you have read it, you have not understood: Job 4 : " Because no one understands, they perish forever "; or if you have read it, you have not remembered, according to that of Ezekiel 7: " The Law shall perish from the priest, and counsel from his elders ", as if to say: you, who are zealots of the Law, ought to have read, not to be ignorant, lest that of John 3 could be said to you: "You are a teacher in Israel, and you do not know these things"? And truly they ought to have read it, because the deed was very notable, namely what David did, when he himself was hungry and those who were with him.
But the contrary of this saying seems to appear in 1 Kings 21: " Why have you come alone, and no one is with you "? But it says that because he did not have a noble company, since he was "the king's son-in-law " and a great prince. Whence it is added in the same place that " the vessels of the young men were holy". Therefore he had company, although not so great or notable: and those were his companions in the deed, so that they cannot say that it was done on account of a special privilege.
8. (Vers. 4.). Whence he adds: How he entered into the house of God, that is, into the tabernacle, because the house of God, that is, the temple, had not yet been built: 1 Chronicles 17 : " You shall not build me a house to dwell in. For I have not remained in a house from the time I brought Israel out of Egypt even to this day ".
Nor did he merely enter into the house, that is, the tabernacle, but, what is more, he took the loaves of proposition, took them namely from the priest, and ate. And concerning these loaves, Exodus 25: " You shall set the loaves of proposition upon the table in my sight always ", which are therefore called of proposition because on each Sabbath they were set upon the table.
And what is more: He himself ate and those who were with him , as it is said in 1 Kings 21: " The priest gave David hallowed bread; for there was no bread there but only the loaves of proposition ", against the Law: whence he adds: Which it was not lawful to eat except for the priests alone; whence it is said in Leviticus 22, that "even the sojourner of a priest and a hireling were not to eat of the sanctified things ". But in Leviticus 24 it is said concerning the loaves of proposition, that they were "for Aaron and his sons, that they might eat them in the holy place, because it is a most holy thing by an everlasting covenant ". If therefore David did not sin, because necessity excused him from that precept, likewise also these who are compelled by necessity are not to be reproved, because they are excused by the necessity of hunger.
9. (Vers. 5.). And lest anything be lacking to the authority of Scripture, he subjoins his own authority,
by which he both willed and was able to grant them a dispensation. Which he indicates when he adds: And he said to them, that the Son of man is Lord also of the Sabbath.
Now he calls himself the Son of man
with respect to the humility of the humanity assumed,
and he declares himself Lord of the Sabbath
and of the Law with respect to the sublimity of the hidden Divinity:
whence in Apocalypse 19 it is said that "he had on his garment and on his thigh written: King of kings and Lord of lords." And therefore it is said in the Psalm: "You have subjected all things under his feet"; this is said of the Son of man "made a little lower than the Angels" on account of the ignominy of the passion. And therefore as Lord he granted them a dispensation for a time, he who was afterwards to take away the observance of it.
10. It came to pass on another Sabbath
etc. Above he defended the disciples as Master by the authority of Scripture or by testimony; here he defends as Lord
by the power of might in a miracle,
in which, by healing a man on the Sabbath, he showed that he is Lord of the Sabbath, and that it is not necessary to abstain from every work on the Sabbath, but only from evil. Concerning the description of this miracle, three things are intimated: the first is the opportunity of the miraculous work;
the second is the sublimity of the wondrous worker,
at the words: But he himself knew their thoughts:
the third is the perversity of the wretched people,
at the words: But they were filled with madness.
As for the opportunity
of the miraculous work,
it should be noted that it is gathered from three things, namely from the confirmation of his own doctrine,
from the regard for human misery
and from the confutation of Jewish perfidy.
The first belonged to wisdom, the second to clemency, the third to justice, which are in Christ the Almighty.
11. (Vers. 6.). Therefore first his own doctrine was to be confirmed,
which he was proclaiming on the Sabbaths: on account of which he says: And it came to pass also on another Sabbath, that he entered into the synagogue and taught:
because, as John 18 says, "I have always taught in the synagogues and in the temple, where all the Jews come together"; because that word of Isaiah 54 was to be fulfilled in Christ: "I will make all your children taught by the Lord." Whence this was the one of whom Ecclesiasticus 39 says: "He himself will make known the discipline of his doctrine and will glory in the law of the covenant of the Lord." For he was teaching justice, which is the common virtue; whence Hosea 10: "It is the time to seek the Lord, when he shall come who will teach you justice."
12. Human misery was to be relieved
on account of the deprivation of infirmity, by reason of which he says: And there was a man there, and his right hand was withered:
and thus he was unfit for all works, because he had lost his stronger hand and better member. Whence truly this man was that one of whom Job 14 says that "living for a short time, he is filled with many miseries." Whence already in this man was fulfilled that word of Zechariah 11: "His right arm shall be dried up with withering"; and therefore he could already groan and say to the Lord: "My strength is dried up like a potsherd"; and for this reason it was to be relieved through divine power.
13. (Vers. 7.). Nevertheless, Jewish perfidy was to be confuted
on account of the observance of malice, by reason of which he says: But the scribes and Pharisees were watching whether he would heal on the Sabbath.
Whence was fulfilled in them that word of the Psalm: "All their thoughts are unto evil; they shall dwell and hide themselves: they themselves shall watch my heel."
This observation was insidious, which pertains to a malicious mind, according to that word of Jeremiah 9: "In his mouth he speaks peace with his friend, and secretly he lays snares for him." And therefore it is added: That they might find something of which to accuse him
. Whence these men were saying that word of the Babylonians, Daniel 6: "We shall not find any occasion against this man unless perhaps in the law of his God." On this day therefore they were especially watching, as Bede says, "so that, if he did not heal, they might charge him with cruelty or weakness; but if he did heal, with transgression." But certainly they find neither, because when he heals, he shows himself merciful; and when he does not heal, just; whence John 9: "Unless this man were from God, he could do nothing." And therefore Jeremiah 2: "What iniquity have your fathers found in me, that they have gone far from me?" as if to say: nothing, because he is the one of whom Isaiah 53 says: "He committed no sin, nor was deceit found in his mouth." Therefore he himself said, John 8: "Which of you shall convict me of sin? If I speak the truth to you, why do you not believe me?"
14. (Vers. 8.). But he himself knew their thoughts.
After the opportunity of the miraculous work, there is added here the sublimity of the wondrous worker
with respect to three things, namely with respect to the wisdom of discerning
in the heart, the prudence of questioning
in speech, and the efficacy of healing
in deed.
First therefore, through wisdom in the heart
he apprehended their thoughts, which he notes when he says: But he himself knew their thoughts:
and truly so, because the Lord is most wise; whence in the Psalm: "The Lord knows the thoughts of men, that they are vain." And therefore their thoughts were open to the eyes of God; on account of which Isaiah 1 says: "Take away the evil of your thoughts from before my eyes"; whence also John 16: "The disciples said to him: Now we know that you know all things, and there is no need for anyone to question you." Nor is this surprising, because he is the one of whom Jeremiah 17 says: "I the Lord, searching hearts and reins, who give to each one according to his way."
15. As testimony of this, to show himself the knower of hearts, he commands this man who is to be healed to rise into the midst, when he adds: And he said to the man who had the withered hand;
on whose account they were thinking proud thoughts, so that there could be said to them that word of Ecclesiasticus 37: "O most wicked presumption! Whence were you created, to cover the dry land with malice?" Rise and stand in the midst,
that is, in a conspicuous place, so that all might know that their thoughts had been detected, according to that word of Ecclesiasticus 1: "Do not approach him with a double heart"; "lest God reveal your hidden things and cast you down in the midst of the synagogue"; because, according to what is said in Proverbs 26, "he who covers hatred fraudulently, his malice shall be manifested in the assembly."
And rising up, he stood,
not fearing the indignation of the Pharisees. For he was saying within himself that word of Job 17: "Deliver me, O Lord, and set me beside you, and let the hand of anyone fight against me"; and again that word of the Psalm: "If armies should stand against me, my heart shall not fear"; whence, strengthened by the Lord's command, he stood secure. Nor is this strange, because to him can rightly be said that word of Job 4: "Behold, you have taught many and have strengthened weary hands"; whence he could say that word of Daniel 10: "And when he spoke to me, I recovered strength and said: Speak, my Lord, for you have strengthened me."
16. (Verse 9). Secondly, by prudence in speech
he was turning aside their machinations; on account of which is added: And Jesus said to them:
I ask you.
But the contrary of this seems to be said in Matthew 12, where it is said that they were asking the Lord: "Is it lawful to heal on the Sabbath?"
To which Augustine responds, in On the Harmony of the Evangelists, that first they asked, and the Lord replied to them. Or it can be that the form of questioning follows the interior thought. Matthew understands that in the ears of God to think
is to speak, and to doubt
is to question.
And he poses a careful question: Is it lawful on the Sabbath to do good, or to do evil: to save a life, or to destroy it?
He asks this not as something doubtful, but as something indubitably true, so that one part of the disjunction must be granted. For it is established that on the Sabbath it is lawful either to do good
or not to do good; to save
a life, or not to save,
because between contradictory opposites there is no middle ground. But not to do good,
when there is occasion and opportunity, is to neglect the good, and this is to do evil. Therefore this is a certain and true disjunction, of which it is necessary to grant one part; but they cannot grant this part: that it is lawful to do evil, or to destroy a life. It remains, therefore, that by this question they are refuted, namely that it is lawful on the Sabbath to do good and to heal a life; and thus they could not respond. Whence was fulfilled that word of Job 9: "If he should suddenly question, who will answer him? Or who can say to him: Why do you act thus?" And therefore Romans 9: "O man! Who are you to answer back to God?" Whence it is said in Job 9 that "he cannot answer him one thing out of a thousand." In Matthew 12, however, this disjunction is not proposed in this way, but the other part is sought and proved from the lesser
through the freeing of a sheep from a pit; much more, therefore, must a man be freed, of whom it is said in the Psalm: "You have subjected all things under his feet," etc.
17. (Verse 10). Third, however, through efficacy in deed
he overthrew their presumptions; on account of which it is added: And looking around at all of them,
as though already confounded, so that he could now say that word of Job 17: "Therefore turn and come, and I shall not find among you any wise man." — And because no one could contradict, for the confirmation of the truth it is added: He said to the man: Stretch out your hand. —
And since "his word is full of power," as is said in Ecclesiastes 8, therefore it is added: And he stretched it out, and
his hand was restored
to health: in which the Lord showed that he is Lord of the Law and of the Sabbath. For he it was who healed the hand of Moses, in Exodus 4, by his command alone; he it was also who withered and again healed the hand of Jeroboam, the idolatrous king of Israel, as is told in 3 Kings 13; he, I say, is the one of whom it is said that "he wounds and he heals, he strikes, and his hands shall heal"; of whom it is said in the Psalm: "Who forgives all your iniquities, who heals all your infirmities"; and this by his word alone, so that it may be made manifest that he is the one of whom Wisdom 16 says: "Your word, O Lord, healed them, who heals all things." For just as the Father made all things through the uncreated Word, so through the incarnate Word, as Augustine says, he remade all things.
18. (Verse 11). But they were filled with madness.
Here, third, the pitiable perversity of the people is touched upon,
who were thereby obstinate in evil whence they ought to have been raised to good. This perversity, moreover, is shown in three things, namely in the blindness of the heart, the conspiracy of the mouth,
and the persecution of deed.
As for the blinding of the heart,
it is said: But they
were filled with foolishness,
that is, with the blindness of malice: Wisdom 2: "They thought these things and erred, for their malice blinded them." For with this they were indeed filled and were made foolish by the just judgment of God, according to that passage in Romans 1: "God delivered them over to a reprobate sense"; "filled with all iniquity, malice, avarice, wickedness: full of envy, murder, deceit, malignity." For with this envy they were blinded, because "wise is he to whom things are savored as they are"; but the envious person is tormented by another's happiness. Such were these men; whence that passage from Baruch 3 was fitting for them: "Because they did not have wisdom, they perished on account of their foolishness." But this fullness of foolishness is true emptiness,
because "the riches of salvation
are wisdom and knowledge"; therefore, by contraries,
foolishness is poverty:
therefore it is said in Proverbs 19: "Better is the poor man walking in his simplicity than the rich man who twists his lips and is foolish."
19. As for the conspiracy
of the mouth,
it is added: And they spoke with one another,
provoking one another to evil by mutual speech. Thus they did in John 11: "The chief priests and Pharisees gathered a council and said: What do we do?" etc. This counsel was figurally preceded in the brothers of Joseph: Genesis 37: "They spoke to one another, saying: Behold, the dreamer comes; come, let us kill him." This counsel was impious; therefore Genesis 49: "Let not my soul come into their counsel"; Jeremiah 18: "You know all their counsel against me unto death; do not be propitious to their iniquities."
20. As for the persecution of deed,
it is added: What they might do to Jesus,
that is, how they might hand him over to death—which they also did, although not immediately, according to that passage in John 7: "No one laid hands on him, because his hour had not yet come." But nevertheless they did so afterward, as is said in Acts 3: "You killed the Author of life and asked that a murderer be granted to you." Whence the Savior himself could say that passage from Jeremiah 11: "But you, O Lord, have shown me, and I knew their counsels. And I was like a meek lamb that is carried to the slaughter, and I did not know that they devised counsels, saying: Let us cast wood into his bread," etc.
21. Spiritually
it is to be understood that dryness
in the soul is a defect of vigor on account of the absence of grace, according to that passage in John 15: "If anyone does not abide in me, he shall be cast out like the branch and shall wither." But this dryness is introduced from seven causes according to the seven capital sins. Whence note that there is a dryness of pride,
or arising from pride: Ecclesiasticus 10: "The Lord dried up the roots of proud nations."
And of envy:
James 1: "The sun rose with its burning heat and dried up the grass"; and in the Psalm: "Let them become like the grass of the housetops."
And of wrath,
concerning which Mark chapter nine says of the demoniac who "foams and gnashes his teeth and withers away." — And of sloth:
Proverbs chapter seventeen: "A sorrowful spirit dries up the bones"; Numbers chapter eleven: "Our soul is dried up," "it is nauseated by this most light food." — And of avarice:
Sirach chapter fourteen: "The eye of the covetous man is insatiable in the portion of iniquity; he shall not be satisfied until he consumes, withering his own soul." — And of gluttony:
Nahum chapter one: "The banquet of those drinking together shall be consumed like stubble full of dryness." — And of lust:
The Psalm: "My bones are burned as a hearth; I am struck like grass, and my heart has withered," etc.; "All flesh is grass," Isaiah chapter forty; and Job chapter thirty: "My skin is blackened upon me, and my bones are dried up."
22. Thus therefore from seven causes
spiritual dryness is understood,
which is also sevenfold: namely, dryness of the heart
for thinking well:
Isaiah chapter twenty-one: "My heart has withered; darkness has stupefied me."
And dryness of the mouth
for desiring:
Judith chapter seven: "Our end will be brief by the mouth of the sword, which becomes longer in the dryness of thirst." — And of the word
for teaching:
Hosea chapter nine: "Give them, O Lord, a womb without children and dry breasts."
And dryness of the arm
for working:
Zechariah chapter eleven: "His arm shall be dried up with dryness."
And dryness of the hand
for giving generously:
Job chapter fifteen: "Before his days are fulfilled, he shall perish, and his hand shall wither."
And of the skin
for conducting oneself:
Job chapter seven: "My skin is dried up and shrunken."
There is lastly dryness of strength
for enduring;
the Psalm: "My strength is dried up like a potsherd, and my tongue has cleaved to my jaws."
23. Now this sick man having a withered hand signifies the dryness of avarice,
which is healed when by divine command the hand is extended to give alms generously, according to that passage in the last chapter of Proverbs: "She opened her hand to the needy and extended her palms to the poor." And that extension
obtains the vigor of grace, according to that passage in Sirach chapter seventeen: "The alms of a man is as a purse with him, and it shall preserve the grace of a man as the apple of the eye."
An example and proof of this appears manifestly in a certain king of England, who gave generous alms, whose hand and arm remains whole and incorrupt, since a certain bishop said to him one day, when he had extended his hand to give a poor person a silver dish that he had before him, that his hand would never wither — which word is said to have been fulfilled up to the present day.
Third, the instruction of those called is determined through two things.
24. And it came to pass in those days, he went out, etc. After the authentication of Christ's doctrine and the calling of the disciples have been treated, here follows the third part, in which the instruction of those called takes place. And since the instruction of the disciples is twofold, namely common and special: common, namely in the teaching of those things which are required for the salvation of all; special, in the teaching of the mystery of the Scriptures: therefore this part has two sections: in the first of which the Apostles are instructed in truth set forth plainly and in open precepts; in the second they are instructed in explaining parables and things spoken parabolically, below in chapter eight: And it came to pass afterwards, and he went on his journey, etc.
In the first part the Apostles are instructed in truth set forth plainly and in open precepts.
The first part has two sections: in the first the truth of the doctrine is set forth; in the second, for the confirmation of the doctrine, the sublimity of the Teacher is declared, below in chapter seven: And when he had fulfilled all his words, etc.
First, the truth of the doctrine is set forth in three ways.
The first part, which contains the present chapter, has three sections. For since doctrine ought not to be communicated to the unworthy and the disdainful, but to the suitable and the studious: therefore first is set forth the separation of the disciples; second, the drawing of the hearers, at the passage: And descending with them from the mountain; third, the exposition of the teachings, at the passage: And he, lifting up his eyes, etc.
Concerning the separation of the disciples, four things are introduced which bring it about, namely: divine prayer obtaining the gift, election indicating merit, institution imposing office, nomination distinguishing the company.
25. (Verse 12). The divine prayer obtaining the gift for the disciples themselves who are to be chosen is set forth first, when it says:
And it came to pass in those days, he went out into a mountain to pray: he went out, namely from the city and the company of the crowds, so that his prayer might be quiet. Hence it is said of Judith that "she asked that she might be given the opportunity of going out at night and before dawn for prayer," Judith twelve. And what is more, he went out into a mountain, namely by ascending, to show that prayer ought to be elevated, and the one praying raised up from earthly things: because, as Damascene says, "prayer is the ascent of the intellect to God."
26. A figure of this preceded in Moses, Exodus seventeen, where it is said that "Moses went up to the top of the hill, and when Moses raised his hands, Israel prevailed."
Concerning these two things, namely the withdrawal from the crowds and the ascent to the mountain, it is said in Matthew fourteen: "Having dismissed the crowd, he went up into the mountain alone to pray." A figure of these two things preceded in Abraham, of whom it is said in Genesis twenty-two that "he said to his servants: Wait here with the donkey," namely in the valley: "but I and the boy will go yonder, and after we have worshipped, we will return to you."
In this manner also ought the holy soul to worship, whose instruction appears in Judith, of whom it is said in the twelfth chapter that "she went out by night into the valley of Bethulia and went up and worshipped the Lord God of Israel".
27. And because prayer, however devout, does not suffice unless it is also assiduous,
therefore it is added: And He was spending the night in prayer to God,
so that He could say with David that "at midnight I arose to give thanks to You"; whence also Moses, "ascending the mountain, was there forty days and forty nights," Exodus twenty-four. In this manner ought spiritual men to act, according to what is said in Lamentations two: "Arise, praise in the night at the beginning of the watches, pour out your heart like water before the face of the Lord." Hence it is that it is said of that devout Sarah in Tobit three, that "she went into an upper chamber of her house and for three days and three nights neither ate nor drank, but persisting in prayer, with tears she besought the Lord."
28. (Verse 13). Secondly, there is added the election indicative of merit
in the disciples to be promoted, when it is added: And when day had come, He called His disciples and chose from them twelve.
He calls in the day,
because, as is said in John eleven, "he who walks in the day does not stumble, because he sees the light of this world," namely Christ, who "is the true light, enlightening every man coming into this world," John one; and therefore First Peter two: "He has called you out of darkness into His marvelous light."
29. Note that He calls disciples in order to choose them, because the disciples of Christ were worthy to be honored, according to that word of the Psalm: "Your friends are exceedingly honored, O God," and this, because they were disciples. For perfect humility is required for the discipleship of Christ:
Matthew eleven: "Learn from Me, for I am meek and humble of heart." Likewise, perfect poverty:
below in the fourteenth chapter: "Unless one renounces all that he possesses, he cannot be My disciple." Likewise, perfect charity:
John thirteen: "By this shall all men know that you are My disciples, if you have love for one another."
And note that he chose twelve
to designate the abundant perfection of merit, because twelve is the first abundant number. Whence Christ says in Matthew five: "Unless your justice shall abound more than that of the scribes and Pharisees, you shall not enter the kingdom of heaven." Now this number is designated in the twelve sons of Jacob,
Genesis forty-six; in the twelve stones,
Exodus twenty-eight; in the twelve princes
of the people of Israel, Numbers seventeen; in the twelve scouts
sent by Moses, Numbers thirteen; in the twelve springs
of water, Exodus fifteen; in the twelve stones
drawn from the Jordan, Joshua four; in the twelve oxen
supporting the bronze sea, 3 Kings seven; in the twelve hours
of the day, John eleven; in the twelve foundations
of the city, Revelation twenty-one. For the Apostles were designated by very many figures on account of their manifold dignity. For they were patriarchs
by the begetting of spiritual children; precious stones,
by the variety of virtues; princes of the multitude,
by the sublimity of prelacy; scouts,
by the subtlety of contemplation; springs of water,
by the depth of wisdom; stones of the Jordan,
by the foundation of faith; oxen,
by the exercise of preaching; hours of the day,
by the integrity of their examples; foundations of the city,
by the support of the whole Church.
30. Thirdly, there is added the impositive institution of office
in the elect, when it is subjoined: Whom he also named apostles,
that is, those sent forth; in which he gave the preeminent authority of preaching. Romans ten: "How shall they preach, unless they be sent?" Whence the Lord complains of the false prophets in Jeremiah twenty-three: "I did not send them, and they ran; I did not speak to them, and they prophesied." But not such were the Apostles, of whom it is said in Matthew ten: "Behold, I send you as sheep in the midst of wolves." Now he sent these to found the Church of God and to build the city upon that living stone, the cornerstone established in the foundations. Whence Revelation twenty-one: "The wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb." And therefore Ephesians two: "You are fellow citizens of the Saints and members of the household of God, built upon the foundation of the Apostles and Prophets, Christ Jesus himself being the chief cornerstone, in whom the whole building, being framed together, grows into a holy temple in the Lord, in whom you also are built together into a dwelling place of God in the Holy Spirit."
31. (Verse 14). Fourthly, there is subjoined the distinctive designation of the company
among the Apostles now promoted, which is noted when it is added: Simon, who is surnamed Peter, and Andrew, his brother.
For he names the Apostles two by two, according as the Lord associated them. Whence below in chapter ten it is added that "he sent them two by two into every city and place where he himself was about to come."
32. And note that here he sets down the names of all, but does not set down the surnames of all, but only of those who have equivocal names, such as Simon Peter and Simon the Zealot, and Judas of James and Judas Iscariot.
And note that he pairs brother with brother, as Peter with Andrew and John with James, to commend concord, according to that saying of Ecclesiasticus twenty-five: "In three things my spirit is well pleased: the concord of brethren and the love of neighbors." For, as is said in Proverbs eighteen, "A brother who is helped by a brother is like a strong city."
But to the last Apostle, namely Judas, he adds not only a surname but also a crime, when he says: Who was a traitor; by which it is indicated that the Lord in choosing him was not ignorant of what he would become; whence John six: "Have I not chosen you, and one of you is a devil?"
33. But although this man was to become the worst, nevertheless the Lord chose him. For it was fitting to his humility, by which he did not refuse the company of his betrayer, and to his kindness, by which he showed himself benign not only to the good but also to the wicked. Whence also he made him steward, as is said in John twelve: "But he carried what was put in."
It was also congruent with the state of the present Church, in which the wicked are mixed with the good, according to that saying of Matthew thirteen: "Let both grow together until the harvest"; because, as is said in the same place, "the kingdom of heaven is like a net cast into the sea and gathering fish of every kind," etc.
This was also expedient for our instruction, that we should not lose confidence if we see some who seem to stand fall, and that we should not despise the company of the good on account of some who are wicked, according to what is said in First John two: "They went out from us, but they were not of us." And also that we should not presume if we are chosen to dignities. Whence Bernard in his letter to the Archbishop of Cologne says thus: "If it is established that all who are chosen for ministry are chosen for the kingdom, then the Archbishop of Cologne is secure. But if it is read that none but God rejected Judas in the priesthood and Saul in the kingdom, then the Archbishop of Cologne too must necessarily fear." Whence that saying of Matthew twenty-two is greatly terrible: "Many are called, but few are chosen"; and therefore Romans twelve: "Be not high-minded, but fear."
34. Spiritually, by these six pairings of the twelve Apostles are understood six degrees of progress in the virtues, by which one arrives at perfect charity, or at peace, or at wisdom.
Concerning the first six steps, by which one arrives at charity,
2 Peter 1: "Minister in your faith virtue, in virtue moreover knowledge, in knowledge moreover abstinence, in abstinence moreover patience, in patience moreover piety, in piety moreover love of the brotherhood, in love of the brotherhood charity." And those six steps rightly correspond to these combinations, if the interpretations of the names are considered. — Concerning the steps by which one arrives at peace,
Matthew 5: "Blessed are the poor," etc.
Concerning the steps, however, by which one arrives at wisdom,
Isaiah 11: "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety. And the spirit of the fear of the Lord shall fill him"; where he begins from the highest. A most beautiful figure of these preceded in the throne of Solomon, where it is said that there were "six steps," "and twelve little lions standing upon the six steps on this side and on that." By the lion
is understood the authority of power; by the six steps,
six combinations most fittingly corresponding to the spiritual steps.
35. Morally
also, through the names of the Apostles thus combined, the perfection of prelates is suggested, especially of bishops, who ought to excel others in three things: in life,
in doctrine,
in example
or good conduct. Whence the Apostle, giving instruction, says at Titus 2: "But speak thou the things which become sound doctrine"; behold, doctrine.
"Let no one despise thee"; behold, life.
"In all things show thyself a pattern of good works"; behold, example
or good conduct.
The first four names therefore designate the perfection of life:
the other four, the perfection of doctrine:
and yet another four, the perfection of example
or good conduct.
36. He says therefore: Simon,
— supply: he called — who is interpreted obedient. Whom he surnamed Peter,
who is interpreted recognizing -,
in which is designated the virtue of prudence,
by which he ought to be surnamed Peter, that is, recognizing, from Simon:
because from humility ought to proceed the surname of prudence, so that, according to what is said in Proverbs 23, "he may set a limit to his prudence"; "and let him not lean upon his own prudence," Proverbs 3; and thus he will not be "prudent in his own eyes," Romans 12, but "in all things he will act prudently," according to what is said of David in 1 Kings 18.
And Andrew,
who is interpreted as manly,
in whom is expressed the virtue of justice.
Otherwise, "do not seek to be made a judge, unless you have the strength to break through iniquities," Ecclesiasticus 7. — And James,
who is interpreted as supplanter
or wrestler, through whom is intimated the virtue of fortitude,
which bravely assails adversities and struggles against vices;
whence Ephesians 6: "Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the heavenly places." Thus the bishop ought to be "a lion, the mightiest of beasts, who retreats before none," Proverbs 30—even against God,
so that what was said to Jacob in Genesis 32 may be said to him: "If you have been strong against God, how much more shall you prevail against men."
And John,
who is interpreted as one in whom is grace,
through whom is understood the virtue of temperance
or continence, which is the grace of God, according to Wisdom 8: "I cannot be continent unless God grants it," especially because "he was chosen by the Lord as a virgin and remained a virgin forever"; and Ecclesiasticus 26: "Grace upon grace is a holy and modest woman."
According to the combination of these four virtues, Ezekiel saw the forms of "the four living creatures, and the hands of a man under their wings on four sides, and they had faces and wings on four sides," Ezekiel 1, as a prefiguration of the four virtues which are required for the governance of prelates, because "nothing is more useful than these in the life of men," Wisdom 8.
37. There follows concerning the apostolic names which pertain to doctrine,
when he says: Philip,
who is interpreted as mouth of the lamp; in which is intimated that episcopal doctrine ought to be luminous
with respect to the understanding of the hearers,
so that "their appearance may be as the appearance of lamps," Ezekiel 1; so that "the lamp may be placed upon the lampstand," Zechariah 4, not "under a bushel," below, chapter 11; but as is said of Elijah in Ecclesiasticus 48: "His word burned like a torch." — And Bartholomew,
who is interpreted as son of him who suspends the waters,
in whom is understood devout doctrine
with respect to affection,
so that from devotion he may suspend and raise tears up to the eye, concerning which the Lord says to Job, chapter 38: "Will you lift up your voice in the cloud?"—namely, in devotion or compunction in teaching—"and will the flood of waters cover you?"—in weeping; which the Lord does, who "at his voice gives a multitude of waters in heaven and raises clouds from the ends of the earth," Jeremiah 10, "and he makes lightnings for the rain," as the Psalm says, that is, threats.
38. (Vers. 15.). Matthew,
whose name is interpreted as gift,
by whom it is suggested that doctrine ought to be edifying unto action.
For after devotion has been attained, it is necessary that one fulfill the saving word heard through good works: this is especially from him from whom comes "every best gift and every perfect gift," James 1. He himself confers upon the word of the preacher the power or grace of preaching and edification: whence Isaiah 41: "The first shall say to Zion: Behold, I am here, and to Jerusalem I will give an evangelist."
And Thomas,
whose name is interpreted as abyss,
by which is understood the depth of learning
in matters of faith, so that "his counsel may be in the great abyss," as is said in Ecclesiasticus 24. Whence it is asked in Job 38: "Have you walked in the uttermost depths of the abyss?" "O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments!" For "his judgments are a great abyss," Romans 11 and the Psalm. —And these four pertain to doctrine,
so that thus the four wheels "may go toward the four directions and not turn back as they move," Ezekiel 10.
39. There follows concerning those names which pertain to example: James,
whose name is interpreted as wrestler, of Alphaeus,
whose name is interpreted as fugitive,
in whom is expressed the example of perfect poverty.
Whence Gregory: "Let him who hastens to the contest with the devil cast off his garments, lest he be overcome. But what are all earthly things if not certain garments of the body?" Whence it is necessary for one wishing to wrestle in poverty to flee temporal things, according to what the Psalm says: "Behold, I went far off fleeing and remained in solitude." So Elijah in a figure of this fled from the face of Jezebel, whose name is interpreted as flow of the dung-heap:
by which is designated the transience of temporal things.
And Simon,
whose name is interpreted as obedient, who is called the Zealot,
that is, the emulator;
in whom is expressed the example of perfect humility
with the emulation of ordered charity: whence 1 Peter 1: "Purifying your souls in the obedience of charity, in the love of fraternity, love one another more earnestly from a sincere heart"; Ecclesiasticus 3: "The sons of wisdom are the assembly of the just, and their nation is obedience and love."
40. (Vers. 16.). Judas,
whose name is interpreted as confessing, of James,
so that he may be an example of vigor in action:
Matthew 5: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Hence Tobit 12: "Bless the Lord of heaven and confess him before all the living." Hence it is that in the blessing of Judah it is said in Deuteronomy 33: "His hands shall fight for him, and his helper shall be against his adversaries"; whence he went up before the others into battle, Judges 1.
And Judas Iscariot, who is interpreted as memory of death:
in whom is understood the example of the mortification of the flesh. Whence Gregory: "Nothing avails so much for taming the vices of the flesh as to think about what our flesh will be like after death." And they ought to do this, "lest, having preached to others, they themselves become reprobate," according to what the Apostle says in First Corinthians nine: "I chastise my body," etc.; on account of which it is said below in chapter twelve: "Let your loins be girded," etc. But because many are deceived and betrayed on the occasion of mortified flesh, because they glory therein, like hypocrites, who "profess with their mouth to know God, but deny Him by their deeds," according to what is said in Titus one: let them beware, lest through betrayal
of this kind they be condemned, because here it is added: Who was a traitor.
Hence it is that the Apostle says in Second Timothy three, that "in the last times perilous times shall come, and men shall be lovers of themselves"; and it follows: "Traitors, insolent, envious, lovers of pleasures more than of God, having indeed an appearance of piety, but denying its power." - And these things pertain to the example,
and these are the four bearers of the paralytic, above in chapter five. And in this manner the mystery of the apostolic names is designated; and thus this part is concluded.
41. (Verse 17.). And descending with them,
etc. After the separation of the disciples, the Evangelist here subjoins the attraction of the hearers,
which the Evangelist describes with respect to four things: with respect to the accompanying disciples,
with respect to the people gathering together,
with respect to the inciting causes,
and with respect to the subsequent effects.
With respect to the accompanying disciples
he says: And descending,
from the mountain, with them,
that is, with the twelve already chosen, who always accompanied Him, according to what is said below in chapter twenty-two: "You are they who have remained with me in my trials"; He stood in a level place,
that is, a flat and open place, so that all might be able to approach to hear wisdom, so that they might say: "Behold, we have heard of Him in Ephrata, we have found Him in the fields of the wood." And thus was fulfilled that passage from Proverbs one: "Wisdom preaches abroad, in the streets she utters her voice, at the head of the multitudes she cries out."
To the cry of this wisdom the disciples were especially attracted; whence he adds: And a crowd of his disciples,
namely, stood with him. He says this with regard to the other disciples, inferior to the Apostles. For to the perfect disciples he had delivered the sermon on the summit of the mountain, as is said in Matthew 5: "Seeing the crowds, Jesus went up on the mountain, and when he had sat down, his disciples came to him." But to these, condescending to them as imperfect, he delivered the sermon on the descent from the mountain; whence they are called a crowd,
because they were many and also close to the multitude. For the disciples of Christ were being multiplied, as is said in John 4: "The Pharisees heard that Jesus was making more disciples than John." To these, secrets were not to be communicated, because they were scandalized by hearing secrets; whence it is said in John 6 that because of the word that he had spoken, "many of his disciples went back and no longer walked with him. And Jesus said to the Twelve: Do you also wish to go away?" — with these disciples, namely.
42: Jesus is said to stand,
but with the other, perfect ones, to sit:
in which he shows that "we who are stronger ought to bear the weaknesses of the weak and not please ourselves," Romans 15.
And he descended
with them,
as an example of humility, according to that passage in Ecclesiasticus 32: "Have they made you ruler? Do not be lifted up: be among them as one of them." Whence by his kindness he attracted and gathered all together, as a hen gathers her chicks: Matthew 23: "How often I wished to gather your children, as a hen gathers her chicks," etc. And not without reason, because of him it was said in Deuteronomy 32: "He found him in a desert land, in a place of horror and vast solitude: he led him about and taught him and guarded him as the pupil of his eye. As an eagle, provoking its young to fly, he spread his wings over them," etc.
43. As for the peoples gathering together, it is added: And a great multitude of the people, namely stood with him, who had gathered from diverse places: they had gathered both from nearby places, regarding which he says: from all Judea and Samaria and Jerusalem, which were within the kingdom of Israel: Judea is the name of the kingdom, Samaria the principal city in the kingdom of the ten tribes, and Jerusalem the principal city in the kingdom of the two tribes: from all these they flowed together to Christ, according to that passage in Isaiah 2: "It shall come to pass in the last days that the mountain of the house of the Lord shall be prepared on the top of the mountains, and it shall be exalted above the hills, and all nations shall flow unto it"; as well as from remote places, regarding which he says: And the sea coast and of Tyre and Sidon. And it should be repeated: a great multitude of the people from the sea coast, and a great multitude of Tyre and Sidon, that is, from Tyre and Sidon. And these were remote places, as Bede says in the Gloss, that "the sea coast is not named from the nearby sea of Galilee, but from the great sea"; Isaiah 60: "Then you shall see and abound, and your heart shall wonder and be enlarged, when the multitude of the sea shall be converted to you, the strength of the nations shall come to you."
This was prefigured in Solomon, in 3 Kings 10, where it is said that "all desired to see the face of Solomon and to hear his wisdom."
44. (Verse 18). As for the inciting causes, it is added: Who had come to hear him, as regards the illumination of truth in the mind, and to be healed of their infirmities, as regards the cure of health in the flesh. And this was a right intention, according to that passage in Hosea 6: "Come and let us return to the Lord, for he has taken and he will heal us"; and afterward: "And we shall live in his sight, we shall know and we shall follow on, that we may know the Lord." In this they showed that they were of the sheep of Christ, because they gathered to him to receive truth and salvation: John 10: "My sheep shall hear my voice, and I know them, and they shall follow me, and I give them eternal life." Therefore the love of understanding truth and of obtaining health drew them to come to Christ, as to a master and as to a physician. To the first the Savior invites in the Psalm: "Come, children, hear me; I will teach you the fear of the Lord"; to the second in Matthew 11: "Come to me, all you who labor and are burdened, and I will refresh you."
45. As for the subsequent efficacies,
it is added: And those who were vexed by
unclean spirits were cured:
wherein is touched upon the efficacy of power with respect to unclean spirits: Zechariah 13: "I will take away the unclean spirit from the land." These unclean spirits vex those whom they possess: Matthew 15: "My daughter is grievously vexed by a demon." This vexation compelled them to flee to Christ, because, according to what is said in Isaiah 28, only "vexation will give understanding to the hearing"; moreover, as Gregory says, "the evils that press upon us here compel us to go to God." Certainly, while they compel us toward God, they lead to a good disposition, according to that passage in Wisdom 3: "Having been afflicted in few things, in many they shall be well disposed."
46. (Verse 19.) Nor was the efficacy only upon the soul, but also upon the body through the very body of Christ: which is noted when he adds: And the whole crowd sought to touch him,
namely out of faith and devotion, like that woman of whom it is said in Matthew 9: "If I touch the hem of his garment, I shall be saved." — And rightly were they devout: whence it is added: Because power from
him went forth and healed all,
that is, the operation of power: below in chapter 8: "I knew that power went forth from me." Then power goes forth
when, hidden in itself,
it is manifested in its work,
according to that passage in Wisdom 12:
"You show your power, you who are not believed to be consummate in power." Then also it goes forth
when it communicates itself to others,
according to that passage in Isaiah 40:
"He gives power to the weary and multiplies strength and vigor for those who have none." And great
was this power, which had power over all, according to that passage in Wisdom 14: "You have power to heal from all things"; and chapter 16: "He who turned was healed not by what he saw, but by you, the Savior of all." And this especially drew all to Christ: whence it is said in John 6: "A great multitude followed him, because they saw the signs that he performed upon those who were infirm."
47. Spiritually,
note here that hearers who come to Christ are drawn from
six places, namely from three of the Jews
and three of the Gentiles.
By the places of the Jews
are signified the just, by the places of the Gentiles
sinners. — Now three places of the Jews
are set down according to the threefold state of the just. Judea
is interpreted as confessing
and signifies the state of active persons,
who confess Christ by good works: Hosea 10: "Judah shall plow, and Jacob shall break his furrows"; Tobit 13: "Confess to him and exalt the King of ages in your works."
Samaria,
which is interpreted as custody,
signifies the state of prelates.
For to them it is said in 3 Kings 20: "Guard this man, for if he escapes, your life shall be for his life."
Jerusalem,
which is interpreted as vision of peace,
signifies the state of contemplatives:
Isaiah 60: "Arise, be enlightened, Jerusalem, for your light has come"; Tobit 13, it is said of Jerusalem: "Blessed are all who love you and rejoice in your peace."
48. Three places of the Gentiles
are also set forth according to the threefold state of sinners. The seacoast,
which is windy and frequently turbulent, signifies the vanity and turbulence of the proud: Isaiah 57, "The wicked are like the raging sea, which cannot rest." - Tyre,
which is interpreted as distress, signifies the anxiety and distress of the covetous:
Sirach 27: "Between buying and selling, sin will be pressed in"; Sirach 5: "Do not be anxious for unjust riches." - Sidon,
which is interpreted as hunting,
signifies the desire and concupiscence of the carnal:
whence in the Psalm: "They shall return at evening and shall suffer hunger like dogs and shall go around the city." - All these flock to Christ, but the just
as to a teacher,
that they may be taught wisdom, because, according to that passage of Proverbs 9, "teach a just man, and he will make haste to receive"; and Deuteronomy, the penultimate chapter: "Those who draw near to his feet shall receive of his teaching." But sinners
as to a friend,
that they may obtain mercy; below in chapter 15: "The publicans and sinners were drawing near to Jesus, to hear him"; from whom, first, demons are cast out through the expulsion of guilt;
second, they are healed by touch through the curing of the aftereffects,
according to what is said in the Psalm: "Who forgives all your iniquities, who heals all your infirmities."
49. And he, lifting up his eyes,
etc. After the election of the disciples and the attraction of the hearers, the explanation of the teachings is here subjoined.
This part is threefold according to three things, the knowledge of which is necessary for salvation, namely: rewards, punishments, and precepts.
The first part, therefore, is about rewards;
the second about punishments,
at the place: But woe to you who are rich!
the third about precepts,
at the place: But I say to you who hear,
etc. The first part contains the promises of rewards; the second, the threats of penalties or punishments; the third, the laws of precepts. In the promised rewards we are taught what is to be hoped for;
in the threatened punishments, what is to be feared;
in the precepts, what is to be done.
Concerning the promise
of the beatitudes,
note that he promises four things, namely the kingdom,
which consists in participation in divine power; fullness,
which consists in the taste of divine goodness; laughter,
which consists in the contemplation of divine truth; and a great reward,
which consists in the duration of eternity. And these four are designated in Ephesians three: "That you may be able," he says, "to comprehend with all the Saints what is the length, breadth, height,
and depth"; the length
of eternity, the breadth
of goodness, the height
of power, and the depth
of wisdom or truth. Moreover, he promises these four things to four kinds of merits that raise us to God and build up our free will. For the kingdom
of wealth
is promised to those who despise temporal goods, such as are the poor; the banquet of abundance
to those who desire spiritual things, and these are called the hungry;
the laughter of delight
to those who detest the evils of sin, and these are called the weeping; the multitude of reward
to those who endure the evils of punishment, and these are the patient.
In these four is enclosed the perfection of the human will with respect to a twofold good and with respect to a twofold evil.
50. (Vers. 20.). First, therefore, he promises to the poor the kingdom of wealth
on account of their contempt of temporal things,
and such were the disciples, and therefore he says: And he, lifting up his eyes upon his disciples, said: Blessed are the poor,
etc. By lifting up his eyes
he calls them blessed, because "the eyes of the Lord are upon the just," and especially upon the poor: Ecclesiasticus eleven: "There is a man who is feeble and in need of recovery, lacking in strength and abounding in poverty, and the eye of the Lord looked upon him for good." Moreover, he calls these poor blessed
because they are prepared for beatitude. — And therefore he adds: For yours is the kingdom of God,
which indeed is very great. For in the Psalm: "Your kingdom, O Lord, is a kingdom of all ages." This he says belongs to the poor,
because the poor are its heirs, according to that passage in James two: "Has not God chosen the poor in this world, rich in faith, heirs of the kingdom which God has promised to those who love him?" "Better therefore is the poor man who walks in his simplicity than the rich man who twists his lips and is foolish," Proverbs nineteen.
51. And note that he says is
in the present tense, either on account of the certainty of the promise, or also because the truly poor now in a certain way begin to be kings,
according to that passage in 2 Corinthians 6: "As having nothing and yet possessing all things." "For their deep poverty has abounded unto the riches of simplicity," as is said in 2 Corinthians 8. Whence the evangelical or voluntary poor are now to be reckoned as already blessed, not wretched. Seneca: "No one is born rich: whoever comes forth into the light is commanded to be content with bread and milk." "No one is poor amid these things: among which if anyone has enclosed his desire, he will be able to contend with Jupiter concerning happiness."
And note that he begins from poverty,
because, as Ambrose says there, "poverty is the first parent of virtues, because he who has despised worldly things will merit eternal things," an imitator of that poor one "who, though he was rich, became poor for our sake," 2 Corinthians 8.
52. (Verse 21). Secondly, he promises to those who hunger the banquet of abundance
on account of the desire for spiritual things:
and this he indicates when he adds: Blessed are you who now hunger,
namely for the food of justice, according to what is said in the Gloss on Matthew 5. For you shall be satisfied,
through the banquet of abundance. Ambrose: "He who hungers seeks an increase of strength," according to that passage in Ecclesiasticus 24: "Those who eat me will hunger still more, and those who drink me will thirst still more." Those hunger for justice who can say with Jesus that word in John 4: "My food is to do the will of my Father." Those also hunger for justice who for love of justice willingly endure hunger: and these can say with the Apostle that word in 1 Corinthians 4: "Even unto this hour we hunger and thirst." Such were those holy Fathers, of whom in Hebrews 11 it is said that "they went about in sheepskins, destitute, afflicted, tormented," etc. Such shall be satisfied by the Lord, because, Revelation 7, "they shall hunger no more, neither thirst anymore, nor shall the sun fall upon them, nor any heat, for the Lamb who is in the midst of the throne shall rule them." And this will be in the divine glory, according to what is said in the Psalm: "I shall be satisfied when your glory shall appear"; and again: "They shall be inebriated with the abundance of your house, and you shall give them to drink of the torrent of your pleasure." And so is fulfilled that word in 1 Kings 2: "The hungry were filled." Nor is this surprising, because, Isaiah 25, "the Lord of hosts shall make for all peoples on this mountain a feast of vintage, of rich things full of marrow, of refined vintage"; and again, according to that word of the Psalm: "He fed them with the fat of wheat, and from the rock he satisfied them with honey."
53. Third, he promises the laughter of joy to those who weep on account of repentance for the evil of sin, when he adds: Blessed are you who now weep, namely for evils committed, as Hezekiah, "turning to the wall," "wept with great weeping," as is said in Isaiah thirty-eight; as also Peter, of whom in Matthew twenty-six after the denial it is said that "going out he wept bitterly"; and Job thirty: "My harp is turned to mourning, and my organ into the voice of those who weep."
Or for the sins of others, as David over Saul, II Kings one; so Christ over Jerusalem, below in chapter nineteen: "Seeing the city, he wept over it."
Or: you now weep, namely for the miseries of others: Job thirty: "I wept once over him who was afflicted"; Romans twelve: "Weep with those who weep."
Or: You who now weep, for escaping the temptations of sins and their consequences: in Judges two it is said that "when the Angel of the Lord spoke to the children of Israel, they lifted up their voice and wept. And the name of that place was called the place of weepers — or of tears." And this place is the state of the present life, which lasts only until now. And therefore he says: You who now weep: I Peter one: "Though now for a little while, if need be, you are made sorrowful in various temptations, that the testing of your faith, much more precious than gold which is tried by fire, may be found unto praise," etc.
Or: You who now weep, namely from desire for eternal things, and this is the proper understanding: John sixteen: "You shall weep and lament, but the world shall rejoice, and you shall be sorrowful; but your sorrow shall be turned into joy"; and the Psalm: "My tears have been my bread day and night, while it is said to me daily: Where is your God?" To these he says: you are blessed, because you shall laugh, with a spiritual laughter, which consists in the joy of the mind through the contemplation of truth: Job eight: "Your mouth shall be filled with laughter, and your lips with rejoicing"; for it is said in Proverbs thirty-one: "Strength and beauty are her clothing, and she shall laugh in the last day." This laughter shall be over one's own goods and those of others, according to what is said of Sarah in Genesis twenty-one: "The Lord has made laughter for me, and whoever hears of it will laugh with me."
54. (Verse 22.). Fourth, he promises to those who suffer the greatness of the reward
on account of endurance in the evil of punishment,
when he adds: Blessed shall you be, when men shall hate you,
namely with respect to the act of the heart.
Most fittingly he says: men,
that is, those who are animal-like and bestial, because "man, when he was in honor, did not understand: he was compared to senseless beasts and was made like unto them"; First Corinthians 3: "Whereas there is among you jealousy and contention, are you not carnal, and do you not walk according to man"? according to that man, namely, of whom it is said in Sirach 28: "Man reserves wrath for man." These hate the servants of Christ: Proverbs 19: "The brothers of the poor man hate him"; and Matthew 10: "You shall be hated by all men for my name's sake."
With respect to the act of deed
he adds: And when they shall separate you,
namely by casting you out of the synagogues, according to that passage in John 9: "The Jews had already conspired that if anyone should confess him to be the Christ, he should be put out of the synagogue," and thus would be separated from others in reproach, even from his own household members, just as the Lord foretold would come to pass for his disciples: Matthew 10: "I have come to set a man against his father"; and afterward it is added: "And a man's enemies shall be those of his own household."
With respect to the act of the mouth
he adds: And shall reproach you,
reviling you, and shall cast out your name as evil,
by defaming; First Peter 4: "If you are reproached in the name of Christ, you shall be blessed"; James 2: "They blaspheme the good name that has been invoked over you," because they call good
evil, according to that passage in Matthew 5: "They shall say all manner of evil against you falsely, for my sake."
And because not just any punishment makes a Martyr unless the proper cause is present, therefore he adds: On account of the Son of Man:
First Peter 3: "If you suffer anything for the sake of justice, you shall be blessed," that is, for the sake of Christ, "who was made by God wisdom and justice and sanctification." And for this threefold justice Paul wished to suffer; Acts 21: "I am prepared not only to be bound, but also to be killed in Jerusalem for the sake of Christ Jesus."
55. (Vers. 23.). Thus he gladdens the patient through reward, when he adds: Rejoice and exult: behold, your reward is great in heaven: rejoice,
namely from recompense: Romans twelve: "Rejoicing in hope, patient in tribulation." Which was fulfilled in Acts five: "The Apostles went rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Jesus." This, moreover, the consideration of reward brings about; Jeremiah thirty-one: "Let your voice cease from weeping, and your eyes from tears, for there is a reward for your work." A reward,
I say, great, because "great peace have they that love your law" etc., as it is said in the Psalm: and perpetual,
because it is in heaven; Wisdom five: "But the just shall live forever, and their reward is with the Lord." And this is what Bede says: "Amid the hatreds of hearts, amid the reproaches of tongues, amid the hands of persecutors, dwell with a more joyful heart in contemplation of the heavenly reward." - And because this work is most arduous, namely to rejoice in tribulations: therefore he not only promises a reward, but adds an example, when he continues:
56. For according to these things did their fathers do to the Prophets:
according to what is said in Matthew twenty-three: "You are witnesses against yourselves, that you are the sons of those who killed the Prophets"; and Acts seven: "Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit. Which of the Prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One." He sets these forth as an example on account of their constancy: James, last chapter: "Take as an example, brothers, of patience, labor, and long-suffering, the Prophets"; who were not moved from the truth on account of scourges. Whence concerning Elisha, Sirach forty-eight: "In his days he did not fear the prince, and in power no one overcame him, nor did any man surpass him." All these evils the Prophets endured on account of the reward, which they promise to others: Sirach thirty-six: "Give a reward, O Lord, to those who wait for you, that your Prophets may be found faithful." Whence that eminent Prophet John, after all the tribulations of the Church, adds at the end of Apocalypse twenty-two: "Behold, I come quickly, and my reward is with me, to render to each one according to his works."
57. Whence note that divine Scripture intimates to us the difference of rewards
according to the diversities of merits.
Whence there is found a reward that is safe,
a reward that is great, worthy, full, timely, swift, faithful, abundant, perpetual.
The reward is safe for the Angels who minister to us; great is given to prelates or those who preside; worthy, to the obedient; full, to the contemplatives; timely is given to workers; swift, to those making progress; faithful, to those who bring to perfection; much or abundant, to those who suffer; but perpetual, to those who persevere. Whence concerning the safe reward of the Angels, because the ministry which they exercise toward us is not defrauded of its prize, it is said in Tobit 5: "Seek some faithful man who may go with you, his reward being safe," says Tobias. - Concerning the great reward of those who preside, it is said in Genesis 15 to Abraham, who bears the type of prelates: "I am your protector, and your reward exceedingly great."
Concerning the worthy reward of the obedient, it is said in Esther 16: "Let all know that those who obey the Persians faithfully receive a worthy reward for their fidelity."
Concerning the full reward of the contemplatives, it is said to Ruth, in chapter 2, who bears the type of contemplatives who relinquish all things for God, and is also interpreted as sheep, or seeing, so that the contemplative soul may be called sheep on account of the gentleness of affection, but seeing on account of the illumination of the intellect; whence Boaz says to her: "May you receive a full reward from the Lord God of Israel, to whom you have come and under whose wings you have taken refuge."
Concerning the timely reward of workers, it is said in the last chapter of Sirach: "Work your work while there is time, and He will give you your reward in His time."
Concerning the swift reward of those making progress, it is said in Sirach 11: "The blessing of God hastens toward the reward of the just." - Concerning the faithful reward of the perfect, such as preachers and the like, it is said in Proverbs 11: "To the one sowing justice, a faithful reward."
Concerning the abundant reward of those who suffer or those who struggle, it is said here and in Matthew 5: "For behold, your reward is abundant in the heavens."
Concerning the perpetual reward indeed, which befits those who persevere, Sirach 18: "Do not be afraid to be justified even unto death, for the reward of God remains forever." - Thus therefore, according to the diversities of merits, the differences of rewards are appropriated; and so "God will render to the just the reward of their labors," Wisdom 10.
58. (Verse 24). But woe to you rich! After the promises of the beatitudes, He subjoins the threats of punishments. And because against good there is evil, He sets forth four threats corresponding to the four beatitudes, namely: desolation in the loss of temporal good, hunger, in the loss of spiritual good, weeping in the affliction of bodily evil, confusion in the suffering of everlasting reproach. And these are the four woes, which He threatens against four kinds of men opposed to the evangelical men previously determined, namely the covetous and the gluttonous, the wanton and the vainglorious .
Against the covetous, therefore, he threatens the woe of everlasting desolation, when he says: But woe to you who are rich! He speaks adversatively to the rich, that is, to those who love riches, because such people gape after accumulating riches: Habakkuk 2: "Woe to him who multiplies what is not his own"! that is, earthly goods, which are not ours, because they neither come with us nor depart with us; yet earthly men consider them to be their own: Revelation 8: "Woe, woe, woe to the inhabitants of the earth"! Such are the covetous, against whom the Lord says, Matthew 6: "Do not store up for yourselves treasures on earth, where rust and moth destroy."
Since upon the abundance of these riches there must follow want, and upon consolation must follow desolation, therefore, adding the reason, he says: Who have your consolation: you have it, namely in the present, but not in the future; whence James 5: "Come now, you rich, weep, howling in your miseries which shall come upon you." Therefore this consolation is vain and false, because it brings on desolation: Zechariah 10: "The dreamers have spoken in vain, and they consoled to no purpose." Truly in vain, because "the men of riches have slept their sleep and found nothing in their hands." And therefore one must say with the Prophet David: "My soul refused to be consoled: I remembered God and was delighted"; Job 6: "Let this be my consolation, that afflicting me with pain, he spare not"; so that through the desolation of the way one may arrive at the consolation of the homeland, of which the last chapter of Isaiah says: "As a mother caresses someone, so will I comfort you." This we ought to await, not to anticipate: Judith 8: "Let us humbly await his consolation."
59. (Verse 25). Against the gluttonous, he threatens the woe of perpetual hunger, when he adds: WOE to you who are filled! devoting yourselves, namely, to gluttony and drunkenness: Proverbs 23: "Who has woe? Whose father has woe? Who has quarrels and wounds without cause? Is it not those who linger over wine and are eager to drain their cups?" "Woe to you who are mighty at drinking wine and valiant men at mixing drunkenness"! And therefore it is added: Because you shall hunger. This satiety brings on perpetual hunger, according to that passage in Job 20: "When he shall have been filled, he shall be straitened; he shall burn, and every sorrow shall rush upon him"; and Isaiah 65: "Behold, my servants shall eat, and you shall hunger; behold, my servants shall drink, and you shall thirst." Whence concerning the wicked in the Psalm: "They ate and were filled," etc.
60. To the self-indulgent
he threatens the woe of eternal weeping,
when he says: WOE to you who laugh now! for you shall mourn and weep,
that is, in this moment of time: Job 20: "The joy of the hypocrite is but for a moment"; and Proverbs 14: "Laughter shall be mingled with sorrow, and mourning takes possession of the ends of joy." It is certainly better that weeping precede laughter than the reverse; and therefore Ecclesiastes 3: "A time of weeping," namely first in time, "and a time of laughing," afterwards in eternity. But the fool does not wish now to restrain himself from laughter: Sirach 21: "A fool lifts up his voice in laughter, but a prudent man will scarcely laugh quietly"; indeed Ecclesiastes 2: "I counted laughter an error, and to joy I said: Why are you vainly deceived?" Therefore those who now laugh are fools, and those who mourn are wise, according to that passage of Ecclesiastes 7: "The heart of the wise is where sorrow is, and the heart of fools is where mirth is." On account of which it is said to the foolish and the worldly in Isaiah 65: "Behold, my servants shall praise with exultation of heart, and you shall cry out for sorrow of heart, and for grief of spirit you shall howl," namely in hell, because it is said in Matthew 13: "There shall be weeping and gnashing of teeth."
61. (Verse 26.). To the vainglorious,
however, he threatens the woe of eternal contempt,
when he adds: Woe to you, when all men shall bless you!
namely by extolling with vain praises: Proverbs 27: "He who blesses his neighbor with a loud voice, rising early in the morning, shall be like one who curses"; because, as it is said in Isaiah 9, "those who call this people blessed are misleading them, and those who are called blessed are cast down headlong." For they are cast down headlong from vain praises into eternal reproach, while they are exalted by them, according to that passage of Job 30: "You lifted me up and, as it were, setting me upon the wind," namely of vain praise, "you dashed me down violently." And because it is difficult to avoid praises of this kind, he adds an example: For according to these things their fathers did to the prophets:
to the prophets, I say, not true ones, but false; whence the Gloss: "They blessed the false prophets, who prophesied from their own heart to capture the favor of the crowd"; Jeremiah 5: "An astonishing and wonderful thing has been done in the land: the prophets prophesied falsehood, and the priests clapped their hands, and my people loved such things." In this, therefore, by showing that wicked men were praised by the prophets, he shows that popular favor is altogether to be despised: the Psalm: "God has scattered the bones of those who please men; they are confounded, because God has despised them." But this is said not of those who show good and praiseworthy examples to the people for the glorifying of God, since it is said in Matthew 5: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven"; but of those who seek their own glory in pleasing men and in their praises: Galatians 1: "If I were still pleasing men, I would not be a servant of Christ."
62. Note here concerning the diversity between Matthew and Luke: because Luke sets down both promises and threatening woes, but Matthew sets down only promises. On account of which it seems either that one spoke deficiently, or the other superfluously.
But certainly it can be answered, as the Gloss suggests and Augustine says, that the one sermon was different from the other. The diversity of which is gathered from the places and persons and precepts.
For that one was to the disciples, this one to the crowds: that one while sitting, this one while standing: that one on the mountain, this one in a level place: that one contains more teachings than this one, because seven beatitudes, this one four: from all of which it is gathered that the one was different from the other. — Nor undeservedly, because to different persons one must speak differently. For to the disciples, as to more perfect ones, the evangelical commands ought to have been explained in a more perfect manner; but the crowd cannot ascend to lofty things, and therefore the word of God is not explained to the crowds as perfectly as to the Apostles.
And because the perfect are moved by love, but the imperfect not only by love but also by fear: therefore in the sermon to the Apostles, beatitudes are set down and not woes; in the sermon to the crowds, both beatitudes and woes.
Again, because the perfect are made conformable to Christ through the sevenfold Spirit, who rested upon him, as is said in Isaiah eleven; therefore seven beatitudes are set down, corresponding to the seven gifts of the Holy Spirit. Here four beatitudes are noted corresponding to the four cardinal virtues, as is held in the Gloss: Poverty, to temperance; hunger for spiritual good, to justice; weeping, to prudence; suffering of evils, to fortitude or patience, as the Gloss of Bede says.
63. In these four, however, the others are contained implicitly: whence Luke does not express the spiritual sense in these promises as Matthew does. For Matthew says: "Blessed are the poor in spirit"; here only: "Blessed are the poor"; the former: "Blessed are those who hunger and thirst for justice," etc. And again, in Matthew they are proposed universally and in the third person, because he speaks to those who understand — in Luke, particularly and in the second person, because he speaks to the sensual.
From these things the reasons for the other diversities can be gathered, because according to the diversity of hearers, the manner of speech of teachers is diverse, according to that saying of the Apostle in Colossians four: "Let your speech always be in grace, seasoned with salt, that you may know how you ought to answer every one." And this that teacher of the nations did, in First Corinthians two: "When I came to you, I came not in loftiness of speech," etc., and afterward follows: "But we speak wisdom among the perfect." So did the Savior, who spoke to the crowds in parables, but apart explained all things to his disciples, as is said in Matthew thirteen, because to them it was given "to know the mysteries of the kingdom of heaven."
64. But I say to you who hear
etc. After the promises of rewards and the threats of punishments, the Evangelist here adds thirdly the laws of precepts,
or directing instructions, and this part has two sections. In the first of these he sets forth instructions that are proper and express;
in the second, however, those that are similitudinary and figurative,
at the place: And he spoke to them also a similitude etc.
Concerning these first instructions
to be commended to the hearers, Christ's teaching proceeds in this manner. For first he promulgates them under a fitting perfection.
Second, he proves them from a deficient condition,
at the place: And if you love those who love you. Third, he resumes with a moving reason,
at the place: But love your enemies.
Fourth, he concludes with a sufficient retribution,
at the place: Be therefore merciful.
Concerning the promulgation of the instructions,
it should be noted that for a man to be perfect, it is necessary that he be perfectly benevolent,
perfectly peaceable,
and perfectly beneficent.
The first regards affection,
the second passion,
and the third operation.
65. (Vers. 27.). He gives therefore first the commandment of perfect benevolence,
when he says: But I say to you who hear: Love your enemies.
For this commandment is to be set before the hearers, that is, the believing and the obedient, in whom God dwells, because it is said in 1 John 4: "He who abides in charity abides in God, and God in him." And such a one hears the commandment of charity, not only with the ear of the body, but of the heart, according to that word in John 8: "He who is of God hears the words of God." This hearing was stirred up in Isaiah 55: "Hear, you who hear me, and eat what is good, and your soul shall delight in fatness. Incline your ear and come to me; hear, and your soul shall live." It shall live
indeed through the commandment of love, because, as is said in 1 John 3, "he who does not love abides in death"; and before that: "We know that we have passed from death to life, because we love the brethren." To this the Apostle says in Ephesians 5: "Walk in love, as Christ also loved us and delivered himself for us"; "because, when we were enemies, we were reconciled to God through the death of his Son," Romans 5. And so we ought to love our enemies. — And since it does not suffice "to love in word or tongue alone, but in deed and in truth" — therefore he adds: Do good to those who hate you,
so that there may be "love without dissimulation"; Proverbs 25: "If your enemy hungers, feed him; if he thirsts, give him drink"; the same is said in Romans 12.
66. (Vers. 28.). And because "a word is better than a gift," and speech declares the disposition, he adds: Bless those who curse you,
in public speech; and pray for those who calumniate you,
in private speech. Bless,
in open speech. To this the Apostle in Romans 12: "Bless those who curse you, bless and do not curse"; and 1 Peter 3: "Rendering to no one evil for evil, nor curse for curse, but on the contrary, blessing." Pray,
also in secret speech.
By the example of him of whom Isaiah 53 says: "He prayed for transgressors"; and by the example of that protomartyr, Acts 7: "And kneeling down, he cried out with a loud voice: Lord, do not hold this sin against them."
67. But this seems to be contradicted by the fact that Elisha, in 4 Kings 2, was angered at the mocking boys, and Elijah at the captain of fifty, in 4 Kings 1, and Paul at the high priest, in Acts 23.
To this Bede responds that these "are not the wishes of those desiring, but predictions of future events"; or they were not angered against nature, but against vice. For as Augustine says: "Men are to be loved in such a way that nevertheless their errors are not loved." Thus he gives the commandment of perfect benevolence, which consists not only in the heart, but also in deed and speech. Whence Gregory: "Concerning the love of the Creator, let tongue, mind, and hand be required."
Concerning this commandment of benevolence,
it should be noted in summary that as regards affection
it binds all universally; as regards the sign
it binds the perfect; as regards the effect,
in the moment of necessity it binds all, but short of necessity it does not bind the imperfect,
except insofar as the obligation of some precept requires. The perfect
however by the state of prelacy
it binds insofar as the obligation of the office assumed requires; the perfect by the state of perfection,
insofar as the obligation of good example requires; the perfect
however by the perfection of virtue,
insofar as the intensity of charity requires.
68. (Vers. 29.). Second, he gives the commandment concerning perfect patience,
when he adds: And whoever strikes you on one cheek,
that is, inflicting injury upon the person:
and he puts cheek
for the nobler part of the body, which when struck, the greatest injury is inflicted: whence Job 16: "They have opened their mouths against me; reproaching, they struck my cheek." For such and so great an injury, vengeance is not to be exacted, but patience is to be shown: whence he adds: Offer also the other,
namely the cheek, that is, be prepared to endure another blow, by the example of the Master, of whom Lamentations 3 says: "He will give his cheek to the one who strikes him; he will be filled with reproaches"; he will give
indeed, not by inviting the blow, but by not putting up a defense, according to that in Romans 12: "Do not defend yourselves, beloved, but give place to wrath."
69. Hence in this commandment what is prohibited is lustful defensiveness,
not charitable correction,
since it is said in Matthew eighteen: "If your brother sins against you, go and correct him," etc. And the example of this is in Christ, in John eighteen: "One of the officers standing by struck Jesus with the palm of his hand"; and it is added: "Jesus answered him: If I have spoken evil, bear witness of the evil; but if well, why do you strike me"? Hence Augustine in a certain sermon on the Words of the Lord: "If you suffer an injury and remain silent and do not correct your neighbor, you sin more by your negligence than he does by his affliction."
By this commandment also, lay persons are not barred from the defense of themselves or of others: hence Paul, in Acts twenty-three, requested soldiers so that he might be kept unharmed. Hence Augustine in the first book of the City of God, expounding that precept of Exodus twenty: Thou shalt not kill,
says that "those who waged wars by the authority of God and punished criminals according to the laws did not act against this precept." Hence the canon: "The fortitude which protects the fatherland from barbarians, or defends the weak at home, or companions from robbers, is full justice." Hence Augustine to Marcellinus: "These precepts of patience are to be retained in the preparation of the heart:
for that very benevolence, that evil not be rendered for evil, must always be fulfilled in the will of the heart. Yet many things must be done
even with those unwilling, who are to be chastised with a certain kind severity, whose welfare rather than whose will must be consulted." Thus therefore the commandment concerning showing patience to the one who injures one's own person is to be understood.
70. Patience must also be shown to the one who injures in regard to a possessed thing,
on account of which he adds: And from him who takes away your garment,
namely the outer garment, through injury, like those of whom Job twenty-four says: "They send men away naked, taking away their garments"; and Micah two: "You have taken away the cloak from over the tunic." To such a one injuring thus, patience must be shown: hence he adds: Do not withhold even the tunic,
namely by quarreling or contradicting, following the example of the Savior, of whom it is said in the Psalm: "They divided my garments among them," etc., that is, without resistance and contradiction. In this commandment likewise it is to be understood that contention or the desire for revenge is prohibited. Hence Augustine to Marcellinus: "One must beware lest through the desire for revenge patience itself be lost, which must be valued more highly than everything which an enemy can take away against one's will."
In sum, what must be held here concerning the precept of patience
is that the correction of one's neighbor
is not prohibited here, nor the impediment
or prohibition of evil,
nor the punishment of a crime perpetrated by one who can and ought to do so, such as the minister of the law: but what is prohibited and restrained here is the desire for revenge,
both with respect to the hand
and with respect to outward sign
and with respect to the mind.
And in this the Evangelist adds above the Law, which he perfects and consummates according to its spiritual understanding.
71. (Vers. 30.). Third, he gives a commandment concerning perfect beneficence,
when he adds: But give to everyone who asks of you.
This is a general commandment with respect to every person
and every gift,
whether of service,
or of loan, or
of another present.
And to one's neighbor must be given the gift of outward relief,
according to that passage of Deuteronomy 15: "I command you to open your hand to your needy and poor brother"; and Exodus 23: "If you see the donkey of one who hates you lying under a burden, you shall not pass by, but shall lift it up with him." And of inward compassion:
Isaiah 58: "When you pour out your soul to the hungry" etc.; and Colossians 3: "Put on, as the elect of God, bowels of mercy, bearing with one another and forgiving one another" etc. And also the gift of sweet speech:
Ecclesiasticus 18: "Will not the dew cool the heat? So also a word is better than a gift."
72. To the two following all are obligated; but to the first are obligated especially the rich, or those who have the means to relieve another's need: 1 Timothy, the last chapter: "Command the rich of this world not to be high-minded, but to do good, to be rich in good works, to give readily, to share, to lay up for themselves a good foundation for the future, that they may lay hold on true life."
73. It also obliges with respect to every person,
considering nature and necessity, but not weighing vice; whence it does not contradict what is said in Ecclesiasticus 12: "Give to the good, and do not receive the sinner; do good to the humble, and do not give to the ungodly"; it says this: because he is a sinner
or ungodly. Whence one should not give to actors by reason of their profession, because, as Jerome says, "to give to mimes and actors is nothing other than to sacrifice to demons." If, however, they are placed in necessity, one must give to them, because they are created in the image of God and because they are our brothers; whence 1 John 3: "He who sees his brother having need, and shuts his bowels from him, how does the love of God abide in him?"
74. And because this commandment of beneficence extends to all without exception, he therefore specifies even concerning those who do injury, when he adds: And from him who takes away what is yours, do not demand it back. The Gloss: "With litigation or contention," which comes from cupidity. Isaiah fifty-eight: "Behold, in the day of your fast your own will is found, and you demand payment from all your debtors. Behold, you fast unto strife and contention." Ecclesiasticus thirty-one: "Do not speak words of reproach to your neighbor, and do not press him in demanding repayment." This however occurs when one brings a case before a foreign or unbelieving judge; on account of which, First Corinthians six: "Brother contends against brother in judgment, and this before unbelievers? Why do you not rather suffer fraud?" He does not say this, however, because it is in no case permitted to demand back, but to show that we ought to love our neighbor and his salvation more than a temporal thing. Whence Gregory: "When peace of heart with one's neighbor is broken for the sake of an earthly thing, it is apparent that the thing is loved more than the neighbor."
75. Whence note that demanding back happens in three ways, namely from cupidity, from zeal for justice, and from fear of ruin. The first belongs to the wicked, not to the just who possess charity, according to that saying of First Corinthians thirteen: "Charity does not seek the things that are its own"; the Gloss: "It does not demand back what has been taken away," namely from a love of cupidity for the thing.
There is again demanding back from zeal for justice: and in this way it is permitted to the perfect who hold property in common, in the name of the community; but to the perfect who have property neither in common nor individually, it is not permitted to them to demand back, but only to those who have ownership of those things of which they themselves have the use. He demands back from zeal for justice who intends to look after the salvation of the one who seizes, and the restraint of another's cupidity, and the peace of the universal Church. Whence Gregory: "There ought to be concern not only lest they take away what is ours, but lest those seizing what is not theirs destroy themselves." He also demands back from zeal for justice who intends to defend his own right, or that of a person, or of the Church, or of some associated community, especially when he is bound by reason to defend it.
Third, there is demanding back from fear of ruin, namely lest on account of poverty and want they fall into sin; and thus this pertains to the weak. Whence the Wise Man prayed in the person of such people, Proverbs thirty: "Give me neither riches nor poverty; grant only what is necessary for my sustenance, lest perhaps being sated I be enticed to deny and say: Who is the Lord? or being driven by want I steal and perjure the name of my God."
He wishes therefore in this commandment to say that a man should be prepared to do good to all, not only to his benefactors, but even to those who plunder him.
76. (Vers. 31.) For the perfection of benevolence it is also required that a person do good in all things:
whence it is added: And as you wish that people would do to you, do also to them likewise. And note that he does not say: as they do,
but: as you wish,
because everyone wishes, when he is in need, to have good done to him and to be relieved in every necessity: Proverbs twenty-four: "Do not say: As he has done to me, so will I do to him, and I will render to each one according to his work." In this commandment is the fulfillment of the natural law,
whose one negative part is set forth in Tobit four and is implied here: "What you would hate to have done to you by another, see that you never do to another." He wills therefore that we always do good, when we can, to everyone, just as we are ready to wish to receive, according to that passage in Galatians, the last chapter: "Let us not grow weary in doing good," etc. — And note that he does not say: do as people wish,
but: as you wish; both because our own will is better known to us; and also because consideration of ourselves moves us more; and also because he speaks to those who have a rightly ordered will, and according to that will one must act.
In summary, it must be held concerning the precept of beneficence in general that it binds only insofar as it is made explicit through the specific obligations of precepts; and therefore above the law of nature the written law was added, so that through it a person might know to what he was bound by justice.
77. And if you love those
etc. After he promulgated the evangelical laws under fitting perfection, here secondly he proves from a deficient condition,
where he shows that he had to command according to the aforementioned manner: otherwise there is no merit before God. Whence he shows here three things, namely that it does not suffice for merit to be benevolent
toward those who love us,
nor beneficent
only toward those who repay,
nor generous
toward those who recompense.
And in this he shows that perfect benevolence and beneficence ought to extend not only to friends,
but also to adversaries
according to the form promulgated above.
78. (Verse 32.). He shows therefore first that it does not suffice to be benevolent only toward those who love us,
because this is characteristic of sinners: on account of which he says: And if you love those who love you,
that is, because they love you, what credit is there for you?
that is, what merit worthy of recompense? As if to say: none. And he gives the reason: For sinners also love those who love them,
who have no merit before God; for this is natural,
according to that passage in Ecclesiasticus thirteen: "Every animal loves its like, so also every man his neighbor" etc.; or even carnal,
as in Ecclesiasticus thirty-seven: "A companion sympathizes with a friend for the sake of his belly, and against the enemy he will take up the shield." Such love has no merit before God, because it is not bestowed on account of God. For if it were bestowed on account of God, a person would certainly love those who love him,
according to that passage in Proverbs eight: "I love those who love me"; even to those less
loving him
he would repay with greater love, according to that passage in Second Corinthians twelve: "But I will most gladly spend and be spent for your souls, even though, loving you more, I am loved less"; likewise, those in no way
even loving him
he would also love, according to that passage in First John four: "In this the charity of God appeared, not that we loved God, but that he first loved us"; and Romans five: "But God commends his charity toward us, because while we were still sinners, Christ died for the ungodly." — Whence when it extends only to those who love us,
it is not divine nor gratuitous love, but mercenary and human, and therefore not worthy of recompense.
79. (Verse 33.). It is also not sufficient to be beneficent toward those who repay,
because this is also characteristic of worldly people themselves: on account of which he adds: And if you do good to those who do good to you:
the Gloss says: "That is, for the reason that they do good"; what thanks is there to you? that is,
what merit? as if to say: none. And the reason is given: Since even sinners do this;
for a benefit done in exchange for recompense is not gratuitous but mercenary, and therefore neither is it acceptable. Whence Ecclesiasticus 20: "The gift of a fool shall be unprofitable to you: for his eyes are sevenfold: he will give little and upbraid much." But that which is given freely and cheerfully, that is acceptable, according to 2 Corinthians 9: "Everyone as he has determined in his heart, not out of sadness or out of necessity: for God loves a cheerful giver." If therefore to do good to those who do good is merely a debt,
to do good to those who do not do good appears gratuitous,
then to do evil to those who do good is inhuman and most cruel: which indeed the sinner does when he offends God; according to what is said in 2 Paralipomenon 32 concerning Hezekiah, that "he did not render according to the benefits which he had received from God, because his heart was lifted up." Whence Christ can say that word of the Psalm: "They repaid me evil for good," and the sinner can say to Christ that word of 1 Kings 24: "You have rendered good to me, and I have rendered evil to you." And by that very fact, if he wishes to be reconciled to the Lord, it is necessary that he himself do good not only to one who does good, but also to an adversary: and such is the benefit of charity, according to 1 Corinthians 13: "Charity is patient, is kind."
80. (Vers. 34.). Nor is it sufficient to be generous toward those who repay, because this is the way of usurers themselves; whence he also adds: And if you lend to those from whom you hope to receive, namely repayment: what thanks is it to you? As if to say: none. And he shows this: For sinners also lend to sinners, that is, they lend at interest; whence he adds: That they may receive the equivalent, namely for the service, not only for the debt. And because they receive their reward, they have no merit before God: whence in the Psalm: "Who shall ascend into the mountain of the Lord?" and it is added: "He who has not given his money at usury nor accepted bribes against the innocent." Otherwise he does not ascend the mountain of the Lord: whence in Ezekiel eighteen, he is justified of whom it is said: "He who has not lent at usury nor taken increase"; and conversely, he who takes increase is condemned in the same place. Whence to such people can be said that word of Haggai one: "You looked for more, and behold, it became less," because in the Psalm it is said: "The men of riches found nothing in their hands." Such usurers are counted among sinners, because they are oppressors of others; whence Proverbs twenty-two: "He who borrows is the servant of the lender." And therefore it is forbidden in Exodus twenty-two: "If you lend money to a poor man, you shall not press him as an exactor nor oppress him with usury."
81. But the contrary of this seems to be said in Deuteronomy twenty-three: "You shall not lend at interest to your brother, but to a stranger."
But it should be understood that this is evil in itself: but the Law permitted this to them, just as the bill of divorce, for the avoidance of a greater evil. — Moreover, the reason for this prohibition is manifold: both because money is not diminished by being lent; and because it does not of itself bear fruit, but the entire basis of profit is on the part of the user; and because it continually consumes and devastates, and thus the advantage of the loan is converted into the disadvantage of loss; and because in a loan of money, ownership of the thing lent passes over, since one is not bound to return the same coins in number; and because all risk is transferred to him who had borrowed; and also because in such a manner of lending, money is loved more than one's neighbor, since one lends money to one's neighbor not out of love for the neighbor but out of love for the money.
82. (Vers. 35.). But love your enemies etc. Here, after the promulgation and proof, he resumes the approved commands with the motivating reason. Now there are three things that ought to move us to do the aforesaid, namely the authority of the precept, the immensity of the reward, and the sublimity of the example. The first moves the irascible, the second the concupiscible, and the third the rational.
He therefore takes up the aforesaid teachings by way of precept,
when he says: But love your enemies and do good,
namely so that you may not "love in word or in tongue, but in deed and in truth," 1 John 3. And he says this by way of command, because, as is said in John 15, "this is my commandment, that you love one another, as I have loved you." But he himself loved not only in affection, but also in effect, without any hope of recompense.
Therefore it is added: And lend, hoping for nothing thereby,
namely of recompense: Deuteronomy 23: "You shall lend to your brother without usury what he needs, that the Lord may bless you," that is, do not seek recompense for this from man, as usurers do, who on account of the hope of usury lose the hope of eternal life: against whom the Apostle in 1 Corinthians 15 says: "If we are hoping only in this life, we are the most miserable of all men." Such are the rich who hope in riches: "the hope of such is empty and their labors without fruit," Wisdom 3. And therefore Sirach 31: "Blessed is the rich man who is found without blemish, and who has not gone after gold nor hoped in money and treasures. Who is this, and we shall praise him? For he has done wondrous things in his life."
83. Note that hope in lending
can be for a similar service,
or for profit.
In the first way it is permitted; in the second way it can be twofold: either expressed
through a pact, and this is simply prohibited, because it makes one a usurer; or tacit
in the heart, and in this way twofold: either principally moving
one to lend, and this is likewise prohibited, because it is against the divine commandment; or not principally moving,
but as it were annexed, because, although one does not act principally for advantage or profit, he nevertheless believes that the recipient will not be ungrateful to him, and therefore he acts more willingly. But here such a hope of advantage is not against the divine commandment.
84. Second, he adds a motivating reason on the part of the reward,
when he adds: And your reward shall be great:
Sirach 12: "Do good to the just, and you shall find great recompense, and if not from him, certainly from the Lord." And the recompense is called abundant
and great,
because the eternal reward contains all goods in excellence, according to that verse of the Psalm: "How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you!" And truly great
and abundant
and hidden,
but promised, because, 1 Corinthians 2 and Isaiah 64, "eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him."
85. Third, he adds a motivating reason from the side of example,
when he adds: And you shall be sons of the Most High,
namely through imitation, according to that passage in Ephesians 5: "Be imitators of God, as most beloved children." As sons we ought to imitate God, because we have received the grace of faith,
concerning which John 1 says: "He gave them power to become sons of God, to those who believe in his name." We have also received from him the spirit of adoption of sons,
according to that passage in Romans 8: "You have not received the spirit of servitude in fear, but the spirit of adoption of sons." And therefore we ought to imitate God, as a son imitates his father, according to that passage in John 8: "If you are sons of Abraham, do the works of Abraham."
And for this reason we ought to live according to his example: which he adds when he says: For he is kind toward the ungrateful and the wicked,
according to that passage in Joel 2: "He is kind and merciful, patient and of great mercy and relenting over wickedness." And this kindness extends itself to the ungrateful and the wicked: Romans 2: "Do you not know that the kindness of God leads you to repentance? But you, according to your hardness and impenitent heart, treasure up for yourself wrath on the day of wrath and of the revelation of the just judgment of God, who will render to each one according to his works." And therefore it is said in 2 Timothy 3: "Evil men and seducers will advance to worse things"; Ecclesiastes 8: "For because sentence is not quickly pronounced against the wicked, the sons of men commit evils without any fear." From all these evils divine kindness frees and saves, surpassing our wickedness: Titus 3: "The kindness and humanity of God our Savior has appeared."
86. (Verse 36). Be therefore merciful,
etc. After he has promulgated and proved the evangelical laws and also resumed them with a motivating reason, here at last he concludes with the consequent retribution,
which he shows follows our works in the judicial sentence,
in heavenly glory,
and in infernal punishment:
in judgment
indeed with respect to all, in reward
with respect to the good, and in punishment
with respect to sinners.
He concludes therefore first that we ought to fulfill the aforementioned commandments according to the prescribed form, by proclaiming the judicial sentence,
when he says: Be therefore merciful,
namely in showing yourselves benevolent, peaceable,
and beneficent toward your neighbors;
in which he touches upon the substance of the aforementioned commandments.
As your Father also is merciful,
in which he touches upon the form
or circumstance, because He condescends not only to friends, but to adversaries. This indeed is necessary, according to that passage of Matthew 18: "You should have had mercy on your fellow servant, just as I also had mercy on you." Whence He requires that mercy which He bestows; and according to that which we bestow, He repays in judgment, according to that passage of Sirach 4: "In judging, be merciful to orphans as a father, and as a husband to their mother; and you shall be as a son of the Most High, and He shall have mercy on you more than a mother"; James 2: "Judgment without mercy to him who has not shown mercy."
And therefore he adds the retribution of judgment
corresponding to works of merit according to a fourfold difference of act, namely judging, condemning, forgiving,
and giving:
of which the first pertains to equity,
the second to severity,
the third to piety,
and the fourth to liberality.
87. (Verse 37). The first is noted when he adds: Do not judge, and you shall not be judged:
In Matthew 7 it is said: "With what judgment you judge, you shall be judged." - And because he does not mean any judgment whatsoever, but that which deviates from piety into cruelty, therefore he adds: Do not condemn, and you shall not be condemned:
Romans 2: "In that you judge another, you condemn yourself," because, as is said in Proverbs 17, "both he who justifies the wicked and he who condemns the just are abominable before God." - Whence he recalls from the judgment of iniquity and exhorts to the benefit of piety, which consists in forgiving
and giving:
in forgiving injury and in giving indulgences, or in forgiving evils committed and in giving goods granted. - As to the forgiveness of evils,
he adds: Forgive, and you shall be forgiven
. Otherwise you do not pray profitably, Matthew 6: "Forgive us our debts," etc.; and afterward: "If you do not forgive men, neither will your Father forgive you your sins." Whence Sirach 28: "Forgive your neighbor who hurts you, and then when you pray, your sins shall be loosed."
88. (Verse 38). As to the bestowal of goods,
it is added: Give, and it shall be given to you,
namely in the judgment, in which that passage of the last chapter of Proverbs shall be spoken: "Give her of the fruit of her hands," etc., because, Matthew 25, "to him who has, it shall be given, and he shall abound." For a man has with him only those things which he gave for God's sake, according to that passage of Sirach 17: (The alms of a man is as a purse with him, and shall preserve the grace of a man as the apple of the eye; and afterward it shall rise up and repay." And therefore, attending to this, Zacchaeus said, below in chapter 19: "Behold, I give half of my goods to the poor."
In summary, note here that not every kind of judgment is prohibited here, namely the deliberate, orderly, and just kind, but rather the usurped, rash, and unjust. I call it usurped when there is neither office nor authority in the one judging; rash, when it concerns a matter that is not established but proceeds from suspicion alone; unjust, when it is against divinely approved law; and such judgment is prohibited here, not the first kind.
89. Second, by promising supercelestial glory according to a perfect measure, when he adds: A good measure, etc. And note that he sets forth here four conditions according to four parts of beatitude, of which the first is in interior joy in the beatitude of the soul; on account of which he says: A good measure, because, according to the Psalm, then "your desire will be filled with good things"; and you will say with Peter, Matthew 17: "Lord, it is good for us to be here," because the same will then be "the measure of a man, which is also that of an Angel," Revelation 21. — The second, from inferior joy in the glorification of the body; on account of which he says: Pressed together, from con and farcio, farcis: Job 5: "You shall enter the grave in abundance, as a heap of grain is brought in at its time." — The third, from exterior joy, namely from the company of the Saints and the renewal of all creatures; on account of which he adds: and shaken together: Job 22: "Your silver and gold will be heaped up for you," that is, the imperfect and the perfect in merit will all be gathered together into one joy.
The fourth, from superior joy in the vision of God; on account of which he says: and overflowing: Job 22: "Then you will abound with delights over the Almighty."
And concerning this fourfold joy in the eternal reward, that passage in Ephesians 3 can be explained: "Rooted and grounded in charity, that you may be able to comprehend what is the length" of interior joy, "the breadth" of exterior joy, "the height" of superior joy, and "the depth" of inferior joy.
This measure indeed they will give into your bosom, those, namely, to whom you show mercy in the present, according to what is said below in the sixteenth chapter: "Make yourselves friends from the mammon of iniquity," etc. And such are the poor, whom the Lord has made judges: Job 36: "He will grant judgment to the poor." This they will give into the bosom, that is, into the stable and intrinsic capacity of the soul: Job 19: "This hope of mine is stored up in my bosom"; which if you wish to have, follow the counsel of the Wise Man, Sirach 29: "Store up alms in the bosom of the poor, and it will intercede for you against all evil."
90. Third, by threatening infernal punishment
according to its equivalence to guilt, when he adds: For with the same measure with which you have measured,
namely by harming or doing evil or demeriting, it shall be measured back to you,
according to that passage in Deuteronomy twenty-five: "According to the measure of the offense, so also shall be the measure of the stripes"; and Revelation eighteen: "As much as she glorified herself and lived in delicacies, so much give her torment and mourning"; and this is what the Lord threatens in Joel three: "Swiftly and speedily I will return your recompense upon your own head."
91. Now the Lord repays in equal
measure, considering the guilt,
but in greater
measure, considering duration, because delight passes quickly, but punishment remains everlasting: Job seven: "As a cloud is consumed and passes away, so he who descends to hell shall not ascend, nor shall he return again to his own house." In lesser
measure, however, considering the offense,
because he who has sinned against every good ought to be deprived
of every good, according to that passage in Lamentations three: "It is of the mercies of the Lord that we are not consumed, because his compassions have not failed." - Again, he who sins against a good that is infinite intensively
and extensively
ought to be punished infinitely in both ways: and because a creature cannot have infinity of intensity,
it receives the other, namely infinity of duration
with finitude of severity.
Whence Augustine: "It is not the temporal act that causes mortal sin to be punished eternally, but the circumstance of him against whom the sin is committed"; who, since he is eternal, promises eternal goods to those who fulfill his commandments, but threatens eternal punishment to those who sin." And therefore Augustine: "He is worthy of eternal evil who destroys in himself the good that could have been eternal." And Gregory says this same thing: "Justly do those who wished to enjoy sin eternally find punishment eternally, and those whose pleasure had no end of sinning shall have no end of being tormented." - Therefore, although the punishment
is greater than the pleasure
and less than the offense,
nevertheless it is necessarily equal to the guilt of obligation.
Nor is it surprising that a perpetual guilt accompanies a temporal action, because in a contract the action is temporal, and yet it acquires a perpetual right for the buyer; a wounding, even though temporal, leads to perpetual death; and a day's war acquires perpetual servitude; and temporal sin, everlasting exile.
92. He spoke to them also a parable. After the proper and express precepts, the Evangelist here subjoins the Lord's teachings given by way of similitude
and in figurative speech, in which the Lord instructs us in a fourfold manner. For first, he draws us back from the vanity of presiding.
Second, he calls us back from the rashness of judging,
at the passage: Why do you see the speck
etc. Third, he instructs us in the prudence of discerning,
at the passage: For there is no good tree
etc. Fourth, he invites us to diligence in working,
at the passage: Everyone who comes to me
etc.
First, therefore, he draws back from the vanity of ruling by a threefold consideration, namely from the consideration of the peril to be avoided and the vice to be detested and the example to be imitated.
93. (Vers. 39.). For the peril of ruin must be avoided, which threatens the one who rules proudly; on account of which he says: Can the blind lead the blind? As if to say: surely he cannot, because of the peril of ruin, which he adds: Do not both fall into the pit? But the presumptuous man is blind, according to that passage in Revelation 3: "You say, I am rich and have grown wealthy and need nothing; and you do not know that you are wretched and pitiable and poor and blind and naked." Concerning such a one, Romans 2: "You are confident that you yourself are a guide of the blind, a light of those who are in darkness, an instructor of the foolish." "You therefore who teach others do not teach yourself"; as if to say: you are blind.
And therefore, he who seeks and presumes to be set over others, since he is blind, plunges both himself and others into ruin; whence Jeremiah 50: "My people have become a lost flock; their shepherds have led them astray." And the reason for this is given in Jeremiah 10: "The shepherds have acted foolishly and have not sought the Lord; therefore they have not understood, and their whole flock has been scattered." And therefore he adds: Both fall into the pit. And this is what Gregory says: "While the shepherd walks through the steep places of vices, it is necessary that the flock be dragged into ruin." And such men deserve the curse of the Lord, according to that passage in Deuteronomy 27: "Cursed is he who causes the blind to wander"; just as Lucifer, who wished to rule over others, and all who clung to him fell into the pit, according to that passage in Isaiah 14: "How have you fallen, O Lucifer, you who rose in the morning? You have fallen to the earth, you who wounded the nations."
94. (Vers. 40.). The vice of pride must also be detested, which clings to the one who wishes to rule; on account of which he adds: The disciple is not above the master, namely according to right order. He, therefore, who desires to rule while his Master remains subject, strives to surpass his Master. Whence Bernard: "As often as I desire to rule over men, so often do I strive to go before my God, and then I do not savor the things that are of God." And this is what the Lord says to the disciples in John 13: "Amen I say to you, the servant is not greater than his lord, nor is the apostle greater than he who sent him." He, therefore, who wishes to be exalted above others is ignorant of the teaching of Christ; Matthew 11: "Learn from me, for I am meek and humble of heart"; or if he once knew it, he falls into apostasy, according to what Gregory says: "As often as the shepherd delights in ruling over others, so often does he slip into the crime of apostasy." Moreover, he ceases to be a disciple when he wishes to lord it over others and to be called the master of others, against that passage in Matthew 23: "Neither be called masters, for your master is one, Christ."
95. The example of the perfect life is to be imitated, which consists in willing to be subject; on account of which he says: But everyone will be perfect, if he be as his master,
namely Christ, who "came not to be ministered unto but to minister and to give his life a redemption for many," Matthew twenty. And therefore it is said below in chapter twenty-two: "He that is the greater among you, let him become as the lesser, and he that is the leader, as he that serves." And the reason is given: "But I am in the midst of you, as he that serves." And he himself showed them this by example, in John thirteen: "After he washed their feet," it is added: "Do you know what I have done to you? You call me master
and lord:
and you say well, for so I am. If then I have washed your feet" etc. And afterwards it is added: "For I have given you an example, that as I have done to you, so you also should do." And to this perfect example the Apostle invites in Philippians two: "Let nothing," he says, "be done through contention nor through vainglory, but in humility let each esteem others as superior to themselves." "For let this mind be in you, which was also in Christ Jesus," of whom he adds that "he humbled himself" etc.
96. (Vers. 41.). But why do you see the mote
etc. Here he calls back from the rashness of judging, which indeed he does by showing that he who judges rashly is unjust
in thought, indiscreet
in speech, disordered
in action.
He shows therefore first that the one who judges rashly is unjust in thought,
because he does not judge equitably:
on account of which he says: Why do you see the speck in your brother's eye?
you, namely, who judge. He calls the speck
a light sin, which one reproves in another while neglecting a great one in himself: with respect to which he adds: But the beam that is in your own eye, you do not consider? The beam,
that is, a great sin: from which it is gathered that the judgment of one who judges thus is unjust, because, as it is said in Proverbs twenty, "diverse weights are an abomination before God." He does not have equal weight
who weighs fault more heavily in another than in himself: and such a one is called abominable,
because he sins doubly: both by justifying
himself, who is proud and impious, and by condemning
his neighbor: whence Proverbs seventeen: "Both he who justifies the wicked and he who condemns the just are abominable before God." And it is sound counsel to be lenient with others and to consider and judge oneself, according to that passage in Galatians six: "If a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of meekness, considering yourself, lest you also be tempted," etc. "For he who thinks himself to be something, when he is nothing, deceives himself." And therefore such a one has a beam in his eye,
that is, blinding pride, as Balaam, Numbers twenty-four: "The man said, whose eye is closed"; whose obstruction is very grave in judging unjustly: Ecclesiasticus thirty-one: "What created thing is more wicked than the eye?" And rightly so, because, as it is said below in chapter eleven, "if your eye be evil, your whole body will be dark."
97. (Verse 42.). Second, he shows that such a one is indiscreet
in speech,
because he does not speak reasonably;
on account of which he adds: Or how can you say to your brother,
namely, by addressing him outwardly: Brother, let me cast out the speck from your eye,
in reproving and correcting; while you yourself
do not see the beam in your own eye?
not attending to the most grievous sin in yourself, as if to say: you cannot reasonably say this. For it could be said to you: Why do you judge another, and do not judge yourself? "You who teach another, do you not teach yourself?" Romans two: and that passage above in chapter four: "Physician, heal yourself." Whence such an admonition is rather deservedly despised than heeded, according to that saying of Gregory: "He whose life is despised, it follows that his preaching is condemned," because:
"It is shameful for a teacher, when fault reproves him."
Chrysostom: "Why do you see such small sins in others, and pass over such great ones in yourself?" Ecclesiasticus thirty-four: "Who shall be made clean by the unclean, and what truth shall be spoken by a liar?" And therefore in the Psalm: "But to the sinner God said: Why do you declare my justices?"
98. Third, he shows the disorder in operation,
because he postpones that to which he is principally bound: on account of which he says: Hypocrite, cast out first the beam from your own eye. He calls such a rash judge a hypocrite,
because in judging others
he shows and pretends a zeal for justice, and by not judging himself
he has a hidden vice lurking within. Whence Gregory says: "The hypocrite reproves others, so that in comparison with others he himself may appear holier." Or he calls him a hypocrite
because, weighing external things, he neglects internal things, which are more to be weighed, according to that saying in Matthew twenty-three: "Woe to you, scribes and Pharisees! Hypocrites, who cleanse the outside of the cup and dish, but inside you are full of robbery and uncleanness. Blind Pharisee! First cleanse what is inside." And therefore he rightly now says: Cast out first,
because one must principally insist upon this, that the beam, that is, a grave sin, be cast out from the interior eye: James four: "Purify your hearts, you double-minded"; since, as it is said in Ecclesiasticus fourteen, "he who is evil to himself, to whom will he be good?" For charity ought to be ordered, so that one first attends to oneself and afterward to another, according to that saying in First Timothy four: "Attend to yourself and to doctrine. For doing this, you will save both yourself and those who are with you." Whence it is added: And then you will see clearly,
that is, you will perfectly behold, with an eye now cleansed, to cast out the mote from your brother's eye:
Job twenty-six: "His hand acting as midwife, the twisted serpent was brought forth"; whence
the Gloss says: "A teacher is not first fit to heal others who has not yet healed himself." Whence in all such matters, order
is especially to be observed; for he is foolish and a hypocrite who more anxiously attends to the deeds of others than to his own. An example from the Conferences of the Fathers, concerning one who placed sand in a sack, which he placed upon his shoulder, having much behind and little in front: and he interpreted that the much
was his own sins, and the little
was the sins of others, as the hypocrite does.
99. (Verse 43.) For there is no good tree,
etc. After he has drawn back from the rashness of judging, here he instructs in the prudence of discerning,
which indeed he does in this order. First he proposes a metaphorical similitude;
second he draws out an explicit instruction;
third from this he reproves a deceptive simulation.
Therefore a metaphorical similitude is proposed, when it is said: For there is not a good tree that brings forth bad fruit. For here is not causal but continuative; by tree he means not the will insofar as it is from God — for thus it is good, because it is from God — but the will, which is not good when it does evil; nor indeed is it evil when it does good; with respect to what he adds: Neither does a bad tree bring forth good fruit. For the will is conformed to the work, as the tree to its fruit: Proverbs 12: "From the fruit of his mouth each one shall be filled with good things, and according to the works of his hands it shall be repaid to him"; because, as is said above in chapter three, "every tree that does not bring forth good fruit shall be cut down and cast into the fire." Whence spiritually trees are deprived of fruit through the frost of iniquity, according to that passage of Jude in his Canonical Epistle concerning the wicked: "They are autumn trees, unfruitful, twice dead." But then they are filled with fruit when they draw near to the warmth of charity, according to that passage below in chapter twenty-one: "Behold the fig tree and all the trees: when they bring forth fruit of themselves, you know that summer is near." Whence the prudent observer discerns trees by their fruit.
100. (Verse 44). And therefore he adds: For every tree is known by its own fruit. And this is what is said in Matthew 7: "By their fruits you shall know them," because, as is said in Galatians 5, "the works of the flesh are manifest, which are fornication, uncleanness, immodesty, luxury, the service of idols, etc. But the fruit of the spirit is charity, joy, peace," etc.: whence of the just man it is said in the Psalm: "He shall be as a tree which is planted near the running waters, which shall yield its fruit." Nor is this surprising, because, in Wisdom 3, "the fruit of good labors is glorious," but of evil labors, none; Romans 6: "What fruit had you then in those things of which you are now ashamed?" And therefore it is said of the miser in Ecclesiastes 5: "He who loves riches shall reap no fruit from them."
101. And that a tree is discerned by its fruit is proven through sensible experience, when it is added: For neither from thorns do they gather figs, nor from a bramble do they harvest grapes. He sets forth two especially praiseworthy fruits, namely figs and grapes: whence in Judges 9 the fig tree and the vine are introduced speaking through prosopopoeia: the fig tree thus: "Can I forsake my sweetness and my most delightful fruits?" And the vine thus: "Can I forsake my wine, which cheers God and men?" He also sets forth two most base shrubs, namely the bramble and the thorn, which the earth brings forth on account of human sins, according to that passage in Genesis 3: "Cursed is the earth in your work: thorns and thistles shall it bring forth to you."
102. But spiritually,
by the sweet fig tree
is understood the sweetness of piety,
by thorns,
wrathful
and schismatic
men, who cannot have compassion on others; 2 Kings 23: "The transgressors shall all be pulled away like thorns; and if anyone wishes to touch them, he shall be armed with iron and the shaft of a spear."
By the grape
is understood the clear knowledge of truth,
and by brambles,
heretical
men, by whom the proud are held fast, according to that passage of Genesis 22: "Abraham lifted up his eyes and saw among the briars a ram caught by its horns." - These two kinds of men lay waste the vineyard of the Lord of hosts, namely schismatics and heretics: Isaiah 32: "Upon the ground of my people shall come up thorns and briars"; Isaiah 5: "I expected that it should bring forth grapes, but it brought forth wild grapes"; and further: "Briars and thorns shall come up over it."
103. (Verse 45). Second, an explicit instruction
is drawn out when it is added: The good man out of the good
treasure of his heart brings forth good things,
namely after the likeness of a good tree. He calls the good treasure
the habit of interior perfection, whether in the affection,
with respect to which is said Proverbs 21: "A desirable treasure and oil are in the dwelling of the just"; or in the intellect,
with respect to which Matthew 13: "Every scribe instructed in the kingdom of heaven is like a man who is a householder, who brings forth out of his treasure new things and old." From both good treasures are brought forth both works and also words; whence James 3: "Who is wise and learned among you? Let him show from good conduct his work in the meekness of wisdom."
104. And just as the good man is compared to a good tree, so also the evil man to an evil one; whence he also adds: And the evil man out of the evil treasure brings forth evil things
. He calls the evil treasure
the evil will and the evil conscience; Micah 6: "There is still fire in the house of the ungodly and treasures of iniquity." And certainly from an evil heart proceed evil works
and unclean words;
whence Mark 7: "From the heart of men proceed adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness: all these evil things proceed from within and defile." Likewise also evil words,
according to that passage of Proverbs 14: "A faithful witness will not lie, but a deceitful witness utters falsehood."
And he himself gives the reason for the one, when he adds: For out of the abundance of the heart the mouth speaks, good
namely a word, or evil. Concerning the good,
Sirach 6: "A gracious tongue in a good man shall abound"; and concerning the evil,
Proverbs 15: "The mind of the just shall meditate on wisdom, the mouth of the wicked overflows with evils"; and in the same: "The mouth of fools bubbles forth foolishness." -
105. (Verse 46.). Third, deceitful pretense is rebuked, when he adds: Why do you call me: Lord? namely by confession of the mouth, and do not do what I say, by omission of good works. For the display of reverence on the lips is false unless there is equally present the exhibition of obedience in deed: whence concerning such persons, Isaiah twenty-nine: "This people draws near with their mouth and glorifies me with their lips, but their heart is far from me"; and Matthew fifteen: "This people honors me with their lips, but their heart is far from me"; and Titus one: "They profess to know God, but by their deeds they deny him." And so there is a contradiction in them, because the word indicates goodness in the heart, and the deed shows malice in action. Such persons do not deceive the Lord, but they deceive themselves, according to that passage in James one: "Be doers of the word and not hearers only, deceiving yourselves"; whence Matthew seven: "Not everyone who says to me: Lord, Lord, shall enter into the kingdom of heaven."
106. (Verse 47.). Everyone who comes to me, etc. After he instructed in the prudence of discerning, here he invites to diligence in acting, and this under a twofold metaphor, in the first of which he commends the obedient: and in the second he reproaches the negligent, at the passage: But he who hears and does not do, etc. — Concerning the commendation of the obedient person, he first sets forth the act of the obedient person: second, the manner: third, the fruit.
As to the act, therefore, of the truly obedient person, he says: Everyone who comes to me, namely by believing faithfully, and hears my words, by understanding devoutly, and does them, namely by fulfilling them in deed; I will show you whom he is like. From this it is gathered that it belongs to the truly obedient person first to come through faith, by believing faithfully: concerning which coming, John six: "No one comes to me unless the Father who sent me draws him." Thus the little ones come, according to that passage in Matthew nineteen: "Let the little children come to me."
Then to hear, by understanding keenly: Ecclesiasticus three: "A good ear will hear wisdom with all desire"; James one: "Let every man be swift to hear," etc.
Third, it belongs to the truly obedient person to fulfill effectively; whence Deuteronomy thirty: "The word is very near to you, in your mouth and in your heart, that you may do it." Otherwise you will not be justified before the Lord, because, as is said in Romans two, "the doers of the law shall be justified."
107. (Verse 48.) As to the manner of truly obeying, he adds a teaching by similitude concerning one who builds a house, when he subjoins: He is like a man building a house, through the progress of virtue: Proverbs 24: "Diligently cultivate your field, so that afterward you may build your house." This house indeed is a good conscience: Wisdom 8: "Entering into my house, I shall find rest with her"; Proverbs 14: "A wise woman builds her house, but a foolish one destroys even what has been built with her own hands." — Who dug deep, through the descent of humility, according to the precept of Elisha in 4 Kings 3: "Make in the bed of this torrent ditches and ditches," namely through humility in intellect and affection alike. But to this the proud man responds with that saying of the wicked steward, below in chapter 16: "I am unable to dig, I am ashamed to beg." Against which, Isaiah 2: "Enter into the rock, and hide in the pit of the earth from the face of the fear of the Lord," etc. But he digs deeper who descends further through humility, and his building rises higher, because "he who humbles himself shall be exalted," below in chapter 18.
And he laid the foundation upon the rock, through the stability of charity, according to that passage in Ephesians 3: "Rooted and grounded in charity." This charity founds upon Christ, who is the solid rock, according to that passage in Isaiah 28: "Behold, I will lay in the foundations of Sion a stone, a tested stone, a cornerstone, precious, founded in the foundation." Upon this rock charity founds, since it causes one to fulfill his commandments, according to that passage in John 14: "He who has my commandments and keeps them, he it is who loves me." And such a one is founded in Christ: Ecclesiasticus 26: "Everlasting foundations upon solid rock, and the commandments of God in the heart of a holy woman." Ambrose: "The foundation of all virtues is obedience to the heavenly commandments."
This therefore is the manner of truly obeying the divine precepts: that there be diligence in the progress of virtue, that there be depth in the descent of humility, that there be firmness in the affection of charity.
108. As to the fruit of true obedience, he adds: And when a flood came, etc. For the observance of the divine commandments strengthens against the assault of temptations, which he designates by the flood — as to exterior temptation from demons, according to that passage in Isaiah 8: "The Lord will bring the waters of the river, strong and many, the king of the Assyrians"; and below: "And it shall pass through Judah, overflowing and reaching even to the neck"; here he openly designates the devil; and Job 21: "How often shall the lamp of the wicked be extinguished, and a flood come upon them."
He also designates temptation through the striking of the flood,
when he adds: The flood struck against that house,
namely as regards interior temptation,
namely of fear, or sorrow, or joy, or love; Nahum 2: "The gates of the rivers are opened"; which indeed happens when temptations enter within, so that one may cry out that word of the Psalm: "Save me, O God, for the waters have come in even unto my soul." - But these temptations do not prevail against the observers of the divine commandments; on account of which it is added: And it could not move it:
Proverbs 10: "As a passing tempest, so the wicked shall be no more, but the just is as an everlasting foundation"; in the Psalm: "Perfect my steps in your paths, that my footsteps be not moved." - But the reason for this stability is given when it is added: For it was founded upon firm rock.
Hence it is said of the just man in Isaiah 22: "I will fasten him as a peg in a sure place." This fastening
indeed is through charity: Romans 8: "Who shall separate us from the charity of Christ? Tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword?" The fruit of true obedience, therefore, is victory over exterior and interior temptation through the power of a stable foundation.
109. (Verse 49.). But he who hears and does not do.
Here, after the commendation of the truly obedient, he adds the reproach of the negligent,
setting forth first the vice of the negligent,
then adding the danger,
and appending the downfall.
He therefore sets forth first the vice of the negligent,
when he says: But he who hears and does not do,
like Balaam, Numbers 24: "He said who is a hearer of the words of God, who knows the doctrine of the Most High."
This one is blameworthy, which he shows through a comparison, when he adds: He is like a man building his house upon the ground without a foundation. He calls ground
a place that is inconstant and easily movable, according to that word of the Psalm: "Not so the wicked, not so, but like the dust which the wind casts from the face of the earth"; Isaiah 24: "The earth shall be utterly broken, the earth shall be crushed to pieces, and it shall be taken away like the tent of one night"; Job 4: "How much more those who dwell in houses of clay, who have an earthly foundation, are consumed as if by a moth." And this is because they are not "rooted in charity," but in earthly cupidity: Wisdom 4: "Adulterous plantings shall not give deep roots."
110. He adds the peril of the negligent person
in the crashing of floods, when he adds: Against which the river crashed,
that is, temptation driving forward, from which the peril of ruin threatens: Ezekiel thirteen: "Say to those who plaster the wall without mortar, that the wall shall fall. For there shall be an overflowing rain, and I will send great hailstones falling from above and a stormy wind breaking through." Of such persons, Isaiah twenty-eight: "When the overflowing scourge shall pass through, you shall be trodden down by it; whenever it passes through, it shall take you." For these are those of whom it is said below in chapter eight: "They believe for a time, and in the time of temptation they fall away"; and these are those "who have no roots."
111. Lastly he subjoins the downfall of the negligent person,
when he says: And immediately it fell, and the ruin of that house was great:
Zechariah fourteen: "There shall be the ruin of the horse and the mule, the camel and the ass and all the beasts of burden," that is, of all men who are brutish and negligent and impious; Zephaniah one: "Thus says the Lord: I will gather man and beast, I will gather the birds of the heavens and the fish of the sea; and the wicked shall have ruins, and I will destroy men from the face of the earth." Nor is this surprising, because, Proverbs four, "the way of the wicked is dark: they know not where they stumble."
From the peril therefore and the censure of the negligent
and the commendation of the obedient,
one is sufficiently invited to diligence in what is to be done,
and in this the divine teachings reach their conclusion.