Chapter 9
Chapter IX.
Fourth, the delegation of the instructed disciples is determined, first with regard to the Apostles, then with regard to the seventy.
1. And Jesus, having called together the twelve,
etc. The three principal parts of this section, which concerns the teaching of Jesus Christ, having been completed—in which the disciples themselves were aroused to believe, invited to imitate, and instructed to understand—here follows the fourth part, in which those who understand are sent to preach.
The order of these parts is sufficiently manifest in itself. Since, however, some of the preachers are in a higher degree and others in a lower, this part has two sections. In the first of which the mission of the Apostles
is treated; in the second, the mission of the seventy disciples,
in the tenth chapter at the passage: And he appointed,
etc.
First, the mission of the Apostles is treated with regard to three things.
The first part contains the present chapter and has three parts, according to the three things which the Evangelist explains as necessary for Apostles and prelates sent to preach. The first of which is the form of preaching;
the second is the way of advancing,
which he explains at the passage: And it came to pass, as he was alone praying;
the third is the norm of presiding,
which is described at the passage: And there entered into them a thought, which of them,
etc.
The form of preaching is explained in two ways.
The form
of preaching
he explains in two ways: first under divine precept;
second, under divine example,
at the passage: And the Apostles returned and reported.
As for the instruction of preachers through divine precept,
three things are introduced by the Evangelist, namely authority entrusted, integrity enjoined,
and benefit conjoined:
so that first he sets forth authority
as preceding. Second, he adds integrity
as accompanying, at the passage: And he said to them: Take nothing for the journey.
Third, he subjoins benefit
as following, at the passage: And going out, they went about,
etc. — But since words, however authoritative the preacher may be, are inefficacious unless they have divine testimonies—and such are divine miracles—therefore in the first part there is first explained the conferral of power for working miracles,
then the commission of authority for preaching the mysteries.
For the first makes way for the second.
2. (Verse 1). As regards, therefore, the conferral of power for working miracles, he says: And Jesus, having called together the twelve Apostles, namely as the principal prelates, chosen from among all the others, according to what is said above in the sixth chapter: "Jesus called his disciples and from them chose twelve, whom he also named Apostles." To these, therefore, called together, that is, called into one to commend unity, in which the Holy Spirit is given, according to what is said in Acts 2: "When the days of Pentecost were being fulfilled, all the disciples were together in the same place," etc. Whence Numbers 11: "The Lord said to Moses: Gather to me seventy men at the door of the tabernacle of testimony, and I will take of your spirit and deliver it to them."
So now: whence it is added: He gave them power and authority, so that power pertains to spiritual things, and authority to corporeal things. For which reason, to explain this he adds: Over all demons, so that this is referred to power; and to cure diseases, so that this is referred to authority; and through this they would have a twofold kind of testimony according to the twofold kind of creature, namely spiritual and corporeal. And this is what is expressly said in Mark 3: "He gave them power to cure infirmities and to cast out demons"; so that truly that word of the Psalm is fulfilled: "The Lord shall give the word to those who evangelize with great power."
3. (Verse 2). As regards the commission of authority for preaching the mysteries, he adds: And he sent them to preach the kingdom of God. For in the sending, authority is designated, without which no one ought to preach; hence Romans 10: "How shall they preach, unless they be sent?" Whence also Isaiah did not dare to preach unless he were sent; Isaiah 6: "Here am I, Lord, send me." On the contrary, concerning the false prophets, Jeremiah 23: "I did not send them, and they ran." But the Apostles were not such, who were so named precisely so that their authority might be commended. For Apostle is interpreted as one sent; and they were sent to preach, according to that passage in 1 Corinthians 1: "The Lord did not send me to baptize, but to evangelize." — They were sent to preach not a small thing, but a great one, namely the kingdom of God, by which can be understood the doctrine of truth, according to Matthew 21: "The kingdom of God shall be taken from you and given to a nation yielding its fruits." It can also be called the grace of the Holy Spirit, according to Romans 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit"; below, chapter 17: "The kingdom of God is within you." It can also be called eternal glory, according to John 3: "Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God." In all these ways the Apostles were sent to preach the kingdom of God, namely true doctrine, divine grace, and eternal glory.
And because on account of the authority of preaching he had granted the power of healing, he therefore adds: And to heal the sick,
namely, he sent them for the confirmation of the truth preached, according to that passage in Mark, last chapter: "They went forth and preached everywhere, the Lord working with them and confirming the word with signs that followed." Hence the sign of the spiritual mission of preaching unto preaching is the healing of the hearers from the diseases of vices.
4. Now there are three evident signs that a preacher is sent by the Lord to preach the Gospel. The first is the authority
of the one sending, such as that of a bishop, and especially of that bishop who stands in the place of Peter, or rather in the place of Jesus Christ: whence he who is sent by him is sent by Christ. The second is zeal for souls
in the person who is sent, namely when he principally seeks the honor of God and the salvation of souls. The third is when there follows fruit-bearing and the conversion
of the hearers. — By the first they are messengers of the Father,
by the second of the Son, by the third of the Holy Spirit. Of such it is said: "I have appointed you, that you should go and bring forth fruit, and that your fruit should remain," John 15. And he who is thus sent can say that word of Isaiah 61: "The Spirit of the Lord is upon me, because he has anointed me," etc.
5. (Verse 3). And he said to them: Take nothing for your journey.
After the explanation of the authority entrusted, there follows the description of the uprightness enjoined.
This consists in three things, namely in poverty of sustenance, scantiness of clothing,
and humility of common life.
First, therefore, with regard to poverty in sustenance,
it is said: And he said to them: Take nothing for your journey,
that is, by way of temporal sustenance, so that by your example you might preach that word of 1 Timothy 6: "We brought nothing into this world, and it is certain that we can carry nothing out." And that it might become more apparent, he descends to particulars, when he adds: Neither a staff,
namely for support, nor a scrip,
for storing, nor bread,
for eating, nor money,
for buying. In this there is a prohibition of every means of sustenance, so that it may be shown that the preacher, by the greatness of his hope, ought to rely on God alone, according to that word of 1 Peter 5: "Casting all your care upon him, for he has care of you." Whence also blessed Francis, when he sent the brothers to preach, would say to them that word of the Psalm: "Cast your thought upon the Lord," etc. In this, however, he does not prohibit, as Augustine says, diligent provision, but anxious solicitude, according to that word of Matthew 6: "Be not anxious for the morrow: for sufficient unto the day is the evil thereof."
6. And therefore, for the right understanding of this precept, what one Evangelist denies, namely Luke, another Evangelist affirms, namely Mark, in the sixth chapter, where it is said: "And Jesus commanded them that they should take nothing for the journey except a staff only." Upon which Augustine says in On the Harmony of the Evangelists: "Both were commanded by the Lord: that they should carry nothing except a staff, and that they should not carry even a staff. Not to carry a staff
is not to be anxious; to carry nothing except a staff
is to use the power of receiving granted to preachers." Whence Luke ten: "Eating and drinking such things as they have." — The literal
observance of this precept, however, belongs to perfect preachers who perfectly imitate Christ, in whose person Peter says in Matthew nineteen: "Behold, we have left all things and followed you." But the spiritual
observance extends to all, so that the preacher of truth may be a despiser of earthly things; otherwise, if they announce the word of God out of desire for gain, they are not disciples of Christ but of Balaam the soothsayer, according to that passage of Second Peter two: "Having a heart exercised with covetousness, children of malediction, forsaking the right way," that is, the way of poverty; concerning which it says there, "they have gone astray, following the way of Balaam, who loved the wages of iniquity."
Whence the preacher of truth must above all avoid the vice of cupidity; otherwise he will not be a preacher but a flatterer. On account of which, First Thessalonians two: "Neither were we at any time in the word of flattery, as you know, nor in an occasion of avarice — God is witness." For he knew that from this he would provoke the wrath of God, as is said in Micah three: "Her princes judged for bribes, and her priests taught for hire, and her prophets divined for money," etc. "For this reason Zion shall be plowed as a field," etc.
7. Secondly, as regards scantiness in clothing,
it is added: Neither have two tunics,
so that thus the teaching of the Master may accord with the teaching of the Precursor, according to that passage of Luke three: "He who has two tunics, let him give one to him who has none"; and according to that passage of the Apostle in First Timothy six: "Having food and covering, let us be content with these." In this, moreover, that He does not prohibit a single garment but a double one, He grants necessity and forbids fastidiousness in changing and superfluity in possession. Whence Bede says: "A single
garment is whatever is necessary for someone according to the quality of place or time; a double
garment is what exceeds necessity"; and this is manifest in the Lord Himself, who besides the seamless tunic had other garments, which were divided, as is said in John nineteen.
According to the spiritual
understanding, however, the duplicity of simulation and hypocrisy is prohibited, lest they have one garment in secret and another in public, lest they be among those of whom it is said in Matthew 7: "They come to you in sheep's clothing, but inwardly they are ravenous wolves." Similarly avoiding this, blessed Francis, when he was ill, refused to place a piece of fur on the inside before his chest unless he also placed one on the outside.
8. (Verse 4). Thirdly, with regard to humility in lodging,
he adds: And into whatever house you enter, remain there,
being content, that is, with that lodging: and do not depart from there,
in search of something better, because, as it is said in Sirach 29, "a wretched life it is to lodge from house to house." For the changing of lodging attests to impatience, which is moved by a slight cause and cannot rest, according to that saying of Jeremiah 14: "This people has loved to move their feet and has not rested, and it did not please the Lord."
And this is especially to be avoided by the preacher, because, according to that saying of Proverbs 19, "the doctrine of a man is known through patience." And therefore Ambrose says: "It is unfitting for a preacher to run about through houses and to change the established rights of a settled lodging." But the mother of this inconstancy and impatience is pride, which can dwell in peace with no one, according to that saying of Proverbs 13: "Among the proud there are always quarrels."
9. (Verse 5). And since it belongs to true humility to refuse the company of no one, nor even to be burdensome to another, therefore for the perfection of humility it is added: And whoever do not receive you,
that is, despising your doctrine, like those who also did not receive the Lord: John 1: "He came unto his own, and his own received him not." - And because this is a great offense, which is not to be shared in, therefore he adds: Going out from that city,
that is, turning away from their wickedness, according to that saying of Numbers 16: "Depart from the tents of wicked men and do not touch what is theirs, lest you be involved with them"; Isaiah 52: "Depart from their midst, do not touch what is unclean"; and Jeremiah 48: "Leave the cities and dwell in the rock."
And this, lest they be defiled by the filth of others; on account of which he adds: And shake off the dust from your feet as a testimony against them,
that is, to show your innocence. This Barnabas and Paul did, of whom it is said in Acts 13 that "having shaken the dust from their feet, they came to Iconium." But to shake the dust from one's feet
is to permit nothing of the vain glory of men to cling to one's affections. For vain glory is rightly designated by dust,
which is lifted up by the wind, according to that saying of the Psalm: "He shall be like the dust which the wind casts from the face of the earth."
10. (Vers. 6.). And going out, they went about
etc. After the authority committed and the propriety enjoined, the Evangelist here subjoins thirdly the utility conjoined.
Now a fourfold utility is shown to have followed upon the preaching of the Apostles, namely the arousing of people to hearing,
the arousing of hearers to conferring,
the arousing of those conferring to marveling,
the arousing of those marveling to beholding.
First, therefore, as regards the arousing of people to hearing,
it is said: And going out, they went about through the towns, evangelizing and healing everywhere,
so that already that word of the Psalm began to be fulfilled: "Their sound went forth into all the earth." For although not all received their teaching, nevertheless on account of the miracles they wished to hear the teaching; whence in Acts 8 it is said: "The crowds gave heed to what was said by Philip, hearing with one accord and seeing the signs which he performed." And therefore these men not only preached but also healed everywhere, so that all might be aroused to hearing by their zeal, by word and by sign; in which not only the benefit of the hearers is set forth, but also the faithfulness of the preachers. For because they went about,
they were free from idleness; because through the towns,
free from pride; because evangelizing,
free from frivolity; because healing everywhere,
from respect of persons. And therefore they had their end in themselves, which is to speak sufficiently for persuasion and to arouse hearers. And this is the first and general end.
11. (Vers. 7.). The second end or special utility is the arousing of hearers to conferring;
as regards which it is said: Now Herod the tetrarch heard of all that was done by him,
so that the fame of Christ's name was carried by the Apostles not only to the common people but even to kings, as is said of Paul in Acts 9: "He is a chosen vessel unto me, to bear my name before the Gentiles and kings and the children of Israel." Whence the hearers could already say what the Gibeonites said in Joshua 9: "We have heard the fame of the power of your God, all that he did." And from this hearing he was aroused to inquiring and doubting on account of the variety of those holding opinions.
12. (Vers. 7.8.). Whence there follows: And he was perplexed, because it was said by some that John had risen from the dead.
And Herod adhered more to this opinion; whence in the fourteenth chapter of Matthew: "Herod heard the fame of Jesus and said to his servants: This is John the Baptist; he himself has risen from the dead, and therefore mighty works operate in him." Now he held this opinion on account of the eminence of the sanctity of life,
because, as is said in the sixth chapter of Mark, "Herod feared John, knowing him to be a just and holy man." Nevertheless, he did not firmly adhere to this opinion; therefore it is said that he was perplexed,
that is, he wavered, according to that passage in the first chapter of James: "He who hesitates is like a wave of the sea, which is moved and carried about by the wind." — And this was on account of other opinions; whence he adds: But by some, that Elijah had appeared,
namely, it was said. And this opinion seemed probable on account of the eminence of power.
Whence in the forty-eighth chapter of Sirach: "Elijah was magnified in his wondrous deeds." And this opinion seemed more credible, because, as is said in the tenth chapter of John, "John indeed performed no sign." Whence Christ, performing miracles, seemed more like Elijah.
But nevertheless not all assented to this; on account of which he adds: But by others, that one of the ancient Prophets had risen.
And they held this opinion on account of the knowledge of truth:
because, according to that passage in the third chapter of Amos, "the Lord will not do a thing unless he has revealed his secret to his servants the Prophets." And thus it is clear that there was a threefold opinion on account of a threefold excellence which they heard concerning Christ, namely, of sanctity, of power, and of knowledge of truth. And therefore they conferred with one another, and some believed this and some believed that.
13. (Vers. 9.). Now the third end was the arousing of those conferring to wonder;
with respect to which there follows: And Herod said: John I have beheaded,
as a mortal and passible man. Herod had beheaded him on account of John's truthfulness and Herod's malice, according to what is said in the fourteenth chapter of Matthew: "John said to Herod: It is not lawful for you to have your brother's wife"; and it follows after that for this cause he beheaded him. And thus from his very death he judges weakness in John, however great he was proclaimed to be.
And therefore from this comparison he marveled at the power of Christ; whence he adds: But who is this, about whom I hear such things? that is, such great wonders; whence he could say: "What God is great like our God? You are the God who works wonders," such as namely had not been heard before, according to that passage in the ninth chapter of John: "Since the world began it has not been heard that anyone opened the eyes of one born blind," etc.
14. The fourth purpose was the arousal of those who marveled to behold him; on account of which it is added: And he sought to see him. For we gladly see what we admire. This, however, he did not then attain, according to what is said in Luke 10: "Amen I say to you, that many kings and prophets wished to see the things that you see and did not see them." But he did not attain this because he did not seek diligently; whence Proverbs 14: "The scoffer seeks wisdom and does not find it." Whence it must be considered with great care how God ought to be sought, so that he may be seen and found by those who seek.
15. And the Apostles returned and reported. After the instruction of the Apostles accomplished through word or precept, there follows here the instruction of the same through deed or example. This part, moreover, has two sections. In the first, he instructs through a familiar example, but in the second through a figurative one, at the place: Now the day had begun to decline. The first is observed in the spiritual instruction of the crowds; the second, in their bodily refreshment, which bears the form and figure of spiritual refreshment.
The instruction of the crowds by the Lord, in which a model is given to preachers for teaching the faithful people, is set forth with respect to four things that are required in preaching. The first is faithfulness of company; the second is suitability of place; the third, docility of the people; and the fourth, affability of the Master; so that nothing may be lacking to the word of God, neither on the part of those assisting, nor on the part of those opposing, nor on the part of those hearing, nor on the part of those teaching, that would prevent the word of the Lord from having its due effect.
16. (Vers. 10.). First, therefore, with respect to the faithfulness of company, it is said: And the Apostles returned and reported to him whatever they had done; in which their faithfulness appears, because they returned swiftly to the divine company. Whence they were not like the raven, of which Genesis 8 says: "Which went forth and did not return"; but like the dove, of which it is said that "when it had not found where its foot might rest, it returned to Noah in the ark," as a faithful friend. So also the Apostles, endowed with dove-like simplicity, returned swiftly to Christ as faithful messengers. — Their faithfulness also appears because they concealed nothing from God, but reported to him whatever they had done; not to instruct the Lord, from whom nothing is hidden, but to show that they did not even wish to conceal anything, even if they could. Against which, Isaiah 29: "Woe to you who are deep of heart, so as to hide your counsel from the Lord," etc. Or they reported for this reason, that they might not seek glory for themselves from their good deeds, but might refer all things to God, according to that saying in 1 Corinthians 10: "Do all things for the glory of God"; against those who say that word of Deuteronomy 32: "Our hand is exalted, and not the Lord, has done all these things."
17. Second, with regard to the opportuneness of the place, he adds: And taking them with him, as faithful ones, into his company, he withdrew apart into a desert place, which belongs to Bethsaida, as to a quiet and tranquil place; whence Mark 6: "Come apart into a desert place and rest a little." And this place is suitable for instruction, according to Hosea 2: "I will lead her into the wilderness and speak to her heart." Now this desert place was near the lake of Genesareth, which is apparent from the fact that he says: Bethsaida. Now Bethsaida is "the city of Andrew and Peter," as is said in John 1. And note that he does not say Bethsaida, as if near that city or in the city, but of Bethsaida, because the place was remote, yet within the borders of the city of Bethsaida. Whence in Mark 6 it is said that after the multiplication of the loaves he commanded them to go before him "across the water to Bethsaida." Whence there is no contradiction, but one explained what the other passed over in silence.
18. (Verse 11). Third, with regard to the docility of the people, he adds: When the crowds learned this, they followed him, namely so that they might receive the teaching of him whom they desired, according to Hosea 6: "We shall know and shall follow on, that we may know the Lord." Whence Bede in the Gloss: "They followed not on beasts of burden, not in vehicles, but by the labor of their own feet, so as to show the ardor of their minds." Whence in Mark 6 it is said that many "came there on foot from the cities." The reason for this is given in John 6, where it is said: "After these things Jesus went across the Sea of Tiberias, and a great multitude followed him, because they saw the signs which he was doing," etc.
19. Fourth, indeed, as regards the affability of the Master, he adds: And he received them: in which is shown the kindness of Christ in sign, to which the Apostle exhorts in Romans 15: "Receive one another, just as Christ also received you to the honor of God." And not only in sign, but also in word; whence he adds: And he spoke to them of the kingdom of God, as if in affable and familiar discourse, so that that saying of the Psalm might truly be shown to be fulfilled: "I will declare your name to my brethren." But although he spoke affably, yet not uselessly, not carnally, because about the kingdom of God, not about the world: whence 1 Peter 4: "If anyone speaks, as it were the words of God"; and John 3: "He who is of the earth speaks of the earth," but Christ from heaven; and John 6: "You have the words of eternal life." - Nor did he show himself affable only in word and sign, but also in deed. Whence he also adds: And those who had need of healing, he healed: in which is shown the perfection of love, concerning which 1 John 3: "Let us love not in word nor in tongue, but in deed and in truth"; because "he who sees his brother have need and closes his heart against him, how does the love of God abide in him?" Such charity Christ had: whence Acts 10: "He went about doing good and healing all who were oppressed by the devil," not only speaking well. - Whence in this the preacher or prelate is instructed to show himself kind to his sheep, namely in sign, word, and deed. As a sign of which it was also said three times to Peter: Feed, in the last chapter of John.
20. Now the day began to decline, etc. After the instruction of the disciples through a familiar example, there follows instruction through a figurative deed, and this in the feeding of the crowds. Concerning the expression of which, two things are introduced by the Evangelist. The first is the occasion on the part of the need of the multitude; the second is the generosity on the part of the mercy of the Savior, and this at the passage: And he said to his disciples: Make them sit down, etc.
The occasion on the part of the need of the multitude is expressed with regard to four things, namely with regard to the lateness of the day, with regard to the barrenness of the place, with regard to the scarcity of food, and with regard to the great number of the people. And so this occasion is constituted from the circumstance of time and place, of the quantity of food and of persons.
21. (Verse 12). First, therefore, as regards the lateness of the day, it is said: Now the day began to decline: and so it was time to take refreshment, as is said below in the last chapter: "For it is toward evening, and the day is now far spent." In which also appears the wonderful devotion of the crowds, that on account of hearing the divine word they had forgotten bodily food. Something similar is read in Acts 20, that "Paul prolonged his speech until midnight."
But secondly, as regards the barrenness of the place, it is added: And the twelve came and said to him: Send the crowds away; and the barrenness of the place moved them to urge this.
Whence he also adds: That going into the towns and villages which are round about, they may find lodging and find food, lest, namely, they perish from hunger. And this is the sound counsel which the sons of Israel followed: Genesis forty-two: "The sons of Jacob went down into Egypt to buy food"; just as also the Apostles, John four: "The disciples had gone into the city to buy food."
So also these men now gave counsel on account of the scarcity of the place; whence they also add: Because we are here in a desert place, where there is a lack of food, according to Exodus sixteen: "Why have you brought us into the desert, to kill this whole multitude with hunger?" And because it is difficult to find sustenance in the desert, therefore they said that word of the Psalm: "Can God prepare a table in the desert?" This the unbelievers said, detracting from the divine power; but the Apostles said it out of concern for human need, because they did not wish to tempt the Lord.
22. (Verse 13). But thirdly, as regards the scantiness of food, it is added: But he said to them: You give them to eat: you, as their prelates, according to that word of First Peter five: "Elders, feed the flock that is among you." But he says this so that from their response the scantiness of food might be known. — On account of which it is added: But they said: We have no more than five loaves and two fish. From which the poverty of the Apostles is apparent, not only for feeding the crowd, but even for satisfying their own hunger; and so that the great poverty might be shown, John specifies the kind of loaves. For it is said in John six: "There is a boy here who has five barley loaves and two fish; but what are these among so many?" They were similar in this to that widow whose flour Elijah multiplied: Third Kings seventeen: "As the Lord God lives, I have no bread except as much flour as a handful can hold"; and in Fourth Kings four, the servant said to Elisha: "What is this, that I should set it before a hundred men?" Similarly the Apostles answered here, or Andrew in the person of all, as is said in John six; or he first and afterward the others; hence there is no contradiction. However these words were spoken, they show the inability of the disciples to feed the crowd.
Lest, however, they be thought to say this not on account of inability but on account of laziness, therefore they offer their service for the purchase of food, when they add: Unless perhaps we go and buy food for all this crowd.
And this indeed can be the word of those offering service,
according to that passage in Mark chapter six: "Shall we go and buy two hundred denarii worth of bread and give it to them to eat?" Or it can be the word of those showing inability
to provide refreshment, not only with respect to the loaves they had, but also with respect to the price. Whence it is said in John chapter six: "Two hundred denarii worth of bread is not sufficient for them, that each one might receive even a little." And certain of the disciples spoke in one manner, others in another; and John expresses one, Mark another, but Luke in the aforesaid discourse includes both; which is evident from the varied expression of the discourse itself.
23. (Verse 14.). Fourth, with respect to the numerousness of the people,
it is added: Now there were about five thousand men,
and accordingly so great a multitude that for each loaf there were a thousand men. Whence he names and numbers men:
from which it appears how great was the crowd of the rest, not numbered on account of their multitude; whence in Matthew chapter fourteen it is said that there were "five thousand, besides children and women." He expresses the number, moreover, because on account of the five
it was fitting for the Law,
which instructed carnal and sense-bound men; on account of the perfection of the thousandfold
it was fitting for the reception of the doctrine of evangelical perfection.
24. (Verses 14–15.). And he said to his disciples,
etc.
After the occasion arising from the need of the multitude, he here adds the liberality arising from the munificence of the Savior.
Now the liberality of the Savior is manifested in four things: in the ordering of the diners, the abundance of provisions, the courtesy of the ministers, and the satiety of the eaters;
so that perfect liberality might thus be shown through the order of those reclining, the abundance of provisions, the readiness of those serving, and the fullness of those eating.
First, with respect to the ordering of those reclining,
it is said: And he said to his disciples: Make them recline in groups of fifty. And so they did.
For it befits a magnificent and liberal lord to attend to order in his arrangements, according to what is said in Third Kings chapter ten, that "when the Queen of Sheba saw the wisdom of Solomon and the food of his table and the dwellings of his servants and the order of those ministering, she had no more spirit in her." Now this was an arrangement of order with a determination of number; whence in Mark chapter six it is said that "they reclined in groups by hundreds and by fifties." For fifty times one hundred is five thousand. But the number fifty is more expressly stated, because on account of the number five it was more fitting for the Law and also for the five loaves of the meal. From this, moreover, Christ shows his wondrous wisdom, by which he foreknew the number of men and made it known to the disciples from their seating. Nor is this a wonder, because he was the one of whom it is said in Wisdom chapter eleven: "You have disposed all things in measure, number, and weight."
25. (Verse 16.) Second, with regard to the multitude of provisions,
it is said: But having taken the five loaves and the two fish, he looked up to heaven and blessed them:
in which blessing there was a multiplication of the loaves, according to that passage in Genesis 1: "God blessed them and said: Increase and multiply and fill the earth"; and in Genesis 30, Laban said to Jacob: "I know that the Lord has blessed me on account of you." Moreover, in blessing he looked up to heaven
to show that such multiplication was not by earthly power or a power bestowed upon the elements, but by heavenly power, reserved in the primordial causes, concerning which it is said in the Psalm: "Whatever the Lord willed, he did in heaven and on earth, in the sea and in all the depths."
And note that it is said: He looked up and he blessed: he looked up
indeed out of human humility, and he blessed
by divine power; the Psalm: "I have lifted up my eyes to the mountains."
26. Third, with regard to the courtesy of those ministering,
it is added: And he broke and distributed to his disciples, that they might set before the crowds.
For they were the noble ministers and stewards of Christ, and ready to serve, according to that passage in 1 Corinthians 4: "Let a man so regard us as ministers of Christ and stewards of the mysteries of God." For it befits a noble lord to have noble ministers, according to that passage in Esther 1: "So the king had appointed, setting over each table one of his princes, so that each might take what he wished." But in the court of Jesus Christ, the more noble serve and minister, as it is said in Luke 22: "He who is greater among you, let him become as the lesser; and he who is the leader, as one who serves"; and afterward: "But I am in your midst as one who serves."
27. (Vers. 17.). Fourth, regarding the satiety of those eating, it is added: And they all ate and were satisfied, so that the word of the Psalm might be verified: "The poor shall eat and shall be satisfied, and they shall praise the Lord who seek him"; and that passage: "They ate and were exceedingly satisfied"; satisfied, I say, with the satiety of justice, concerning which Proverbs thirteen says: "The just man eats and fills his soul"; "for blessed are those who hunger and thirst for justice, for they shall be satisfied," Matthew five — not with the satiety of avarice, concerning which Ecclesiastes five says: "The satiety of the rich does not permit him to sleep," because he is so sated that he always hungers. — And since divine abundance exceeds our need, therefore it is added: And what was left over was taken up, twelve baskets of fragments: in which the magnitude of superabundance is shown from the capacity of the vessels and their number, because twelve is the first abundant number, according to what arithmetic teaches. And so was fulfilled that whose figure preceded in 4 Kings four. Elisha said concerning a few loaves: "Thus says the Lord: They shall eat, and there shall be left over. And he set it before them, and they ate, and there was left over according to the word of the Lord." But there the measure of such great abundance is not determined, as it is here: and this on account of the greater perfection in the Gospel and its greater abundance, according to that passage in Matthew five: "Unless your justice abounds more than that of the scribes and Pharisees, you shall not enter the kingdom of heaven." Or on account of the mystery. For these twelve baskets signify the twelve Apostles. Baskets are humble vessels, and these were filled with fragments of five barley loaves, that is, the teaching of the five books of Moses, concerning which 1 Corinthians fourteen says: "I would rather speak five words in the Church with my understanding," etc.
28. From this a pattern is given to preachers, that they should not invent new things from their own hearts, because the Lord did not create new loaves to feed the crowd — but just as the Lord multiplied the five barley loaves by divine blessing, so all abundance of true teaching must be drawn from the foundation of sacred Scripture, to be multiplied through prayer, by which one looks up to heaven, and devotion, by which one blesses, meditation, by which it is broken, and preaching, by which it is distributed and unfolded. — For catholic teaching must first be drawn from sacred Scripture through reading, whose words are loaves; Matthew four: "It is written: Man does not live by bread alone, but by every word that proceeds from the mouth of God."
But to reading must be joined prayer: Matthew seven: "Seek, and you shall find; ask, and you shall receive; knock, and it shall be opened to you"; we seek by reading, we ask by praying, we knock by working with our hands.
To prayer must be joined devotion and thanksgiving:
whence Colossians 4: "Be instant in prayer, watching in it with thanksgiving." Whence Matthew 26: "Lifting up his eyes to heaven, giving thanks, he blessed." - To devotion must be joined meditation
and the unfolding of truth,
which is nothing other than the breaking
of bread: Isaiah 58: "Break your bread for the hungry, and bring the needy and the wandering into your house." - And then it is distributed,
when it is ministered according to the capacity of the hearers: Psalm: "Distribute her houses, that you may recount them." And from this the hearers are satisfied: Sirach 15: "She shall feed him with the bread of life and understanding, and give him the water of saving wisdom to drink."
And thus it is clear that the Lord instructed preachers not only by his own familiar example, but also by mystical and figurative example. For the Lord performed this miracle more for the instruction of minds than for the refreshment of bodies, since, as is said in Wisdom 11, he is the supreme lover of souls.
The way of advancing is explained in two ways.
29. And it came to pass, when he was alone
etc. After the Evangelist has set forth the form of preaching, in this part he sets forth the way of advancing.
For advancement, these two considerations come together, namely the harshness of the way,
in which merit consists, and the sweetness of the homeland,
in which the reward consists. Therefore, after setting forth the harshness of the way,
the Evangelist secondly sets forth the sweetness of glory,
at the passage: And it came to pass after these words
etc.
The way
to the homeland consists chiefly in two things, namely in perfect knowledge
of Christ through faith and perfect imitation
through the cross. Therefore first it is shown to us how Christ is to be known through faith;
and secondly, how he is to be imitated through the cross,
at the passage: And he said to all: If anyone
etc.
As to the first, it should be noted that perfect knowledge of faith
consists in four things, namely in the approbation of divine honor, the reprobation of human error, the confession of Christ the mediator, and the consideration of the mystery of redemption.
For perfect faith requires the approbation of religion, the detestation of superstition, open confession, and hidden contemplation.
30. (Verse 18). First, therefore, as to the approbation of divine honor,
it says: And it came to pass, when he was alone praying,
in order to render due worship and reverence to God the Father and to show that it should be rendered: which is chiefly rendered in prayer, according to that passage in John 4: "The hour comes when the true adorers shall adore the Father in spirit and in truth. For the Father also seeks such"; whence in the Psalm: "Call upon me in the day of tribulation, and I will deliver you, and you shall glorify me."
Since moreover this reverence ought to be free from all ostentation,
therefore it is said that he was praying alone,
according to that passage of Matthew 6: "But thou, when thou prayest, enter into thy closet," etc. It ought also to be free from all disquiet:
therefore he also prayed alone,
according to that passage of Lamentations 3: "He shall sit solitary and hold his peace, because he has lifted himself above himself," lest, namely, he be drawn back by some disturbance. And therefore in Matthew 14 it is said that "having dismissed the crowd, he went up into a mountain alone to pray." — But since the disciples were not disturbers of this reverence through disquiet, but approvers through true faith, therefore it is added: The disciples also were with him.
Whence by this, that he is said to be alone,
he does not exclude the company of the disciples, but the tumult of the crowds. For he admitted the disciples
as sons — whence he also said of them that which the Apostle cites in Hebrews 2: "Behold, I and my children, whom God has given me" — but he excluded the crowds
as servants, whose figure Abraham bore in Genesis 22, when "he said to his servants: Wait here in the valley with the ass; I and the boy, hastening thither, after we have worshipped, will return to you."
Or this is said because they were not joined at the same time, since he first prayed alone, and afterward immediately the disciples were with him. Nevertheless they are joined together, because, even if the Apostles were absent by local circumscription, yet they were with him by mental affection and the approbation of faith, according to that passage of Paul in Colossians 2: "Though I am absent in body, I am with you in spirit, rejoicing and seeing your order," etc.
31. Second, as regards the reproval of human error,
it is added: And he asked them, saying: Whom do the crowds say that I am?
He did not ask this in order to learn the truth, which he already knew, according to that passage of John 2: "He did not need that anyone should bear witness to him concerning man. For he himself knew what was in man"; but he asks in order to show the erroneous opinion of worldly men as hostile to true faith. For most often the many contradict the wise, and the crowd has a confused judgment; on account of which, Exodus 23: "Thou shalt not follow the crowd to do evil. Neither shalt thou yield in judgment to the opinion of the many, so as to stray from the truth." And therefore it is no wonder if sensual men did not rightly judge concerning Christ God, because, according to 1 Corinthians 2, "the sensual man does not perceive the things that are of God."
32. (Vers. 19.). For this reason there is subjoined a threefold opinion taken from a threefold excellence. As to the first he says: But they answered and said: John the Baptist:
and this, because they saw in him the spirit of sanctification,
which was in John, according to that passage above in the first chapter: "He shall be great before the Lord and shall be filled with the Holy Spirit," etc. — But not all agreed on this, therefore he adds: But others: Elijah,
namely on account of his zeal of emulation,
according to that passage in Ecclesiasticus forty-eight: "Elijah the prophet arose like fire, and his word burned like a torch." And this seemed probable, because Elijah was an excellent prophet not only in life but also in power, and because his coming had also been promised, according to that passage in the last chapter of Malachi: "Behold, I will send you Elijah the prophet, before the great and terrible day of the Lord comes." — Yet not all agreed on this either, and therefore he adds: Others, that one of the former Prophets has arisen:
and this on account of the sense of discernment,
which they perceived in him; above in the seventh chapter: "A great Prophet has arisen among us"; and John six: "This is truly the Prophet who is to come." But because they believed him to be a mere man, therefore one of the former prophets:
on account of which they erred, because he was not one among the former prophets, but the one on account of whom all the former prophets had come before; concerning whom Deuteronomy eighteen says: "The Lord will raise up a Prophet from your nation; you shall hear him as you hear me."
From such great variety, therefore, it is apparent that the crowds were estranged from the truth and from uniformity of faith; on account of which it is said in Ephesians four: "Let us not be as little children, tossed about, and carried about by every wind of doctrine, unto the circumvention of error."
33. (Vers. 20.). Third, however, as regards the confession of Christ the Mediator
it is added: But he said to them: But whom do you say that I am? You,
namely, chosen from among others,
according to that passage in John six: "I have chosen you twelve"; and fifteen: "You have not chosen me, but I have chosen you." Or you, friends,
according to that passage in John fifteen: "But I have called you friends." Or you, special disciples,
according to that passage above in the eighth chapter: "To you it has been given to know the mystery of the kingdom of God." You
however, who believe in me, whom do you say that I am?
that is, confess, for "with the heart one believes unto justice, but with the mouth confession is made unto salvation," Romans ten.
Therefore it is added: Simon Peter answering said: The Christ of God:
that one responds for all, so that the unity of the Church may be commended in faith, confession, and prelacy; whence Peter, as the one universal prelate of the Church, responds as one for all. On account of which Paul said in First Corinthians one: "I beseech you that you all say the same thing, and that there be no schisms among you."
Whence by the merit of this confession of one on behalf of all, the name of Peter
was confirmed, and universal prelacy over the Church was granted, according to what is said in Matthew sixteen: "And I say to you." Whence it appears that not from impulse, but incited by the Holy Spirit, Peter responded first. And this is what is said in the Gloss: "One on behalf of all and before all, because he is the elder and prince of the Apostles."
34. But by confessing him the Christ of God,
he confesses at once true God and man. Whence Ambrose in the Gloss: "He has embraced all things, who has expressed both the nature
and the name.
For in the name of Christ
there is the expression of both Divinity and incarnation, and the faith of the passion." For Christ
expresses one person in two natures
and royal
and priestly dignity
and the fullness of grace
on account of the prerogative of anointing,
concerning which it is said in the Psalm: "God, your God, has anointed you with the oil of gladness." Whence in the name of Christ
is understood the anointed, the one anointing, and that by which he is anointed:
and through this simultaneously the Father, the Word, and the Spirit, according to that passage of Isaiah sixty-one: "The Spirit of the Lord is upon me, because he has anointed me."
There is also understood the nature of the anointed one, the grace
by which he is anointed, and the dignity
to which he is anointed,
or the office: Daniel nine: "The Holy of Holies shall be anointed, that vision and prophecy may be fulfilled." - There are also understood the royal, prophetic, and priestly dignity,
according to his threefold excellence, namely of power, truth, and holiness. As a figure of this matter, in the Old Law these three persons were customarily anointed. - And in this it appears how the three false opinions, just as they had something of motivating reason, so also an obscuring defect. Whence in this it appears that Christ by this word confuted errors and laid the foundation of the entire faith, according to that passage of First Corinthians three: "No one can lay another foundation." Hence it is that Peter
was called, and it was granted to him that from his Church the true faith should never fail: below in the twenty-second chapter: "I have prayed for you, Peter, that it may not fail," etc.
35. (Vers. 21. 22.). But fourthly, with respect to the knowledge of the mystery of redemption,
it is added: But he, rebuking them, commanded that they tell this to no one:
and this because the mystery of redemption was not yet consummated, which by the just judgment of God was to be hidden from the princes of the world. Whence First Corinthians two: "We speak the wisdom of God in a mystery, which is hidden, which none of the princes of this age has known: for if they had known it, they would never have crucified the Lord of glory."
Although it was not to be made public to all, it was nevertheless to be foretold to the disciples; for which reason he adds: Saying, that the Son of man must suffer many things.
The reason for this prediction is given in John fourteen: "Now I have told you before it comes to pass, that, when it shall come to pass, you may believe." For the disciples themselves did not yet grasp this, according to what is said below in chapter eighteen: "And Jesus took the twelve and said to them: Behold, we go up"; and afterwards: "And they understood none of these things, but they received this after the consummation." Whence it is said in the last chapter of Luke: "These are the words which I spoke to you while I was yet with you, that all things must needs be fulfilled which are written concerning me"; and afterwards it is added: "He opened their understanding, that they might understand the Scriptures."
36. Now he says: It is necessary,
that is, needful,
not absolutely, but from the presupposition of the divine disposition and promise, according to that passage in Acts three: "But God, what he foretold by the mouth of all the Prophets, that his Christ should suffer, he has thus fulfilled." Or it is necessary,
that is, it is opportune
and expedient, according to what Caiaphas prophesied in John eleven: "It is expedient that one man should die for the people, and that the whole nation perish not." It is necessary,
I say, to suffer many things,
because for many
souls to be redeemed, many sins to be forgiven, many offenses to be absolved: Isaiah fifty-three: "He was wounded for our iniquities, he was bruised for our transgressions." "All we like sheep have gone astray; each one has turned aside into his own way, and the Lord has laid upon him the iniquities of us all."
He also suffered many
and great things;
he also suffered from many
and great ones;
for which reason he adds: And be rejected by the elders and chief priests and scribes. The elders
excelled in antiquity, the chief priests
in authority, but the scribes
by reason of learning, so that thus might be fulfilled that passage in Isaiah one: "I have nourished and brought up children, and they have despised me."
And because the passion of Christ was to be terminated in death, therefore it is added: And be slain,
namely it is necessary, according to that passage in Daniel nine: "Christ shall be slain." But lest it be believed that he suffered unwillingly,
therefore Isaiah fifty-three says: "He delivered his soul unto death."
But because this passion was life-giving for the dead, therefore he adds: And the third day rise again,
according to that passage in Hosea six: "He will revive us after two days, and on the third day he will raise us up." The Savior says the figure of this preceded in Jonah, in Matthew twelve: "As Jonah was," etc.
From these things, therefore, it is apparent what the perfect knowledge of the faith is, upon which the Church of Christ is founded, namely, that by which the divine honor is approved, human error is rejected, the mediator is affirmed, and the restorer is acknowledged.
37. (Vers. 23.). He said to all
etc. Having shown how Christ is to be known according to faith, here secondly it is shown how he is to be imitated through the cross,
because "faith is dead without works." Since it is difficult to bear the cross, therefore he urges this by a fourfold consideration, namely from consideration of his own example, of one's own peril, of the future judgment,
and of the divine kingdom:
so that, if admonitions do not move, examples may move, or at least dangers, or future judgments, or at least promises.
First therefore he invites by consideration of his own example,
when he says: He said to all: If anyone wishes to come after me,
that is, to imitate me, to which I do not compel, but invite; therefore he says: If anyone wishes:
Ecclesiasticus fifteen: "If you wish to keep the commandments, they will preserve you." "He has set before you water and fire: stretch forth your hand to whichever you wish." Whence Chrysostom: "If someone were giving gold, or setting out a treasure, he would not call with violence, but men would run: how much more to those things which are in heaven. For if the nature of things persuades one to run: if you do not run, you are not worthy to receive." Therefore he says: If anyone wishes
to follow my example.
Let him deny himself,
through every kind of humility,
bringing captive sense, affection, and "understanding into the service of Christ"; which he indicates in this that he says: Himself.
And this is the counsel of Ecclesiasticus, chapter seven: "Humble your spirit greatly"; and this indeed is necessary for one wishing to follow the humble Christ. Whence Gregory in the Gloss: "Unless one departs from himself, he does not draw near to him who is above him."
But this does not suffice: therefore he adds: And let him take up his cross daily,
through continual austerity,
so that he may be able to say that word of Paul in Galatians two: "I am nailed to the cross with Christ"; and Second Corinthians four: "Always bearing about in our body the mortification of Jesus Christ." And therefore it is said in Galatians five: "And they that are Christ's have crucified their flesh with its vices and concupiscences."
38. Note that he says: Daily,
because daily the penance of the cross ought to be new and fresh, so that one may always say: "I said: Now I have begun," just as blessed Francis, who at death was saying that he was then beginning to do good: "Brothers, let us begin and advance, because until now we have made little progress." For the cross of Christ has a renewing nature: whence Second Corinthians four: "Although our outward man is corrupted, yet the inward man is renewed from day to day."
For the perfect imitation of Christ, however, humility and austerity do not suffice, but poverty is also necessary.
Therefore he adds: And let him follow me,
namely through the most exalted poverty,
by which he wished to carry nothing at all on the way, so that he might arrive rightly and without hindrance at the fatherland. Therefore Peter said in Matthew 19: "Behold, we have left all things and have followed you"; upon which Bernard says: "Well done, Peter, and not unto foolishness for you, because you could not follow one who runs while burdened." And this is very honorable, although it may seem lowly, because, in Ecclesiasticus 23, "it is a great glory to follow the Lord."
From this word, however, there is drawn forth the threefold counsel and vow of religious, namely of obedience
in self-denial, of chastity
in the cross, and of poverty
in the following; but "not all receive this word, but those to whom it has been given by my Father," as is said in Matthew 19; therefore he premises: If anyone wishes,
etc. So that no one may excuse himself, as though he did not have grace, he says: If anyone wishes,
etc., as if to say that the grace of God is at hand for us, if the will is not lacking: Hebrews 12: "Looking carefully, lest anyone fall short of the grace of God."
39. (Verse 24). Secondly, he invites by consideration of one's own peril,
when he says: For whoever wishes to save his soul shall lose it,
that is, whoever wishes to save his life in the present shall lose his life in the future, namely for a momentary life he shall lose the eternal one: whence John 12: "He who loves his soul shall lose it"; because he who loves too much loves iniquitously, and "he who loves iniquity hates his own soul," as is said in the Psalm. For he who loves his soul above God loses God, and by losing God he consequently loses himself. And therefore Paul said in Acts 20: "I do not count my life more precious than myself."
And because this seems to be a hard saying, therefore he proves it from the contrary sense: For whoever loses his soul for my sake,
in this life, namely, shall save it,
namely in the future life, according to that passage of 2 Maccabees 7: "You indeed destroy us in the present life, but the King of the world will raise us up, who have died for his laws, in the resurrection of eternal life." And therefore Paul said in Acts 21: "I am prepared not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." Thus therefore to lose one's soul
for Christ is to save it; to wish to save one's soul
is to expose it to perdition,
according to that passage of Romans 8: "If you live according to the flesh, you shall die"; and this is the greatest peril.
40. (Vers. 25.). And therefore in its amplification he adds: For what does it profit a man if he gain the whole world,
and this temporally, but lose himself and suffer the loss of himself
? and this eternally: as if to say: nothing, because he who loses himself loses all things, and therefore it does not profit but harms. Hence James 5: "Come now, you rich, weep and howl in your miseries which shall come upon you." And the reason for this is that, as Augustine says in his sermon on the Innocents, "no one has unjust gain without just loss; gain in the chest, loss in conscience; he took a garment and lost faith; he acquires money and loses justice," and thus consequently his own soul. Hence Isidore: "If you had the wisdom of Solomon, the beauty of Absalom, the strength of Samson, the longevity of Enoch, the riches and power of Octavian — what does it profit you, if at last the flesh is given to worms, and the soul to demons, to be tormented without end with the rich man?"
41. (Vers. 26.). Third, he invites to the bearing of the cross by consideration of the future judgment,
when he says: For whoever shall be ashamed of me,
namely to imitate me, and of my words,
namely to confess them, scorning the cross of Christ as ignominious, and also his doctrine out of evil shame, concerning which it is said in Sirach 4: "Do not be confounded to say the truth for the sake of your soul; for there is a confusion that brings sin, and there is a confusion that brings grace and glory." In this he gives us to understand that we ought not to be ashamed of the truth of Christ, by the example of the Apostle, who said in Romans 1: "I am not ashamed of the Gospel; for it is the power of God," etc. But we ought to be ashamed of the vileness of sin, according to that in Romans 6: "What fruit had you then in those things of which you are now ashamed?" But many are not ashamed of the deformity of sin, of whom Jeremiah 8 says: "They were confounded because they committed abomination; nay rather, they were not confounded with confusion and they knew not how to blush"; and again: "The forehead of a harlot woman is become yours," etc. Such a one is ashamed of the humility of Christ. — And concerning this he adds: The Son of man shall be ashamed of him,
that is, shall make him ashamed, or shall cast him off as one to be ashamed of by his just judgment, according to which it is said in 1 Kings 2: "Those who honor me I will honor; but those who despise me shall be inglorious," and this on the day of judgment. — And therefore he subjoins: When he shall come in his majesty and that of the Father and of the holy Angels:
in which he touches upon the judicial power with respect to the principle of causality
in the Father, with respect to the privilege of excellence
in himself, and with respect to the ministry of obedience
in the multitude of Angels. Hence Matthew 24: "Then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of man," etc.; and Isaiah 3: "The Lord will come to judgment with the elders of his people." In this judgment the proud shall be confounded and the humble shall be exalted, according to that of the Psalm: "All the horns of sinners I will break, and the horns of the just shall be exalted."
42. (Vers. 27.). Fourth, he invites to the consideration of the divine kingdom,
which he shows to his imitators, when he adds: But I say to you truly: There are some standing here,
through the elevation of mind, according to that verse of the Psalm: "Our feet were standing in your courts, O Jerusalem."
To such persons the kingdom ought to be shown, so that their desire may be fulfilled; therefore he adds: Who shall not taste death,
from the separation of soul and body, until they see the kingdom of God,
through revelation, not through open vision. For it was said to Moses in Exodus thirty-three: "No man shall see me and live." But this was said through some special revelation, by which it was said to Moses: "I will show you all good." From which it is given to understand that those standing in the word of Christ shall not taste death but shall pass over to life, according to that verse of John eight: "If anyone keeps my word, he shall never taste death."
Since therefore Christ promises so great a reward to those who imitate him through the cross, threatens so severe a judgment, holds forth so great a danger, and shows so great an example: very hard is he who is not moved to imitate him. On account of which it is said in Hebrews twelve: "Having so great a cloud of witnesses set before us, let us run," etc.; and at the end: "Let us go forth to him outside the camp, bearing his reproach; for we have not here a lasting city, but we seek one to come."
43. Now it came to pass after these words.
After the exhortation to the harshness of the way, the Evangelist subjoins the showing of the sweetness of glory.
He proceeds in this order. For first he describes the revelation of the promised glory;
second, the consideration of the revealed glory,
at the passage: But Peter, and those who were with him;
third, the confirmation of the revelation shown,
at the passage: Now it came to pass on the following day,
and this indeed he does through the admirable healing of the demoniac.
The revelation of future glory
the Evangelist describes in two ways: first, as to the antecedents; second, as to the concomitants, at the passage: And it came to pass, while he was praying,
etc. — Now it should be known that with regard to the Transfiguration of Christ there were three antecedents or disposing factors, namely the requirement of the appointed time, the selection of companions,
and the eminence of place.
Now these three are what God observes in communicating divine revelations.
44. (Vers. 28.). First, therefore, as to the requirement of the appointed time,
he says: Now it came to pass after these words, about eight days.
For since the Lord had promised that he would show glory to his disciples, and "the Lord does not delay his promise," as is said in Second Peter three, therefore between the promise and its fulfillment only a small space of time ought to have intervened, namely one week. A figure of this preceded in the betrothal of Rachel, concerning which Laban said to Jacob: "Complete the week of days of this union, and I will give you this one also."
And he indicates this when he says, about eight days having passed,
because he did this on the eighth day, the order of the week having come full circle, which are not eight complete days on account of the incompleteness of part of the first and last day; and in Matthew 17 and Mark 9 the first and last days are not counted, but only the complete intermediate ones. For there it is said: "It came to pass after six days," in which there is no contradiction, but one statement explains the other. Moreover, the Holy Spirit willed it to be expressed in both ways for the intimation of the mystery. For since God fashioned the world in six days and rested after the sixth day, therefore one must labor for six days and afterward devote oneself to contemplation. Therefore, to intimate this, Matthew says: "After six days." But since perfect and supreme rest and contemplation do not come before the eighth day, namely the resurrection, therefore he says here: eight days. And this is what is said in the Gloss by Bede and Ambrose: After these words, etc.
45. Second, as regards the choice of companions,
it is said: And he took Peter, John, and James.
He took these three as the more intimate and familiar, just as he took them above in chapter eight, at the raising of the girl. Therefore he takes three
to commend the mystery of the Trinity and for the firmness of testimony, whence it is said in the Gloss: "So that the whole world might believe through three suitable witnesses." Moreover, he especially chose these three
on account of the eminence
which he discerned in them: because Peter
was to be first in governing the Church, as Matthew 16 says: "You are Peter," etc. "I will give you the keys of the kingdom of heaven." And James
was to be the first among the Apostles to be killed for the multiplication of the Church: in Acts 12 it is said of Herod that "he killed James, the brother of John, with the sword." John
was preeminent in guarding the Mother: John 19: "Jesus, seeing his Mother and the disciple standing," etc. — Or he took these three for figural instruction.
Through them the threefold state of those to be saved in the Church is designated, namely prelates
in Peter, actives
in James, contemplatives
in John, just as in Noah, Daniel, and Job; or in Peter the married,
in James the continent,
in John the virgins,
according to the threefold continence, to which is owed the thirtyfold, sixtyfold, and hundredfold fruit. For we read of the wife of Peter, of the virginity of John, but of James neither is said expressly.
46. Third, with regard to the eminence of the place, he adds: And he went up into the mountain to pray. For a mountain is an elevated place, extending from earthly things toward heavenly ones, and therefore suited to contemplation and prayer. Such was this mountain; hence it is said in Matthew 17 that "he led them up into a high mountain apart," so that they might be separated from the crowd and from earthly things. And such places are suited to divine revelations; hence in Exodus 3 it is said of Moses that "when he had driven the flock to the inner parts of the desert, he came to the mountain of God, Horeb," where the Lord appeared in the fire of the bush. Similarly in the receiving of the Law; Exodus 24: "The Lord said to Moses: Come up to me on the mountain and be there, and I will give you two tablets of stone." Similarly in the surveying of the promised land, according to Deuteronomy last chapter: "Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, over against Jericho, and the Lord showed him all the land of Gilead as far as Dan." - From these things, therefore, it is gathered that a mountain is suited to divine apparitions, instructions, and contemplations. Hence Bede in the Gloss: "He ascended the mountain to pray, to indicate that those who await the resurrection ought to raise their minds to things on high and persist in continual prayers," and this on a mountain on account of its eminence, according to Deuteronomy 33: "The Lord came from Sinai and rose up from Seir upon us, he appeared from Mount Paran, and with him thousands of saints. In his right hand a fiery law." "And those who draw near to his feet shall receive of his doctrine"; and thus three things appear that dispose toward the divine Transfiguration, even according to the literal sense.
47. Spiritually, however, in these three things there is very great instruction for those wishing to attain to seeing the Lord's transfiguration through the ecstasy of contemplation. For in the number of days are given to be understood the grades of contemplations succeeding one another, just as day succeeds day. And according to Matthew, six days are numbered to indicate six grades of contemplation, which Richard sets forth in his book On the Ark, or On Contemplation, speaking thus in the first book, sixth chapter: "There are six kinds of contemplation entirely divided from one another and among themselves. The first is in imagination and according to imagination alone: the second is in imagination according to reason: the third is in reason according to imagination: the fourth is in reason according to reason: the fifth is above reason, but not beyond reason; the sixth is above reason and seems to be beyond reason. Two therefore are in imagination, two in reason, two in intelligence." — The first two concern corporeal things, the second two concern spiritual things, the third two concern everlasting and incomprehensible things. — These six kinds, moreover, are understood through the six days and through the six steps by which one ascended to Solomon's throne, according to that passage in 3 Kings 10, that "Solomon made for himself a great throne of ivory and overlaid it with exceedingly bright gold, which had six steps." And the number of perfection agrees with this: for six is the first perfect number.
48. But according to Luke, eight days are counted. For Luke treats of this apparition insofar as it expresses the glory after the resurrection: which is clear, because there he touches upon sleep and awakening; therefore he indicates eight grades, of which seven are on the way, and the eighth is reserved in the homeland. Concerning these seven, Augustine says in the book On the Magnitude of the Soul, at the end: "For those ascending upward," he says, "let the first step be called, for the sake of teaching, animation; the second, sense: the third, art: the fourth, virtue: the fifth, tranquility: the sixth, entry: the seventh, contemplation"; after which nothing remains but the beatific vision: and thus there are approximately eight days. And as he says, "the first is concerning the body, the second through the body, the third about the body, the fourth toward itself, the fifth in itself, the sixth toward God, the seventh with God." And these steps do not only denote steps of contemplation, but those by which one arrives at contemplation.
A certain one, however, simple in speech but not in knowledge, Brother Giles, who has been proven to be most frequently caught up in rapture, distinguishes the grades thus, saying: There are seven grades of contemplation: the first is fire:
the second is unction:
the third is ecstasy:
the fourth, contemplation:
the fifth, taste:
the sixth, rest:
the seventh, glory:
after which nothing remains but everlasting happiness.
By these seven days, therefore, one arrives at the eighth day of glory: which the Holy Spirit willed to designate in the assignment of times.
49. By the three
persons taken up,
we are given to understand the three virtues
necessary for contemplation, namely faith, hope, charity: faith,
through Peter, whose name is interpreted as "the one who recognizes"; hope,
through James the wrestler; through John, in whom is grace, charity.
Without these wings, however, no one can ascend to the heights. Or by the three persons we understand the three dispositions
necessary for the contemplative soul, namely diligence, discipline,
and grace:
the first in Peter, the second in James, the third in John. For it is necessary that the understanding
be illuminated, the concupiscence
be tamed, and the affection
be inflamed, so that we may be carried upward with the Lord. If any of these is lacking, the work of contemplation perishes. — Or by these three persons are understood the three modes of ascending
to the summit of contemplation. For in one mode one ascends by the way of splendor,
and blessed Augustine teaches this mode of ascending, and this is designated through Peter. In another mode one ascends by the way of sorrow and groaning,
and this is in James, and this mode is common to those who pray. In the third mode, by the way of love,
and Dionysius teaches this; and this is designated through John: and this is the most excellent among all, in which grace moves most powerfully: in the first, however, diligence or knowledge avails much; the second mode, however, is as it were mixed between grace and natural and acquired diligence.
50. By the place,
however, into which he ascended, the eminence of the contemplative
life can rightly be understood. For a mountain is a place of teaching:
whence it is said in Matthew 5 that "Jesus went up on the mountain, and when he had sat down," etc. And from this we are given to understand that the contemplative life abounds in knowledge,
and therefore in the person of contemplatives Isaiah says, in chapter 2: "Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will teach us," etc.; whence also it is said of Moses in Exodus 24 that "he went up on the mountain and was there forty days and forty nights," and then he received the Law.
A mountain is also a place of sacrifice,
according to that passage in Genesis 22: "Take your only-begotten son, whom you love, Isaac, and offer him to me upon one of the mountains which I shall show you"; and Exodus 3: "When you have led the people out of Egypt, you shall sacrifice to God upon this mountain." From which it is gathered that the contemplative life abounds in devotion:
whence the contemplative soul in Song of Songs 4: "I will go to the mountain of myrrh and to the hill of frankincense," etc. A mountain is also a place of burning on account of the rays of the sun; whence Ecclesiasticus 43: "The sun burning the mountains in three ways and breathing out fiery rays"; and this on account of its great radiance, according to that passage in 1 Maccabees 6: "The sun shone upon the golden and bronze shields, and the mountains gleamed from them like lamps of fire." From which it is given to understand that the contemplative life abounds in charity:
as a sign of which it is said in Exodus 19: "The whole of Mount Sinai was smoking, because the Lord God had descended upon it in fire."
A mountain is also a place of refuge;
whence Genesis 19: "Save yourself on the mountain"; and in Matthew 24 it is said, when persecution is imminent: "Then let those who are in Judea flee to the mountains." From which it is understood that the contemplative life abounds in defense:
whence in the person of the contemplative man it is said in the Psalm: "I have lifted up my eyes to the mountains, whence help shall come to me." A mountain is also a place of silence:
whence it is said in 3 Kings 19 that Elijah came to the mountain of God, Horeb, "and" "he stayed in a cave"; and concerning Christ, in Matthew 14, that "he went up on the mountain alone to pray." From which it is understood that the contemplative life abounds in tranquility:
whence concerning contemplatives it is said in the Psalm: "Let the mountains receive peace for the people, and the hills justice."
A mountain is also a place of pasture,
according to that passage in Job 39: "He surveys the mountains of his pasture and every green thing"; Ezekiel 34: "In the richest pastures I shall feed them; on the high mountains of Israel shall be their pastures." From which it is understood that the contemplative life abounds in sweetness:
whence Joel, in the last chapter, concerning contemplation: "In that day the mountains shall drip sweetness, and the hills shall flow with milk and honey."
Finally, a mountain is a place of eminence,
according to that passage in Isaiah 2: "The mountain of the house of the Lord shall be prepared on the summit of the mountains"; and concerning Elijah it is said in 3 Kings 18 that "Elijah ascended to the summit of the mountain"; and it follows afterward that he saw a little cloud rising from the sea. From which we understand that the contemplative life superabounds in upward agility:
as a sign of which the Lord ascended into heaven from the Mount of Olives; and concerning the holy soul it is said in the figure of Anna in Tobit 11 that "she sat on the brow of the mountain," because in the person of such souls it is said: "Our conversation is in heaven," Philippians 3.
From these things can be gathered the excellence of the contemplative life, and how greatly it is to be desired. For it is full of discretion,
full of devotion,
full of charity,
full of security,
full of tranquility,
full of sweetness,
full of agility.
51. (Vers. 29.). And it came to pass, as he prayed
etc. After the antecedents to the transfiguration, the Evangelist here subjoins the concomitants.
These were three, namely the splendor of appearance, the brilliance of clothing, the honor of accompaniment:
so that Christ might thus appear glorious both within himself and around himself and beside himself, lest anything be lacking to his glory.
First, therefore, with regard to the splendor of appearance,
it is said: And it came to pass, as he prayed, the appearance of his countenance was altered,
altered indeed by the surpassing radiance of brightness; whence in Matthew 17 it is said that "he was transfigured before them, and his face shone like the sun." Nor is this surprising, because in this he showed the glory of the resurrection, concerning which Matthew 13 says: "Then the just shall shine like the sun in the kingdom of their Father." And therefore in this display of brightness he showed the disciples the kingdom of God, because brightness
is the chief endowment of those who rise, according to that passage of First Corinthians 15: "There is one glory of earthly things, another of heavenly; one brightness of the sun, another brightness of the moon, another of the stars; for star differs from star in brightness, so also the resurrection of the dead." Now Christ assumed this endowment of brightness
for a time, just as is said of subtlety,
which he assumed at his birth, when he came forth from the closed womb of his mother; agility,
when he walked upon the waters; impassibility,
when he gave his body to the disciples in the Sacrament. So also he assumed brightness
here for a time, yet he did not lose his proper likeness, but there was in him his proper likeness and a consummated quality as a passible quality,
while the brightness was as a passion.
For just as a pale person blushes for a time out of shame, and there occurs in him an alteration for a time, so by a supreme and wondrous power his earthly body was made for a time radiant and heavenly. Whether, however, there was in him another endowment of brightness or not, nevertheless there was another brightness conformed to that supernal brightness, which by divine power did not harm the eyes of the disciples but rather strengthened them, so that they could say that word of Ecclesiastes 11: "Sweet is the light, and it is delightful for the eyes to see the sun."
52. Second, regarding the splendor of his clothing, it is added: And his clothing was white and shining, that is, it became so. For such was the whiteness that it shone with exceeding brilliance, according to what is said in Mark 9: "His garments became exceedingly splendid and white as snow, such as no fuller on earth can make white." Nor is this surprising, for this signified the splendor that will appear in the Saints, according to Revelation 3: "He who overcomes shall thus be clothed in white garments"; and chapter 7: "These who are clothed in white robes, who are they? and whence have they come?" etc.
53. (Vers. 30. 31.). Third, regarding the honor of his retinue, he adds: And behold, two men were speaking with him. For it was not fitting that the Lord of glory should be seen alone, but that he should have an honorable retinue; therefore regarding this he adds: And they were Moses and Elijah, seen in majesty. These two were persons to be honored: Moses, I say, on account of his lawgiving, according to Numbers 12: "Not so my servant Moses, who is most faithful in all my house: for I speak to him mouth to mouth, and openly and not through riddles and figures does he see the Lord"; Elijah, however, on account of his excellence of prophecy together with his working of miracles. Whence Sirach 48, speaking to Elijah: "Who can glory like you? You who raised the dead from the netherworld, from the lot of death, by the word of the Lord God." Whence also, in order to show this excellence, the Lord appeared in a special manner to both of them in a figure on Mount Horeb: to Moses first, as is said in Exodus 3, and to Elijah afterward, as is said in 3 Kings 19, on the same Mount Horeb. Therefore, on account of their worthiness and preeminent dignity, he appeared in their company; or rather, because one of them was dead and the other living, one from heaven and the other from the netherworld, so that he might have testimony from every kind, and it might be shown that he is the one who will make both the living and the dead glorious. Whence in the Gloss it is said: "Therefore one living and one dead appear, to signify that Christ would die and live again, and that we might be alive to God and dead to the world." Or these two appear in order to show that the Law and the Prophets were in accord with the Lord Jesus Christ; whence in the Gloss of Bede: "Moses the lawgiver and Elijah, the foremost of the Prophets, appear with the Word, to show that he is the one who spoke in the Law and the Prophets, and whom the Law and the Prophets promised," so that thus that word of Matthew 21 might be verified: "Those who went before and those who followed cried out: Hosanna to the Son of David."
54. (Vers. 31.). And since the Law and the Prophets attest not only to the glory of Christ, but also to his passion,
which is the way into glory, therefore it is added: And they spoke of his departure
, which he was about to accomplish in Jerusalem. Departure
rightly names the passion, because in it there was an excess of humility,
according to Philippians 2: "He emptied himself, taking the form of a servant"; and afterward: "He humbled himself," etc. There was also an excess of poverty,
according to Lamentations 3: "Remember my poverty and my transgression, the wormwood and the gall." There was an excess of suffering,
according to Lamentations 1: "O all you who pass by the way," etc. There was also an excess of love,
according to Ephesians 2: "God, who is rich in mercy, on account of his exceedingly great love, when we were dead in sins," etc.; and Romans 8: "He who did not spare his own Son, but delivered him up for us all, how has he not also given us all things together with him?"
That departure he accomplished in Jerusalem, where he was crucified, in which was the consummation of our redemption, according to Hebrews 2: "It was fitting for him, for whom are all things and through whom are all things, who had brought many sons into glory, to perfect the author of their salvation through suffering." Hence he himself also foretold to his disciples in Luke 18: "Behold, we go up to Jerusalem, and all things shall be consummated," etc.
55. Moreover, according to the spiritual
understanding, in prayer and contemplation the face of man is illuminated,
because when the face of our mind is turned toward God, it is illuminated, improved, and perfected. This was prefigured in Exodus 34, where it is said that "when Moses descended from the mountain, his face appeared horned from the fellowship of the Lord's discourse"; whence also in Second Corinthians 3: "But we, with unveiled face beholding the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, as by the Spirit of the Lord." - Not only this, but also his clothing becomes radiant,
because one's manner of life becomes irreproachable, according to Philippians 2: "That you may be sincere, without reproach in the midst of a crooked and perverse nation, among whom you shine as lights in the world." Nor is this surprising, because such persons are conformed to the Lord Jesus Christ, according to Romans 13: "Let us put on the armor of light, let us walk honestly as in the day"; and shortly after: "Not in reveling and drunkenness, but put on the Lord Jesus Christ."
Not only this, but also Moses and Elijah converse, because in prayer there is given to man understanding of the Scriptures and of the mysteries set forth, according to that passage in Daniel 2: "Daniel went into his house and informed his companions, that they might seek mercy from the God of heaven concerning this mystery. Then the mystery was revealed to Daniel by night"; and Wisdom 7: "I wished, and understanding was given to me: I called upon God, and the spirit of wisdom came upon me." Moreover, Moses and Elijah speak with the transfigured Lord for the certitude of the vision, because, as Richard says, "no revelation whatsoever is to be accepted unless it can be confirmed by the New or Old Testament."
56. But Peter and those who were with him etc. After the demonstration of the promised glory, the Evangelist here subjoins the contemplation of the glory demonstrated. He narrates this sufficiently enough, because according to a fourfold state: first, as to the beginning; second, as to the progress, at the words: It came to pass, as they departed from him; third, as to the consummation, at the words: And as he was saying these things; fourth, as to the withdrawal, at the words: And while the voice was being made.
It should be known, however, that for the contemplation of divine revelations two things occur as it were at the beginning, namely, a burden on the part of nature and an aid on the part of grace; the first induces sleep, and the second awakens.
57. (Verse 32). First, therefore, as to the burden on the part of nature falling asleep, it is said: But Peter and those who were with him were heavy with sleep, and so all were failing. Nor is this surprising, because they were encompassed by infirmity; whence Wisdom 9: "The corruptible body weighs down the soul, and the earthly dwelling presses down the mind that thinks upon many things." For since the nature of the exterior senses impedes our intellect from fixing its eye upon the Eternal Light, it is necessary at the beginning of contemplation that man, as though lulled to sleep, be alienated from the senses, as it were through sleep, which does not occur without a burdening of the senses. Whence the contemplative soul says in Song of Songs 5: "I sleep, and my heart watches"; and Job 33: "When deep sleep falls upon men, and they sleep in their bed, then he opens their ears and, instructing them, teaches them discipline"; and concerning this it is said in Genesis 2: "The Lord cast a deep sleep upon Adam."
58. Second, however, as regards the aid on the part of arousing grace, there is added: And awakening, they saw his majesty and the two men who stood with him. This wakefulness is through the desire and love of the Holy Spirit, according to that passage of Isaiah twenty-six: "Lord, my soul has desired you in the night, but also with my spirit within my heart I will watch for you in the morning." Moreover, this is most especially necessary in prayer: whence the Lord says to Peter and his companions, Matthew twenty-six: "Watch and pray, that you enter not into temptation: the spirit indeed is willing," etc.; Mark thirteen: "Watch, be vigilant, and pray." "What I say to one, I say to all: Watch."
To this wakefulness, however, the promised reward especially invites us, according to that passage below in chapter twelve: "Blessed are those servants whom, when the lord comes, he shall find watching: amen I say to you," etc. The foreseen danger also invites us, according to that passage of First Peter, the last chapter: "Be sober and watch, because your adversary the devil," etc.; and Matthew twenty-four: "Amen I say to you: If the master of the house had known at what hour the thief would come, he would certainly have watched," etc.
59. Moreover, wakefulness is most especially necessary for contemplation, because grace once offered is most swiftly withdrawn: whence Song of Songs five: "I opened the bolt to my beloved, but he had turned aside and passed on."
In this awakening, however, the divine majesty is seen in creatures, according to that passage of Wisdom thirteen: "From the greatness of the beauty and of the creature," etc.; whence Isaiah six: "I saw the Lord sitting upon a high throne, and full," etc.
The divine humility is seen in the Scriptures: on account of which he says: And two men, that is, the Law and the Prophets, concerning which vision, below in the last chapter: "He opened their understanding, that they might understand the Scriptures"; and again: "Beginning from Moses and all the Prophets, he interpreted to them in all things," etc.
On account of these two modes of contemplating, a twofold book was made: of Scripture and of creation, which are signified in the ascent and descent by the ladder of Jacob, Genesis twenty-eight; by the going out and coming in through the door, John ten; by the eagle and its young: Job thirty-nine: "Shall the eagle be raised up at your command?" and after: "Its young ones lick up blood."
60. (Verse 33.). And it came to pass, as they were departing. After the beginning of contemplation, he adds the progress of contemplation: in which two things are most especially required, namely surpassing joy over the gift bestowed and surpassing desire for its continuation, according to that passage of Ecclesiasticus twenty-four: "My spirit is sweeter than honey." "They who eat me shall yet hunger, and they who drink me shall yet thirst." For through these two things the soul is fixed in the act of contemplation, just as one eating is fixed upon food through delight and desire at once.
First therefore, as regards the joy over the gift bestowed, he says: And it came to pass, as they were departing from him, that is, as they wished to depart: Peter said to Jesus: Master, it is good for us to be here; in which Peter shows that the glory of contemplation was wondrously pleasing to him, as if he were saying that word of the Prophet in the Psalm: "But it is good for me to adhere to God"; because, as is said in Lamentations three, "The Lord is good to those who hope in him, to the soul that seeks him." And therefore Peter was saying: It is good for us to be here: because it is good to await Christ, according to that word of Lamentations three : "It is good to wait in silence for the salvation of God." A greater good is to taste Christ: First Peter two, "If indeed you have tasted that the Lord is sweet"; whence also Wisdom twelve: "O how good and how sweet is your Spirit, O Lord, in all things"! namely, to the upright of heart, according to that word of the Psalm: "How good is the God of Israel to those who are upright in heart"! Whence in the person of Christ and the contemplative soul, Elkanah says to Anna his wife, First Kings one: "Anna, why do you weep? And why is your heart afflicted? Am I not better to you than ten sons?" — But the greatest good is to rejoice with Christ, according to that word of Philippians one: "To be dissolved and to be with Christ is much better"; and Matthew twenty-five: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things: enter into the joy of your Lord." — The first therefore is good, because it is merit; the second is a greater good, because it is sustenance for the way; but the third is the greatest good, because it is the reward. In all these ways Peter wished to say, especially by reason of joy: It is good for us to be here.
61. Second, as regards the desire for continuing the gift, he adds: And let us make three tabernacles, to continue our joy, as the children of Israel did in figure, according to that word of Leviticus twenty-three: "Everyone who is of the race of Israel shall dwell in tabernacles, that your posterity may learn that I made the children of Israel to dwell in tabernacles."
Because, however, he did not desire the company of those three in a uniform manner, therefore he does not wish a single tabernacle uniformly for all, but desires that a proper tabernacle be made for each one. Whence he adds: One for you, as the principal: and one for Moses, as the lawgiver: and one for Elijah, as the excellent preacher, so that thus according to the diversities of dignities the dwelling places of the mansions may be distinguished. For so it will be in the kingdom of heaven, according to that word of John fourteen: "In my Father's house there are many mansions."
Now Peter was saying this through an excessive desire,
which is customary among those engaged in contemplation; and on account of this it is added: Not knowing what he was saying,
namely on account of the excess of desire, according to that passage of the Psalm: "Because my heart was inflamed, and my reins were changed, and I was brought to nothing and I knew not"; and on account of the depth of the mystery,
according to that passage of the Song of Songs, chapter six: "I went down into the garden of nuts, to see the fruits of the valleys and to inspect," etc.; and a little later: "I knew not; my soul troubled me because of the chariots of Aminadab." And from this twofold cause Peter did not know what he was saying; whence in the Gloss: "Even if Peter, out of his own weakness, does not know what he says, nevertheless he gives an indication of the ardor implanted in him, since those whom he delighted to see, he also seeks to detain by his service. He erred, because on earth and in this mortal flesh he desired that there be given to himself and his fellow apostles the kingdom which is promised in heaven and to those who have been stripped of mortal flesh."
62. Now it should be noted that Peter was deceived first because he wished to remain in a state
from which one must pass on. For it is said in the last chapter of Hebrews: "We have not here a lasting city"; but Peter wished to remain here. In this also certain persons are blameworthy who, while they wish to ascend the heights of contemplation, wish to rest there and refuse to descend to the labor of action. And these are signified by the sons of Reuben,
of whom it is said in Numbers, chapter thirty-two, that they wished to remain beyond the Jordan. "To whom Moses said: Shall your brothers go to battle, and you sit here?" — as if to say: no. Whence "Jacob saw a ladder in his sleep," Genesis, chapter twenty-eight, "and Angels," not resting, but "ascending and descending by it."
Second, he was deceived in this, that he believed the shadow to have been fulfilled in this;
whereas the Apostle says in First Corinthians, chapter thirteen: "We see now through a mirror in an enigma"; and he believed the tabernacle of glory to be material,
whereas it is spiritual,
according to that passage of the Psalm: "I will enter into the place of the wonderful tabernacle"; this is "the tabernacle which the Lord has pitched, and not man," as is said in Hebrews, chapter eight. And this is especially to be guarded against by contemplatives, lest they be deceived by the figures shown to them.
Third, because he wished to divide things that were united,
and what was one he wished to make threefold. For one is the tabernacle in the glory of the Saints, according to that passage of John, chapter seventeen: "I will, Father, that where I am, they also may be with me"; and Revelation, chapter twenty-one: "Behold, the tabernacle of God with men, and he will dwell with them"; and John, chapter ten: "There shall be one fold and one shepherd." Now this deception was not through judgment and assent, but rather on account of the ecstasy of mind, concerning which Second Corinthians, chapter five: "Whether we be beside ourselves, it is for God," etc.; and the Psalm: "There is Benjamin, a youth, in ecstasy of mind."
63. (Vers. 34.). And as he was saying these things,
etc. After the entrance and the progress, the Evangelist here determines the state or consummation of contemplation. Contemplation, however, is consummated in two things: of which the first is the manifestation of terrible majesty, and the second, the revelation of credible truth.
First, therefore, as regards the manifestation of terrible majesty, it is said: And as he was saying these things, a cloud came. This was indicative of the divine majesty; whence it appeared terrible to the children of Israel in the cloud; whence it is said at the end of Exodus: "After all things were completed, the cloud covered the tabernacle of testimony, and the glory of the Lord filled it; nor could Moses enter the tent of the covenant, the cloud covering all things and the majesty of the Lord shining forth." Similarly in 3 Kings 8 it is said: "It came to pass that when the priests had gone out, a mist filled the house of the Lord, and the priests could not minister because of the mist; for the glory of the Lord had filled the house of the Lord." Whence the cloud was a sign of supernal glory and majesty. And therefore it is added: And it overshadowed them, and they were afraid. For they perceived the divine power in the cloud, concerning which above in chapter one: "The power of the Most High shall overshadow you"; and therefore they were afraid on account of the presence of the supreme power, as Job, who said in chapter 31: "I always feared the Lord as swelling waves over me"; and Jeremiah 10: "Who shall not fear you, O King of the nations," etc.
64. According to the mystical sense, however, by the cloud can be understood the flesh of Christ: first, because it tempers the light of the Divinity to our eyes, so that we may gaze upon it; Exodus 19: "Now I will come to you in the darkness of a cloud, that the people may hear me speaking to you."
Second, because it is the vehicle of divine light over the darkened earth, according to that passage of Isaiah 19: "The Lord shall ascend upon a light cloud and shall enter Egypt." Third, because it drew its origin from the bitterness and penal condition of human nature, through the mediation of the Virgin Mary; which was prefigured in 3 Kings 18: "Behold, a little cloud like the footprint of a man was ascending from the sea."
Fourth, because it pours forth the water of saving grace, which it drew in at its origin, when it is stirred by the wind of prayer; whence Ecclesiasticus 43: "The healing of all is in the swiftness of the cloud."
From this contemplatives are instructed not only to raise their eyes to the radiant light of the Divinity, but also to the overshadowing cloud of the humanity. Which was prefigured in John 1, where the Lord said to Nathanael: "You shall see Angels," that is, contemplatives, "ascending and descending upon the Son of Man," because in the humanity the divine majesty lies hidden.
65. (Vers. 35.). Second, as regards the revelation of credible truth, it is added: And as they entered into the cloud, namely, the cloud arousing them to reverence, according to what is said in Exodus 24: "Moses, entering into the midst of the cloud, ascended the mountain," where he heard the divine revelations.
Hence it is now added: A voice came from the cloud, saying: This is my beloved Son: by way of distinction it points him out, to show that he alone is Son by nature: whence in the Psalm: "From the womb before the daystar I begot you." And distinctions are set forth there both in this, that it says this, and in this, that it says my, and in this, that it says beloved: in which it declares that the property of filiation in Christ is personal and connatural and coequal. It is shown to be personal through the pronoun, which points out a definite person; whence he himself said in John 8, for the demonstration of his person: "I am the beginning, who also speak to you." - It is shown to be connatural through this, that it says my, according to that word of the Psalm: "The Lord said to me: You are my Son, today I have begotten you"; because he has no other father except God, for whose distinction it is said in John 20: "I ascend to my Father and your Father."
It is also shown to be coequal in this, that it adds beloved, that is, preeminently and supremely: whence Song of Songs 5: "My beloved, chosen out of thousands"; and John 5: "The Father loves the Son and shows him all things."
66. And because this truth was so worthy of belief that it showed all the sayings of Christ to be things that must be believed, therefore he adds: Hear him, not with the ear of the body alone, but also of the heart, as the Prophet says in the Psalm: "I will hear what the Lord speaks in me." Hear him, I say, with all reverence, according to the counsel of Sirach 32: "Listen in silence, and for your reverence good grace will come to you." Hear him, with all obedience, according to that word of Sirach 24: "Those who hear me shall not be confounded, and those who work in me shall not sin."
Hear him, with all diligence: whence below in chapter 19: "All the people hung upon him, hearing him," etc.
Now this voice strengthened the hearts of the disciples, so that even their own teaching would thereby become authoritative, according to that word of 2 Peter 1: "For we did not follow unlearned fables when we made known to you the power and presence of our Lord Jesus Christ, but were made beholders of his greatness. For receiving from God the Father," etc., up to that point: "When we were with him on the holy mountain."
67. (Verse 36). And as the voice came, etc. Here lastly, after the consummation of the contemplation, the Evangelist adds its withdrawal, concerning which the Evangelist introduces two things: the first is the return of the accustomed vision, the second is the concealment of the vision that was shown.
First therefore, as regards the return of the accustomed vision,
it is said: And when the voice was made, Jesus was found alone,
namely without Moses and Elijah, just as He was before with them. And this is what the bride desired in Song of Songs eight: "Who will grant you to me as my brother, nursing at the breasts of my mother, that I may find you alone outside and kiss you, and now let no one despise me?" And here therefore He was found alone
with them, so that they might understand the passing away of the Law and of prophecy and the permanence of evangelical truth, according to what is said in Matthew twenty-four: "Heaven and earth will pass away, but my words will not pass away." Whence in the Gloss of Bede: "Alone
He is seen, because, with the shadow of the Law and the Prophets departing, the true light is found, as the grace of the Gospel shines forth." Or, to show that He alone is the one who is to be adored and for whom a tabernacle is to be built, according to that passage in Deuteronomy six: "You shall fear the Lord your God and serve Him alone."
Or, to show that He alone is the one who can save: whence Acts four: "There is no other name under heaven given to men, by which we must be saved"; and Hebrews seven: "But Jesus, because He remains forever, has an eternal priesthood; whence He is also able to save in perpetuity, ever living to intercede for us."
68. Second, as regards the concealment of the vision shown,
it is added: And they kept silent.
For they knew it was written in Tobit twelve: "It is good to hide the secret of a king." For it was not yet the time for speaking, but rather for concealing, according to that passage in Ecclesiastes three: "A time for keeping silent and a time for speaking"; and Sirach twenty: "There is one who keeps silent, knowing the time of the fitting occasion. A wise man will keep silent until the right time, but the wanton and imprudent will not observe the time."
And such were the Apostles: on account of which it is added: And they told no one in those days anything of what they had seen:
not because they wished to conceal it out of avarice, but because they wished to keep silent out of divine obedience. For the Lord had commanded this to them, according to that passage in Matthew seventeen: "Tell the vision to no one, until the Son of Man has risen from the dead."
69. Now a threefold reason can be assigned for this prohibition. The first was the instruction of contemplatives,
whose role it is to conceal the divine secret, according to that passage in Isaiah twenty-four: "My secret is mine, my secret is mine." Whence Mary concealed the virginal birth for thirty years, Elizabeth her conception for five months, as is said above in chapter one: "She hid herself for five months"; Paul his rapture for fourteen years, Second Corinthians twelve: "I know a man fourteen years ago," etc.
The second reason was the instruction of preachers,
that they should not set forth the word of truth unless they see the capacity of the hearers to believe and receive the word, according to that passage of Ecclesiasticus thirty-two: "Where there is no hearing, do not pour forth speech." Whence in the Gloss: "At the Lord's command, they are silent until the Son of Man rises from the dead, lest it be incredible on account of the greatness of the matter, and lest the cross following upon such great glory cause scandal"; and Jerome: "Surely it belongs to the teacher to consider the persons of the hearers, lest they mock before they hear."
The third reason was the instruction of all,
that no one should wish to be praised, nor should anyone dare to praise in this life, according to that passage of Ecclesiasticus eleven: "Before death, praise no man, for a man is known in his children"; whence Ambrose: "Praise after death, proclaim after consummation."
70. Now it came to pass on the following day
etc. After the demonstration of the glory promised and the contemplation of the glory demonstrated, there is here subjoined the confirmation of the glory considered,
in the miraculous healing of a demoniac, mute and lunatic. Concerning this healing, three things are introduced by the Evangelist for its perfect explanation. The first is the disposing opportunity;
the second is the effecting power,
at the passage: But Jesus answering, said to them
etc.; the third is the consequent benefit,
and this at the passage: And all were astonished
etc.
The disposing opportunity
is gathered from three things, namely from the presence of the meeting crowd,
from the entreaty of the beseeching man,
from the violence of the besieging demon.
71. (Verse 37). Therefore he first introduces the presence of the meeting crowd,
when he says: Now it came to pass
on the following day, as they were descending from the mountain,
that is, returning to the plains; a great crowd met them,
because they believed and hoped to see signs, according to that passage of John six: "A great multitude followed Jesus, seeing the signs which he worked upon those who were infirm." And note that the crowd does not accompany him ascending,
because it does not grasp sublime things; whence Exodus nineteen: "The common people shall not be able to ascend the mountain"; but it meets him descending,
because it willingly embraces the lowly things of Christ; whence Matthew eight: "When Jesus had descended from the mountain, great crowds followed him."
72. From this it can also be understood spiritually that the leisure of contemplation, which is designated by the ascent onto the mountain, belongs to few; but the exercise of action, which is designated by his descent and the crowd meeting him, belongs to many. This was signified in the ark of Noah, which, though it was three hundred cubits at the bottom, was completed at the top in a single cubit, as is clear from Genesis 6. And therefore the summit of the mountain befits those who contemplate, and the level plains those who labor, according to that verse of the Psalm: "The mountains ascend, and the fields descend." And this is what Bede said in the Gloss: "On the mountain he prays, teaches, demonstrates his majesty, opens the Father's voice to the Apostles; but descending, he is received by the crowd, is struck by the weeping of the wretched, reproaches the sins of unbelief, expels evil spirits." Here he touches upon four acts of the contemplative life, which he designated in the ascent of the mountain, which are prayer, reading, beholding of divine things, and revelation of secrets; and four of the active life, which are shown in the descent. For in a fourfold way a prelate ought to condescend to his subjects in the exercise of action, namely by visiting, compassionating, rebuking vices, and relieving necessities.
According to the literal sense, however, the crowd meets him as he descends, because they desired to see the expulsion of the demon, which could not be accomplished by the disciples, as is added shortly after: "I asked your disciples to cast him out, and they could not." Therefore, from so great a presence and desire of the people, the opportunity for performing a miracle is gathered.
73. (Verse 38.) Secondly, he introduces the urgency of the man beseeching, when he says: And behold, a man from the crowd cried out. In this he shows the affection in supplicating, according to that verse of the Psalm: "When I cried to the Lord, he heard my voice"; whence 1 Maccabees 5: "They cried out with trumpets to heaven and cried out in prayer"; and of Samuel it is said in 1 Kings 15 that "being grieved, he cried to the Lord the whole night."
And that this was a cry of prayer is clear from what follows: Saying: Master, I beseech you, look upon my son, for he is my only child. In this prayer he confesses Christ's excellence, offers reverence, seeks clemency, and alleges need; and thus the prayer is sufficiently perfect. When he says Master, he confesses his excellence, according to what is said to the disciples: "You call me master and lord, and you say well," John 13. He calls him master rather than anything else because he considered that he could do and know more than the disciples, who had not been able to nor known how to cure his son; and for this reason the Lord said to the disciples in Matthew 23: "Do not be called masters, for one is your master, Christ."
In this, however, that he adds: I beseech thee, he shows reverence.
For it belongs to the one beseeching to humble himself and show reverence, according to what is said in First Timothy five: "Rebuke not an elder, but entreat him as a father." And this a man ought especially to do in prayer. For in Sirach thirty-five it is said: "The prayer of him who humbles himself shall pierce the clouds."
In this, moreover, that he adds: Look upon my son, he asks for mercy,
according to that passage of Sirach thirty-six: "Have mercy upon us, O God of all, and look upon us and show us the light of your mercies"; concerning which regard it is said in the Psalm: "He has regarded the prayer of the humble and has not despised their petition."
In this, that he adds: Because he is my only child, he pleads his need,
as if he were saying that verse of the Psalm: "Look upon me and have mercy on me, for I am alone and poor." For an only son is tenderly loved,
according to that passage of Second Kings one: "As a mother loves her only son, so I loved you"; and is lost with grief:
whence in Genesis forty-two Jacob said of Benjamin: "He alone remains; if any adversity befall him in the land, you will bring my grey hairs with sorrow to the grave."
74. (Verse 39.). Thirdly, he adds the violence of the besieging demon,
when he adds: And behold, a spirit seizes him, and he suddenly cries out:
from which it appears that the demon was afflicting him with a sudden affliction; whence in Matthew seventeen it is said of this same boy: "Have mercy on my son, for he is a lunatic and suffers grievously and often falls into water and frequently into fire"; whence such an infirmity was sudden,
as is the infirmity of those seized by demons. Such, moreover, was Saul, of whom in First Kings sixteen it is said that when the evil spirit of the Lord seized Saul, David would strike the harp; in which it is signified that the true David, Christ, was to subdue demonic violence.
Nor was it only sudden, but also afflictive:
whence he adds: And he dashes him and tears him apart with foaming:
which is a sign of great pain and affliction; whence he could already say: "My bones are scattered at the brink of hell," because he was being torn apart by the infernal spirit.
Nor was it only afflictive, but also prolonged:
on account of which he adds: And he scarcely departs, tearing him:
whence he could say that verse of Job nineteen: "His robbers came together and made their way through me and besieged my tabernacle round about."
75. (Vers. 40.). And that this suffering was of great duration is apparent from the difficulty of the cure; whence he adds: And I asked your disciples to cast him out, and they could not.
The reason for this, however, was that they could not do so by earthly power, according to that passage in Job 41: "There is no power upon the earth," etc.; and at that time the power of divine efficacy was absent on account of human unbelief. Whence Matthew 17: "The disciples said to the Lord: Why could we not cast him out? But he answering said: Because of your unbelief." But on the contrary, Mark 9: "If you can believe, all things are possible to him who believes."
76. According to the spiritual
understanding, however, in this demoniac so afflicted is understood the man who is possessed by spiritual sin:
who is seized
through pride,
which first causes the devil to extend his hand against man, according to that passage in Job 41: "He is king over all the children of pride." — Secondly, he cries out
through vainglory;
Isaiah 5: "I expected that he would do justice, and behold, a cry." Such were the Pharisees, according to that passage in Matthew 23: "They enlarge their phylacteries, magnify their fringes, love the first places at feasts," etc. Thirdly, he dashes down
through envy, according to that passage in Job 30: "You have lifted me up, and as though setting me upon the wind," through arrogance, "you have dashed me down violently," through envy, because, Job 5, "envy slays the little one."
Fourthly, he is scattered
through wrath,
which disturbs all thoughts, according to that passage in Job 17: "My thoughts are scattered, tormenting my heart"; and in the Psalm: "They were scattered and not contrite; they gnashed upon me with their teeth."
Fifthly, he tears apart
through sorrow of heart,
by which he casts down into impatience, through which the conscience also is torn apart; whence Ecclesiasticus 38: "Sorrow of heart bows down the neck," etc.
And hence it is that he scarcely departs
on account of perfidy:
Wisdom 12: "Wicked is their nation, and natural their malice, and because the thought of their heart could not be changed forever."
77. (Vers. 41.). But Jesus answering said to them,
etc. After the disposing occasion, the Evangelist explains secondly the efficient power,
which is described here as just,
as compassionate,
and as great.
First, it is described as just
in the reproof of the unbelieving heart, when he says: O faithless and perverse generation!
so that faithlessness
pertains to cognition and perversity
to affection, according to Deuteronomy thirty-two: "For it is a perverse generation, and faithless children." Faithlessness rendered them foolish
and perversity rendered them obstinate,
according to Ecclesiastes one: "The perverse are corrected with difficulty, and the number of fools is infinite"; therefore they must not only be admonished but also strongly rebuked. - For this reason he adds: How long shall I be with you,
namely doing good things for you, and endure you?
namely bearing your evils: which he does not say out of impatience, since he himself is the one of whom it is said in Matthew five: "Who makes his sun to rise upon the good and the evil"; and above in chapter six: "He is kind to the ungrateful and the wicked." But he says this so that through harsh rebuke he may expel the hardness of heart, according to Titus one: "Rebuke them sharply, that they may be sound in the faith."
78. Second, it is described as compassionate
in the summoning of the possessed child, when he says: Bring your son here,
namely to the presence of the Savior, so that now that passage of Isaiah forty-nine may seem to be fulfilled: "They shall carry their sons in their arms, and they shall bear their daughters upon their shoulders." Bring him,
I say, through your faith, him who cannot come through his own faith, just as those men had brought the paralytic, of whom it is said in Matthew nine: "Whose faith when Jesus saw, he said: Your sins are forgiven you." Whence in Mark nine the Lord said to that man: "If you can believe, all things are possible to one who believes." For faith is that by which one is led to Christ, because it is the way of arriving at the light; whence the Apostle in Hebrews eleven: "He who approaches must believe, because without faith it is impossible to please God."
79. (Verse 42.) And because "there is no agreement of Christ with Belial, nor of light with darkness," therefore he adds: And as he was approaching, the demon threw him down and convulsed him:
in which it is shown that he came unwillingly to the light as one doing evil, according to John three: "He who does evil hates the light." At the same time it is also shown that the devil most greatly opposes anyone possessed by him from being converted to Christ, as Bede says in the Gloss: "Whence the boy approaching the Lord is thrown down, because those converted to the Lord are for the most part more gravely assailed by the demon, so that they may return to their vices." Of which we have the example in Exodus fourteen concerning Pharaoh, who pursued the departing people.
80. (Verse 43.) Third, it is described as mighty
in the expulsion of the unclean spirit, when it is added: And Jesus rebuked the unclean spirit,
as if restraining him by word alone, according to that passage above in chapter four: "Rebuking them, he did not allow them to speak"; whence the Angel of the Lord said in Zechariah three: "May the Lord rebuke you, Satan."
And because by that rebuke the demon was cast out, there is added: And he healed the boy.
Whence that rebuke was salutary: on account of which Job 5: "Do not reject the rebuke of the Lord, for he himself wounds and heals, he strikes, and his hands shall heal." - And because the faith of the father had merited this, therefore there is added: And he restored him to his father
, to soothe his grief, so that he might say to his only son that word of Jacob, Genesis 46: "Now I shall die happy, because I have seen your face and leave you surviving."
81. Moreover, by this deed the prelate is spiritually
instructed how he ought to restore a subject possessed by the devil through sin to the King of heaven, namely by rebuking
and healing
: rebuking
through justice and healing
through mercy. Moreover, there ought to be the rigor of justice with respect to the fault, but the sweetness of mercy with respect to nature. Whence Augustine: "Let correction be made with love of persons in hatred of vices"; and Gregory: "We owe severity to vices and compassion to nature." "For true justice has compassion, false justice has indignation." Whence also below in chapter ten it is said of the Samaritan tending the wounded man, that he poured wine and oil into his wounds, wine that stings and oil that soothes, according to the two things which have been said.
82. (Verse 44). And all were amazed
etc. - After the disposing occasion and the effecting power, the Evangelist here adds the consequent benefit.
And this was twofold: the first universal,
the second particular.
The first was the arousal of all to reverence for his majesty,
the second was the urging of the disciples to the understanding of truth.
First, therefore, with regard to the arousal of all to reverence for his majesty,
it is said: And all were amazed at the greatness of God,
because great was the power which perfectly healed so great a disease in so short a time, with so brief a word. Whence they sang that verse of the Psalm: "Great is our Lord and great is his power"; and that of Jeremiah 10: "Great are you, O Lord, and great is your name, and in all the kingdoms of the earth there is none like you"; and Exodus 15: "Who is like you among the mighty, O Lord? Terrible and praiseworthy and working wonders."
83. Second, with regard to the exhortation of the disciples to the understanding of truth, there is added: While all were marveling at all the things that he was doing and also saying and speaking; he said to his disciples: Place these words in your hearts; as if he were saying to them: while others recognize and admire the greatness of the miracles, you consider the humility of the future reproaches and "store away in your mind the outcome of the precious blood by which the world is to be redeemed, while the rest marvel only at the deeds of divine majesty." Whence place, that is, hold in memory, according to that passage of Song of Songs, the last chapter: "Set me as a seal upon your heart." Moreover, after the display of the miracle he joins the prediction of future suffering, lest the passion, coming suddenly, should utterly shake the disciples: whence Ecclesiasticus 11: "In the day of good things, be not unmindful of evil things"; and lest anyone be exalted in a time of prosperity, according to that passage of Proverbs 27: "Do not boast about tomorrow, not knowing what the coming day may bring forth"; and therefore Ecclesiasticus 11: "In the day of your honor, do not exalt yourself."
These words, which he wishes to be recalled to memory, are about the passion: whence he adds: The Son of Man is to be delivered into the hands of men. Delivered, I say, out of clemency by God the Father: Romans 8: "Who did not spare his own Son, but delivered him up for us all," etc. He will be delivered out of obedience by himself; Isaiah 53: "Because he delivered his soul unto death." He will be delivered out of malice by Judas the traitor: Matthew 26: "He who dips his hand with me in the dish, he will betray me." And in this he encompasses the whole passion.
84. (Verse 45). And since this was a hidden mystery, therefore there is added: But they did not understand this word, and it was veiled before them, so that they did not perceive it; because they were still unlearned and natural and did not understand past things, therefore neither future things: whence Ecclesiastes 8: "He who is ignorant of the past can know future things by no messenger."
Indeed, and because they were not yet perfectly instructed,
therefore it is added: And they were afraid to ask him about this saying.
For they had not yet heard from him that word of John 15: "I will no longer call you servants, because the servant does not know what his master does," etc. Now the reason for this ignorance was threefold. For it came partly from the love of charity, partly from faith in his Divinity, and partly from his customary manner of speaking in parables. And the Gloss of Bede touches on this: "This ignorance," etc. But although the Lord knew that they were ignorant, he nevertheless foretold these things to them, as he afterwards recounted after the resurrection, when he rebuked them, below in the last chapter: "O foolish and slow of heart to believe!" and when "he opened their understanding." Whence he gives the reason for this in John 14: "I have told you this before it happens, so that when it has happened, you may believe." But he was saying it then so that, as has been said, in all our exaltation he might teach us to keep the memory of our death and our humility; whence Ecclesiasticus 7: "Remember your last end, and you shall never sin."
The norm of governing is explained in three ways.
85. And a thought entered,
etc. This is the third part of this section, in which the mission of the Apostles
is treated, where after the explanation of the form of preaching and the way of advancing, the norm of governing
is explained. For the Apostles bore the person of preachers, of perfect men,
and of prelates.
Since, however, for prelates
three things are necessary to rule the people, namely humility of spirit, equanimity of zeal,
and perspicacity of judgment:
therefore this section has three parts: in the first of which he instructs concerning humility of spirit;
in the second, concerning equanimity of zeal,
at the passage: And it came to pass, when the days were being fulfilled,
etc.; in the third, concerning perspicacity of judgment,
at the passage: And it came to pass, as they were going on their way,
etc.
The first part has two sections. For first he instructs concerning humility
with respect to those of one's own household;
and second, with respect to outsiders,
at the passage: And John answering said,
etc.
Now in the persuasion to have humility toward those of one's own household,
three things are introduced by the Evangelist. The first is the occasion for praising humility
on account of its contrary; the second is a commendatory leading by hand
through a sensible example; the third is the conclusion of perfect praise
through a definitive judgment.
86. (Verse 46.) First, therefore, the occasion for praising humility
is introduced, and this on account of repelling its contrary, when he says: And a thought entered into them, which of them should be the greater.
And note that Luke says a thought entered into them;
in Mark 9 they are said to have disputed;
in Matthew 18 they are said to have questioned the Lord.
Nor is there a contradiction, because all of this could have been such that first the thought
entered, then the disputation
followed, and lastly the question was brought to the Master.
And what one of the Evangelists passes over in silence, another states.
Now this thought
was the path to pride and had entered into them from the ancient corruption, concerning which Genesis 8 says: "The sense and thought of the human heart are prone to evil from its youth," and especially to pride: because, as is said in Tobit 4, "never permit pride to reign in your mind or in your word: for in it all perdition had its beginning." Therefore to the man thinking proudly it is said in Job 15: "Why does your heart elevate you, and as though thinking great things you have dazed eyes?" Such were the Apostles at that time, against the counsel of Ecclesiasticus 6: "Do not exalt yourself in your thought like a bull, lest your strength be crushed." Now this proud thought had its entrance from the fact that he had led three disciples apart onto the mountain, and yet to Peter alone he had said: "I will give you the keys of the kingdom of heaven," as is said in Matthew 16; therefore some wished to make John equal to Peter, others wished to set Peter above the rest: and this is what is said in the Gloss: "Because they had seen Peter," etc.
87. (Vers. 47.). Second, there is added a commendatory guidance
by means of a sensible example, when it is added: But Jesus, seeing the thoughts of their hearts,
as true God, according to that passage of 1 Kings 16: "Man sees the things that are apparent, but God beholds the heart"; and Ecclesiasticus 23: "The eyes of the Lord are far more luminous than the sun, surveying all the ways of men and the depth of the abyss and beholding the hearts of men." And since he saw that the thought was the path to disease, therefore as a wise physician he applies a remedy, when he says: Taking hold of a child, he set him beside himself,
as one conformed and close to himself; whence in Matthew 19 he said: "Allow the little ones to come to me, and do not forbid them to come to me, for of such is the kingdom of heaven"; and Hosea 11: "Because Israel is a child, and I loved him." And on account of this the Wise Man said in Wisdom 9: "Do not reject me from among your children, for I am your servant and the son of your handmaid." Beside himself
therefore he set the little one, to show that whoever wishes to be a friend of God must become little.
88. (Vers. 48.). And he indicates this when he adds: And he said to them: Whoever receives this child in my name, receives me:
in which he shows that he has such great affection for the little ones and the humble that what is done for them he considers done for himself: whence, in Matthew twenty-five, he will say at the judgment: "What you did for one of the least of mine, you did for me." For he accepts such ones above all, according to that word of the Psalm: "The Lord is on high and regards the lowly"; and according to that word of Isaiah sixty-six: "To whom shall I look except to the poor and contrite in spirit," etc. - From this, moreover, it is gathered that there is great excellence in the little one, since in him Christ is received not only according to human humility, but also according to divine authority; to intimate which he adds: And whoever receives me, receives him who sent me.
From this it is gathered that he who honors and receives the little one of Christ receives and honors God: great therefore is the honor and glory of the little ones.
From which he persuades them not to seek to be great, but to strive to be little. And to this the Apostle invites in Philippians two: "In humility esteeming one another as superior to themselves." "For let this mind be in you, which was also in Christ Jesus, who, though he was in the form of God, emptied himself, taking the form of a servant." So also did the Apostle, according to that word of First Corinthians nine: "Though I was free from all, I made myself the servant of all"; and First Thessalonians two: "We became little ones in your midst, as if a nurse were cherishing her own children."
89. Third, however, there is subjoined the conclusion of perfect praise
through a definitive judgment, when he says: For he who is the lesser among you all,
by estimation and humility, he is the greater,
according to divine acceptance and truth. The least therefore is the greatest, and this because he is ordained to great rewards, according to that word below in chapter eighteen: "He who humbles himself shall be exalted." If this is true in itself as a sentence of God, he who humbles himself more is the greater, and he who does so most is the greatest.
And the reason for this is that the more humble we are, the more empty we are of the swelling of pride; and the more empty of the swelling of pride, the more full of love; and the more full of this, the greater we are. For of it is written in First Corinthians thirteen: "But the greatest of these is charity"; and therefore Ecclesiasticus three: "The greater you are, humble yourself in all things, and you shall find grace before God"; and again in chapter ten: "Great is the judge and mighty in honor, but none is greater than he who fears God."
Or therefore the lesser
is the greater, because the more humble one is, the more like Christ, and thereby the closer to him; but Christ is the greatest; and the closer one is to the greatest, the greater one is; therefore the lesser one is, the greater one is; and this is what he himself indicates below in the twenty-second chapter: "But I am in your midst as one who serves." And therefore he said: "Let him who is greater among you become as the lesser, and he who is the leader, as the servant"; and Mark 9: "If anyone wishes to be first, he shall be the last of all and the servant of all," because it is said in Matthew 20: "So the first shall be last, and the last first." And Paul, attending to this, said in First Corinthians 15: "I am the least of the Apostles, who am not worthy to be called an Apostle"; and Ephesians 3: "To me, the least of all the saints, this grace was given." — Therefore among spiritual men there should be no contention for the first place, but for the last, because that one is more honorable, as is said below in the fourteenth chapter: "When you are invited to a wedding, recline in the last place," etc.
90. (Verse 49.). But John answering
etc. After the teaching of humility toward those of one's own household, he teaches that humility must be maintained toward outsiders:
concerning the introduction of which, three things are set forth. For first there is introduced on the part of the outsider the operation of virtue;
second, on the part of the disciple the prohibition of rashness;
third, on the part of the Master the persuasion of humility.
First therefore he introduces the operation of virtue on the part of the outsider,
when he says: But John answering said: Master, we saw someone casting out demons in your name.
For because the Lord had urged humility, John, wishing to know whether the teaching extends to outsiders, therefore responds and introduces this outsider working wonders. Now those who are outsiders to Christ can work miracles, according to that passage in Matthew 7: "Many will say to me: Lord, in your name we cast out demons and in your name we worked many mighty deeds." Then he will say to them: "Depart from me, you who work iniquity." Now this happens when someone has faith in the Lord Christ without the love of charity, according to that passage in First Corinthians 13: "If I should have faith so as to move mountains, but have not charity, I am nothing." And this is because charity is that which makes one a friend of Christ. In this, moreover, the power of the name of Christ is manifest, that it is of great efficacy even when invoked by outsiders, so that, according to that passage in Philippians 2, "at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth." Whence below in the tenth chapter: "Lord, in your name even the demons are subject to us."
91. Second, he introduces the prohibition of rashness on the part of the disciple,
when he says: And we forbade him,
namely I together with others; which was not without the mark of presumption, since Proverbs 3: "Do not forbid him who is able to do good; if you can, do good yourself also." - Because nevertheless what is done from the swelling of pride is frequently cloaked under zeal for justice, therefore he adds: Because he does not follow you with us:
and therefore he is not worthy to be like us in the working of miracles, who is not like us in the fulfillment of counsels. In this, however, pride lay hidden, as if he were saying that word of Isaiah 65: "Who say: Depart from me, do not come near me, for you are unclean." And that jealousy was apparent, of which Numbers 11 speaks concerning the men who prophesied in the camp without Moses, that "Joshua, the son of Nun, said: My lord Moses, forbid them. But he said: Why are you jealous for my sake?" Whence John, who was the foremost lover of the Lord and a zealot for His honor, wished to exclude from the preaching of Christ's name everyone who did not love the Lord. Whence Bede in the Gloss: "John, loving the Lord and beloved by the Lord, thinks that he who does not render service should be excluded from the benefit." Nevertheless he was mistaken, because, Philippians 1, "whether by occasion or by truth Christ is proclaimed, yet in this I rejoice and will rejoice."
92. (Verse 50). Third, as regards the persuasion to humility on the part of the Master,
he adds: And Jesus said to him: Do not forbid,
but rather humbly bear with the imperfect one, because, Romans 15, "we who are stronger ought to bear the weaknesses of the weak and not to please ourselves"; and especially when the weak one is not an adversary of the truth.
On account of which he adds: He who
is not against you is for you.
And therefore this one is useful to us and tolerable, since he does not attack us but helps us; whence Sirach 11: "Concerning a matter that does not trouble you, do not contend."
93. But that passage of Matthew 12 seems contrary to this: "He who is not with me is against me, and he who does not gather with me scatters"; but this man was not with the Lord nor did he follow Him: therefore he was contrary to Him
and to His disciples. How then was he for them?
From this it is given to understand that there are three kinds of preachers. Some are true shepherds,
and these seek only God's honor and the salvation of their subjects, according to that word of John 10: "The good shepherd lays down his life for his sheep"; and these are to be received and honored.
And these are imitators of Christ, as Timothy was of the Apostle, Philippians 2: "All seek the things that are their own, not the things that are of Jesus Christ. But take proof of him, because as a son with a father he served with me in the Gospel." - But some are hirelings,
who preach for their own advantage, yet true and good things, of whom it is said in John 10: "The hireling flees, because he is a hireling";
and these are to be tolerated.
- Some are wolves,
as are heretics, who in matters of doctrine diverge from the truth of Christ: of whom it is said in John 10: "The wolf snatches and scatters the sheep"; and Acts 20: "Ravenous wolves will enter in among you, not sparing the flock"; and these are to be driven away.
And concerning such persons
is understood that passage in Matthew 12; he speaks in the present context only of the second kind. Whence in Mark 9 it is said: "There is no one who works a miracle in my name and can soon speak ill of me"; whence in Acts 19 it is recorded concerning those sons of Sceva, that "they attempted to invoke the name of the Lord Jesus"; and it is added that the wicked spirit said to them: "Jesus I know, and Paul I recognize: but who are you?" And he prevailed against both of them, so that they fled from the house naked and wounded.
94. Now it came to pass, when the days were being fulfilled,
etc.
After having instructed the Apostles, the prelates of the Church, in humility of mind, he here instructs them secondly in equanimity of zeal.
And this section has two parts, in the first of which is introduced the occasion of disordered zeal;
and in the second is added the correction of inordinate zeal,
through which they are instructed in equanimity of zeal: and the second part begins at: When his disciples saw this.
The occasion
of disordered zeal
arose from three sources, namely from the Lord's necessity,
by which he was in need of lodging; from the authority of the disciples,
by which they sought lodging; and from the inhospitality of the Samaritans,
by which they refused lodging.
95. (Vers. 51.). First, therefore, is introduced the necessity of the Lord,
by which he was in need of lodging, because the time of his sojourning had come: which he indicates when he says: Now it came to pass, when the days of his assumption were being fulfilled,
that is, when the time of his Passion was drawing near, through which he was to be taken up into heaven after the Resurrection: whence the Psalm concerning the Resurrection is inscribed "concerning the assumption of the morning"; John 13: "Jesus, knowing that the hour had come," etc.
When the time of the passion was approaching, it was fitting to draw near to the place of suffering; and therefore he adds: And he set his face steadfastly to go to Jerusalem,
to suffer; because it is said below in the thirteenth chapter: "It is not fitting for a Prophet to perish outside Jerusalem"; therefore he wished to go there as to a place of shame and reproach. On account of which he notably states beforehand that he set his face steadfastly,
namely through constancy and divine patience, according to that passage in Ezekiel, chapter three: "Behold, I have made your face stronger than their faces and your forehead harder than their foreheads, and like adamant and like flint have I made your face." Truly steadfast was the face that not only did not flee, but even approached the reproach of death unshaken, so that it was necessary for him to pass through the land of foreigners, according to what is said below in the seventeenth chapter: "As Jesus was going to Jerusalem, he passed through the midst of Samaria and Galilee." And so it was necessary for him to seek lodging among strangers, according to that passage in Jeremiah, chapter fourteen: "Why will you be as a sojourner in the land and as a traveler turning aside to lodge?"
96. (Verse 53.). Secondly, there is added the authority of the disciples,
by which they were seeking lodging, when he says: And he sent messengers before his face.
For it befits the great Lord to have messengers as forerunners, according to what is said in Malachi, chapter three: "Behold, I send my Angel," that is, my messenger, "who will prepare the way before your face." So also we read concerning Jacob in Genesis, chapter thirty-two, that "he sent messengers before him."
And because good messengers faithfully and swiftly carry out the command of their lord, therefore it is added: And going, they entered into a city of the Samaritans, to prepare for him.
These Samaritans were colonists placed in the cities of Samaria in place of the children of Israel who had been carried away to the Assyrians, as is said in Fourth Kings, chapter seventeen, that "the king of the Assyrians brought men from the cities of the Assyrians and placed them in the cities of Samaria in place of the children of Israel; and they possessed Samaria and dwelt in its cities"; and concerning these it is added afterwards in the same place, that "they were fearing the Lord, but nevertheless serving their own idols." They entered the city of these people not of their own will, since it is said in John, chapter four, that "Jews do not associate with Samaritans," but either compelled by necessity, which has no law, or by a special command of the Lord. For in the sending of the Apostles it is said in Matthew, chapter ten: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans"; but that is said with regard to preaching, not however with regard to seeking lodging. For in John, chapter four, concerning this city it is said that "the disciples had gone away into the city to buy food"; and they did this by the Lord's command, who was showing that no man is to be despised, but that everyone is to be loved as a neighbor, as is said below in the tenth chapter concerning the Samaritan in the parable, that "he was neighbor to him who fell among robbers."
97. (Verse 53.). Thirdly is added the inhospitality of the Samaritans,
by which they denied lodging, when it says: And they did not receive him,
though he himself was their Lord; so that what is said in John 1 might be fulfilled: "He came unto his own, and his own received him not." The inhospitality of these was similar to the inhospitality of those of Gibeah toward the Levite: it is said in Judges 19 that "they sat in the street of the city, and no one would receive them into his house." These Samaritans were not admitted by the Jews to the worship of God, and therefore they were hostile to those going to Jerusalem.
And for this reason it is added: Because his face was set toward going to Jerusalem,
that is, because they clearly recognized that he was going to Jerusalem to worship God according to the Jewish rite. Whence the Samaritan woman said to him in John 4: "Lord, our fathers worshipped on this mountain, but you say that Jerusalem is the place where one ought to worship." And between the Jews and the Samaritans there was contrariety over the place of prayer: just as also spiritually
it now happens that spiritual men who worship God are mocked and despised and cast out by those who love the world. Whence Proverbs 14: "He who walks in an upright way and fears the Lord is despised by him who walks in an infamous way"; and Sirach 13: "As a wolf will have fellowship with a lamb, so the sinner with the just." Whence Wisdom 2: "The ungodly said: Let us circumvent the just man, because he is contrary to our works"; and a little later: "He is grievous to us even to behold, because his life is unlike that of others, and his ways are changed." For those who have dissimilarity of life do not easily have companionship on the way. And therefore the Samaritans, hating Jerusalem, were unwilling to show hospitality to one going to Jerusalem.
98. (Verse 54.). When the disciples had seen,
etc. Having set forth the occasion of disordered zeal, he adds the correction of disordered zeal.
Concerning which three things are introduced by the Evangelist, namely reprehensible indignation, reasonable rebuke, and memorable instruction.
The first was in the spirit of the disciples, the second was in the word of the Lord, the third was in the Lord's deed.
First, therefore, as regards the blameworthy indignation
in the mind of the disciples, it is said: But when his disciples James and John had seen: had seen,
I say, the cruelty of that city, such that they could say that word of the Psalm: "I saw iniquity and contradiction in the city"; and again: "I was zealous on account of the wicked, seeing the peace of sinners." Whence they were moved with indignation, because they saw the Lord, whose majesty they had seen on the mountain with Moses and Elijah, thus despised on earth. — On account of which it is added: They said
: Lord, do you wish that we command fire to descend from heaven and consume them?
In this is shown the fury of indignation by which they were moved against those people, so that they wished to destroy them from the earth. Now these two especially said this because they were great zealots for the honor of the Lord: whence there could be said of them that word of Romans 10: "I bear them witness that they have indeed a zeal for God, but not according to knowledge"; just as the two sons of Jacob, moved by zeal for the injury done to them, destroyed the city of the Shechemites, as is said in Genesis 34.
Or they said this because they themselves had been with the Lord on the mountain, where they had come to know his majesty and had seen the companionship of Elijah: and therefore they wished to inflict a similar vengeance, according to what is said in 4 Kings 1, that "Elijah said: If I am a man of God, let fire descend from heaven and devour you and your fifty." And it was done so.
99. (Vers. 55.). Secondly, as regards the reasonable reprehension
in the word of the Lord, it is added: And turning, he rebuked them, saying: You do not know of what spirit you are.
He says this because they believed themselves to be moved by a spirit of righteousness, yet they were moved by a zeal of bitterness, which they ought not to have been, as James 3 says: "But if you have bitter zeal, and there are contentions in your hearts, do not glory and be liars against the truth." And therefore it is said in 1 John 4: "Do not believe every spirit, but test the spirits, whether they are from God." For the spirit of Christ is a spirit of meekness, according to that word of Isaiah 61: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to proclaim to the meek"; and Isaiah 42: "Behold my servant, I will uphold him. I have placed my spirit upon him. A bruised reed he shall not break, and smoking flax he shall not extinguish." And these disciples ought to have had this spirit as good disciples and imitators of the Master.
100. (Vers. 56.). And therefore he adds: For the Son of man came not to destroy the souls of men, but to save them:
because this coming was not of justice, but of mercy, according to that passage in John 3: "God did not send His Son into the world to judge the world, but that the world might be saved through Him"; whence from this end He received His name, so that He would be called Jesus,
according to that passage in Matthew 1: "You shall call His name Jesus: for He shall save His people from their sins"; and Matthew 20: "The Son of man came not to be ministered unto, but to minister and to give His life as a redemption for many." And therefore he who has the spirit of Christ ought not to seek vengeance, but to show patience, according to that saying of Ambrose in the Gloss: "Perfect virtue," he says, "has no zeal for revenge: nor is there any wrath where there is the fullness of charity." Therefore it is said in Romans 12: "Not defending yourselves, beloved, but give place to wrath."
101. Third, as regards the memorable instruction
in the Lord's deed, it is added: And they went to another village:
in which He gave a model to the disciples that they should flee from men rather than contend with them; according to the model He gave His disciples in Matthew 10: "When they persecute you in one city, flee to another." Moreover, we have the example of this from Abraham and Lot, Genesis 13, where "Abraham said: 'Let there be no quarrel, I pray, between me and you: for we are brothers. If you go to the left, I will take the right.'" In this He taught perfect meekness, which befits the servants of Christ, according to that passage in 2 Timothy 2: "The servant of the Lord must not quarrel, but be gentle"; whence according to that passage in James 1: "Let every man be slow to wrath. For the wrath of man does not work the justice of God." For if the Lord of majesty was unwilling to be angry at such great inhumanity, how much less ought we to be indignant at anyone? And this meekness ought especially to be found in the prelates of the Church: whence the Apostle in 2 Timothy 4: "Reprove, entreat, rebuke in all patience and doctrine"; since in the Psalm it is said: "Meekness has come upon us, and we shall be corrected." And Seneca says: "The spirit of man is noble, and is more easily led than dragged"; whence he himself says that the king of bees has no sting.
102. Now it came to pass, as they walked
etc. After the instruction of the Apostles according to the norm of governing with respect to humility of soul and equanimity of zeal, here in the third place He instructs them with respect to perspicacity of judgment;
and this through the example of Jesus Christ. Moreover, perspicacity of judgment is manifested in this part in three ways: first, in the repulsion of the double-minded:
second, in the calling of the simple,
at: But He said to another
etc.; third, in the reproving of the wavering,
at: And another said: I will follow You, Lord
etc.
Concerning the repulsion of the double-minded,
two things are introduced: the first is the simulation of simplicity,
the second is the detection of duplicity.
103. (Vers. 57.). First, therefore, regarding the pretense of simplicity,
he says: And it came to pass, as they walked on the way,
namely, the disciples walking with the Lord on the way of perfection, as is said of Noah in Genesis 6: "Noah was a just and perfect man and walked with God"; and similarly the Lord to Abraham, Genesis 17: "Walk before me, and be perfect." Concerning which way, Isaiah 30: "You shall hear the word of your teacher. This is the good way: walk in it."
And because on this way the wicked frequently wish to join themselves to the good through pretense, therefore it is added: A certain man said to Jesus: I will follow you wherever you go,
in which he showed that he had the will to follow perfectly, though he had something else in his heart, just as Simon Magus, of whom it is said in Acts 8 that "when men and women were being baptized, then Simon himself also believed and was baptized," yet with a wicked and double heart, as is evident from what follows. Whence Jerome: "This man wished to follow Jesus with the same intention by which Simon Magus desired to have the power of working miracles, so that he might gain riches from the miracles." But against this, Sirach 1: "Do not approach her with a double heart, and be not a hypocrite in the sight of men." Such are those who promise great things and do little, against whom Sirach 4: "Be not hasty in your tongue, and useless and remiss in your works."
104. (Vers. 58.). Second, regarding the detection of duplicity,
it is added: And Jesus said to him: The foxes have holes,
in which, namely, they hide, and the birds of the air have nests,
in which they lodge by night: but the Son of man has not where to lay his head.
In this, remarkably, he showed his poverty,
as if to say that he did not wish to have a companion who loves earthly things; whence below, chapter 14: "Whoever does not renounce all that he possesses cannot be my disciple," that is, a perfect imitator. Whence Chrysostom: "The Lord responds to his intention, as if to say: Why do you follow me for the sake of money, you who see that I have not even as much of a lodging as the birds?"
At the same time, along with this, he also marks him for outward pretense,
which is understood in the fox,
according to what is said below in chapter 13 concerning Herod: "Go, tell that fox." And therefore by foxes
are understood heretics, because they are crooked and crafty and have fire in their tails, as is said of the foxes of Samson in Judges 15.
105. He also marks him for inward pretense
in the bird,
which seeks the heights; such is the proud man, as is said in Obadiah 1: "Though you be exalted as the eagle, and though you set your nest among the stars, from thence will I bring you down, says the Lord." And on account of these two things, the Lord shows that his company is to be rejected, because, First Corinthians 1, "God chose the ignoble and contemptible things of the world, and things that are not, that he might destroy the things that are, so that no flesh should glory in his sight."
And therefore as an example for imitation he became a beggar, according to that passage in Second Corinthians eight: "He became poor for us, that by his poverty we might be made rich"; whence the imitators of Christ were made rich by the poverty of Christ. For he is truly rich who has as much as the King of heaven and earth. And such is he who has nothing by ownership and possesses everything by charity, like those in Second Corinthians six, "as having nothing and yet possessing all things." Blessed is he who exchanges an earthly den for an eternal hall: "blessed are the poor in spirit," etc.
At the same time, note also that poverty is not pleasing unless it is simple
against the craftiness of the fox,
and humble
against the pride of the bird.
Whence Isaiah sixty-six: "But to whom shall I look, except to the poor and contrite in spirit, who trembles at my words?" where he joins poverty with simplicity and humility. Whence Augustine: "What profit is it to have left riches behind, when a wretched man is made prouder by despising riches than he had been by possessing them?" For a proud pauper is hateful to God and men, according to that passage in Ecclesiasticus twenty-five: "Three kinds my soul has hated"; "A proud pauper," etc.
106. (Vers. 59.). But he said to another.
After the repulsion of the double-minded, here is added the calling of the simple,
concerning which two things are introduced: the first is the calling of the innocent;
the second is the instruction of the ignorant.
Therefore, first, as regards the calling of the innocent,
it says: But he said to another: Follow me,
as a son follows a father:
Jeremiah three: "You shall call me Father and shall not cease to walk after me." Or as a disciple follows a master,
as the Lord said to the young man seeking counsel in Matthew nineteen: "If you wish to be perfect, go, sell all that you have, and give to the poor; and come and follow me." And he called this one selectively, as he did Peter, in John last: "You, follow me."
And pointedly he says another, because he was of a different disposition: for he was simple and humble. To designate this, he adds: But he said: Lord, permit me first to go and bury my father. In this there appears purity, because he did not conceal the affection of his heart, nor did he refuse counsel. Whence Isidore says: "He did not reject being a disciple, but with the duty of his father's funeral fulfilled, he wishes to follow more freely." There appears humility, because he wished to render service to his dead father, according to Ecclesiasticus 3: "He who fears the Lord honors his parents, and as to masters he will serve those who begot him, in deed and word and all patience." Moreover, he was moved to this by obedience to the divine precept: Exodus 20, "Honor your father"; he was also moved by clemency of soul: for burying the dead is a work of mercy, for which Tobit is commended, chapter 1: "When the king was killing many of the children of Israel, Tobit buried their bodies"; he was also moved by laudable custom, according to Ecclesiasticus 38: "Over the dead bring forth tears, and as one suffering grievously, begin to weep, and according to judgment cover his body and do not despise his burial." Whence it is apparent that he did not say this out of carnality, but out of a certain piety and humility, just as Elisha said to Elijah in 3 Kings 19: "Let me kiss, I pray, my father and my mother, and so I will follow you."
107. (Verse 60.). Secondly, with respect to the instruction of the ignorant, there follows: And Jesus said to him: Let the dead bury their dead. In this he first instructs him to avoid the company of sinners: for the dead here are called sinners and unbelievers — whence Ephesians 2: "You, when you were dead in your offenses and sins, in which you once walked." The company of such persons must be abandoned by a holy man, according to Ecclesiasticus 13: "What fellowship has a holy man with a dog?" — that is, with a sinner and unbeliever. Whence however closely he may be joined to them, they must nevertheless be abandoned, especially when they impede the good. Whence Deuteronomy 33: "He who said to his father and his mother: I do not know you; and to his brothers: I know them not — these are they who kept your judgments, O Jacob, and your law, O Israel."
108. He also instructs him that lesser goods must be set aside for greater ones: whence Ambrose teaches that "lesser goods must be passed over for the benefit of greater ones. For it is greater to raise the souls of the dead by preaching than to hide the body of a dead man in the earth."
And therefore he adds: But you, go and proclaim the kingdom of God:
as if to say: set aside a lesser good for a greater one, according to what is said in First Timothy four: "Exercise yourself unto godliness. For bodily exercise is profitable for a little" etc. From this it is clear that works of spiritual piety, according to the judgment of both the Apostle and the Lord, are altogether to be preferred to corporal works. For although it is a great work of piety to bury the dead, and especially one's own father, nevertheless Christ wills that it be set aside for the office of preaching. On account of which the Apostles said in Acts six: "It is not fitting that we should leave the word of God and serve tables." For as much as the soul is better than the body, so much better is it to feed the soul by preaching than to minister food to the body; especially because there are more persons suited to providing burial than to giving doctrine. Whence the Apostles said in Acts six: "Look for men of good repute, whom we may appoint over this work. But we will be devoted to prayer and to the ministry of the word"; because it is said below in chapter ten: "Mary has chosen the best part"; and therefore in Daniel twelve: "Those who instruct many unto justice shall be as stars" etc. - And note that he says: Proclaim the kingdom of God,
namely to those willing to repent: according to what Christ said in Matthew four: "Do penance: for the kingdom of heaven is at hand." Therefore, just as it is a great sin when a rich man does not give alms to one in need, so it is a greater sin when one who has knowledge does not share doctrine: whence Proverbs eleven: "He who hides grain shall be cursed among the peoples." Therefore he says: Proclaim,
do not hide.
109. (Verse 61.). And another said: I will follow you
etc. After the repulsion of the double-minded and the calling of the simple, he here subjoins the rebuke of the inconstant,
concerning which two things are introduced: the first is the vacillation of the will,
the second is the rebuke of inconstancy.
First, therefore, with regard to the vacillation of the will,
he sets forth: And another said: I will follow you;
behold, the will to cleave to God as to a master. For he was heeding that saying of the Lord in John eight: "He who follows me does not walk in darkness"; and Sirach twenty-three: "It is a great glory to follow the Lord."
But in this will he was not steadfast: on account of which he adds: But first permit me to go and announce it to those who are at home.
From this it is clear that he was still attached to his own people, contrary to what is said in the Psalm: "Forget your people and the house of your father." He was not like Paul, who said in Galatians one: "When it pleased him who called me by his grace, immediately I did not acquiesce to flesh and blood." Carnal friends oppose spiritual counsels, and therefore they are to be set aside as adversaries.
Therefore it is said in Matthew 10: "I came not to send peace, but a sword. I came to set a man against his father"; "and a man's enemies are those of his own household." And therefore it is said in the person of the good religious in Jeremiah 12: "I have forsaken my house, I have left my heritage." This man was not such, because he had his eye on his household. Similar to him are religious who are curious about the affairs of their kinsmen: against which Bede says in the Gloss: "If a disciple about to follow the Lord is rebuked because he wishes to take leave of his household, what will become of those who with no profit often visit the homes they had left?" Such persons do not heed what was said to Abraham in Genesis 12: "Go forth from your land and from your kindred and from your father's house, and come into the land that I will show you."
110. (Verse 62). Second, with regard to the rebuke of inconstancy,
he adds: Jesus said to him: No one putting his hand to the plow,
etc., that is, to the exercise of divine perfection and preaching, which is rightly designated by the plow
on account of its cultivation and fruit, according to that passage in Hosea 10: "Judah shall plow, and Jacob shall break his furrows."
No one,
I say, being such, and looking back,
that is, toward the world, is fit for the kingdom of God,
that is, for possessing the kingdom of God: because, according to that passage in Second Timothy 2, "no one serving as a soldier for God entangles himself in worldly affairs, that he may please him to whom he has proven himself."
A figure of this preceded in the wife of Lot, who, looking back behind her, was turned into a pillar of salt; because such a man is rendered useless and barren. And therefore it is said below in chapter 17: "He who is in the field, let him not turn back. Remember the wife of Lot."
111. Such a man is not fit for the kingdom, but rather for reproach;
whence Second Peter 2: "It is better not to have known the way of truth than, after having known it, to turn back from the holy commandment that had been delivered to them. For that saying of the true proverb has happened to them: The dog returned to his own vomit," etc.; which can rightly be understood of those who relapse and apostatize. And therefore, on the contrary, Ecclesiasticus 5 urges: "Be firm in the way of the Lord." Such was the Apostle, as it is said in Philippians 3: "Forgetting what is behind and stretching myself forward to what lies ahead, I press on toward the goal, toward the prize of the heavenly calling."
And therefore he himself exhorted in Ephesians 3: "Rooted and grounded in charity, that you may be able to comprehend," etc. For he knew that it had been said by the Lord in Matthew 10: "He who perseveres to the end, he shall be saved." Scripture invites us to this most especially: whence throughout the entire Law and Prophets it forbids the children of Israel to return to Egypt, that is, lest a man turn from divine service to the world. Whence also on account of that transgression nearly all the children of Israel were slain by the Lord in the desert.