Above the evangelical doctrine was set forth, and its adversaries were refuted; here he shows the power of the evangelical doctrine: first, in words; secondly, in deeds, in chapter 14. And regarding the first, he first sets down the circumstances of the doctrine; secondly, Christ's doctrine; thirdly, its effect. The second is at behold, the sower went out to sow; the third at have you understood all these things? And first he sets down four circumstances, namely, place, time, the disposition of the hearers, and the disposition of the speaker. He touches on the time when he says on that day. From this it is given to understand that he indicates the order of the event. For otherwise it could not be understood, unless day is taken to mean time. Next the circumstance of place is touched on: he sat by the sea etc. And this can be expounded according to the literal and mystical exposition. Chrysostom touches on the literal. For since he had said above that while he was speaking to the crowds, someone said, behold your mother etc., Chrysostom had expounded there that they had felt something human; therefore the Lord wished to go out, so as to restrain the wickedness of those, namely, his brethren. And he also went out so as to show honor to his mother. Hence Exodus 20:12: honor your father and your mother. Mystically, by the house, Judea is understood, from which he went out because of unbelief and came to the sea, namely, to the Gentiles, who were troubled by unbelief; below at 23:38: behold, your house shall be left to you desolate; just as Jeremiah 12:7: I have forsaken my house, I have left my inheritance, I have given the dearly beloved of my soul into the hands of her enemies. The sea signifies the world; Psalm 103:25: this great sea which stretches wide its arms, there are creeping things without number etc. Or otherwise, by the house is understood the interior mind; Wisdom 8:16: entering into my house, I shall find rest with her. Hence sometimes he goes out from the secret of contemplation to public teaching. And great multitudes were gathered together to him. Here he sets down the hearers: for when the mind goes out to public teaching, then many can hear and profit; Sirach 51:31: draw near to me, you unlearned, and gather yourselves together into the house of discipline. Next the disposition of the teacher and hearers is set down; hence it is said, so that going up into a boat he sat down. And why into a boat? There can be a literal reason, because the hearers were many, and therefore he wished to have them before his face, so that they might better understand. For all things were before him; Job 13:1: behold, my eye has seen all things. Another reason is mystical, because by the ship the Church gathered from the Gentiles is signified, where he sits through faith, and teaches those who stand on the shore, namely, the catechumens, who are prepared for the faith. Or otherwise, that Jesus was on the sea, while the hearers stood on the shore, and in this he gives an example to preachers, namely, that they should not expose their subjects to dangers. And this is signified in Exodus 13:17ff., that when Moses led his people out, he did not lead them by the way of the land of the Philistines, thinking lest perhaps they would repent and return to Egypt. Therefore Jesus sat in the turmoil, but left the others outside; hence it is said, and all the multitude stood on the shore. There follows the manner of teaching: and he spoke to them many things in parables. The reason is twofold. One is that by such parables sacred things are hidden from unbelievers, lest they blaspheme: for above it was said, give not that which is holy to dogs; therefore, because many were blaspheming, he wished to speak in parables. Hence Luke 8:10: to you it is given to know the mystery of the kingdom of God, but to the rest in parables. The second reason is that by such parables unlearned men are better taught. Hence men, namely the unlearned, when divine things are explained under similitudes, grasp them better and retain them. Therefore the Lord wished to speak in parables, so that they might better commit them to memory. For since he knew that the worthy would receive his doctrine, he wished to hand it on in such a way that they might retain it more firmly in memory; Psalm 77:2: I will open my mouth in parables. And why did he propose many parables? One reason is that in a multitude of men different people are disposed in different ways; therefore he had to diversify, so as to suit diverse dispositions. Another reason is that spiritual things are always hidden; therefore they cannot be fully manifested through temporal things, and so they must be manifested through diverse things; Job 11:5: would that God would speak to you, and would open his lips to you, that he might show you the secrets of wisdom. The sower went out to sow etc. Here the parabolic doctrine is set down. And he intends three things. First, he sets down the impediment to the evangelical doctrine; secondly, its progress; thirdly, its dignity. The second is at the kingdom of heaven is like leaven etc.; the third at the kingdom of heaven is like a man seeking good pearls etc. Regarding the first, he first sets down the impediments from within; secondly, those from without, in the following parable. The first is divided into three: for first the parable is set down; secondly, its reason is assigned; thirdly, it is expounded. The second is at and the disciples came etc.; the third at hear you therefore the parable of the sower. In the first he does three things. First, the diligence of the sower is described; secondly, the impediment to the seed; thirdly, the fruit. The second is at and while he sows, some fell by the wayside etc.; the third at and others fell upon good ground etc. He says therefore, the sower went out to sow. He who goes out is Christ. For he goes out in three ways. From the hidden place of the Father, not changing place. Likewise, he went out from Judea to the Gentiles. Likewise, from the depth of wisdom to public teaching. He went out therefore, the sower, namely, of the seed of doctrine. Hence Christ sows just as he baptizes, as is found in John 4. For seed is the beginning of fruit. Hence every good work is from God; Philippians 1:6: he who has begun a good work in you will perfect it etc. And in this the error of those who say that the beginning of a good work is from us is removed; which is false. Hence Gregory says: in vain does the preacher labor, unless the grace of the Savior be within. Hence he says, the sower went out to sow etc. This seems to involve a repetition of words; but it does not, because a sower sometimes goes out to sow, and sometimes to reap; so Christ at the beginning goes out to sow; Proverbs 11:18: to him who sows justice, there is a faithful reward. He went out therefore, the sower, to sow. And what? His seed. For some go out to sow iniquity; Job 4:8: I have seen those who work iniquity and sow sorrows and reap them. But this one went out to sow his seed. This seed is the word of God, which proceeds essentially. Hence it is the word of the Father; Sirach 1:5: the source of wisdom is the word of God. But what does it do? It makes those similar to him from whom it proceeds, because it makes sons of God; Psalm 81:6: I have said: you are gods, and all of you sons of the Most High. John 10:35: he called them gods to whom the word of God was spoken. And John 1:12: he gave them power to become sons of God. He went out therefore, etc. But let us see about the impediment to the seed. For it is impeded in three ways, because three things are required. For it is required that the memory be preserved. Hence Proverbs 6:21: bind them upon your heart continually. The second is that it be rooted by love; Psalm 118:140: your word is exceedingly refined by fire, and your servant has loved it. Thirdly, diligence is required; 1 Timothy 6:11: pursue justice, godliness, faith, charity, patience, meekness etc. These three are taken away by three things. Memory, by vanity; love, or charity, by hardness; diligence, by the sprouting of vices. Hence he says, and while he sows, some fell by the wayside. A way that is open lies exposed to every traveler; so a heart that is exposed to every thought; Ezekiel 16:25: at every head of the way you have set up the sign of your prostitution, and have made your beauty abominable. Hence when the word of God falls into a vain and unstable heart, it falls by the wayside, and is subject to a twofold danger. But Matthew sets down only one, namely, the birds of the air came and ate it up. Luke, however, sets down two, namely, that it is trampled upon, and also carried off by birds. Thus, since the vain receive the word of God, it is trampled upon by vain thoughts or wicked company. For this reason the devil greatly rejoices when he can carry off and trample upon this seed. Habakkuk 1:13: why do you look upon the contemptuous and hold your peace when the wicked man tramples upon one more just than himself? The second is hardness of heart; Job 41:15: his heart shall be as hard as a stone, and as firm as a smith's anvil. And this is opposed to charity, because it is the nature of love to liquefy; Song of Songs 5:6: my soul melted when my beloved spoke etc. For that is hard which is constricted in itself and confined within its own limits. Love causes the lover to pass over into the beloved; hence it is poured forth. He says therefore, others fell upon rocky places etc. Ezekiel 36:26: I will take away from you your heart of stone and will give you a heart of flesh. For some have a heart so deprived of all love that they lack all tenderness. But some have a good affection, yet they have little of it; hence they do not have depth. To have depth is when the end and the affection are profound. He therefore has profound love who loves all things for the sake of God and prefers nothing to the love of God. Hence some are well delighted in God, but more in other things; and these are not melted; and such have not much earth. And by earth is signified softness. Hence it is taken for a hardened mind. There follows, and they sprang up immediately etc. Because those who think deeply think for a long time; but those who do not think deeply immediately burst forth into action. Hence they go out quickly; Isaiah 18:5: for before the harvest it was all in bloom, and its immature perfection sprouted forth. Hence they hear quickly, but are not rooted in it, because they do not have the depth of the earth of love and charity. Ephesians 3:17: rooted and grounded in charity etc. The third is the destruction of the fruit, because if one loves riches more, when the time of tribulation comes, one clings to what one loves more. Hence, when the sun was up they were scorched etc., namely, through powerlessness. Apocalypse 13:10: he that shall kill by the sword must be killed by the sword; here is the patience of the saints. And because they had no root, they withered away, because God was not the root. Psalm 21:16: my strength is dried up like a potsherd. Sometimes in Scripture rock is taken in a good sense, sometimes in a bad sense. Likewise earth and sun. Hence some are well disposed, but afterwards become negligent. But not so Paul, who said, I chastise my body and bring it into subjection etc. And others fell among thorns. Now thorns are anxieties, angers, quarrels, and things of this kind; Jeremiah 4:3: do not sow upon thorns; Proverbs 24:30: I passed by the field of the slothful man; and there follows: and thorns had covered its surface. And the thorns grew up and choked them. But someone might say: it was foolishness on the part of the sower. It can be said that if this were about sensible earth, it would be true; but it is about spiritual earth, and so the objection does not hold, because it is turned to diverse materials. Once the impediments are set down, the fruit of the seed is treated: others fell upon good ground and brought forth fruit. Earth that is not by the wayside, that is not rocky, that is not thorny, is good earth, namely, a good heart; and if seed is sown there, it bears fruit; Psalm 84:13: the Lord will give goodness, and our earth shall yield its fruit. But what fruit? Some a hundredfold, some sixtyfold, and some thirtyfold. Some refer this to the reward that is in heaven, because some have a hundredfold, etc. Wisdom 3:15: the fruit of good labors is glorious. Others refer the thirtyfold fruit to faith in the Trinity, the sixtyfold to the fruit of good works, and the hundredfold to the contemplation of heavenly things. But this cannot be, because it is the hearer who bears the fruit. Likewise, the reward is received. Hence it must be referred to the perfection of justice. Fruit, therefore, is properly the last thing expected from a tree; so the fruit of justice is had from preaching. And this is the hundredfold, etc., because there is a threefold perfection: lesser, greater, and middle; so that the hundredfold belongs to martyrs, the sixtyfold to virgins, and the thirtyfold to married persons. And why? Because etc. But the perfection of virgins is the sixtyfold, because then they ought to be free from malice; therefore this perfection belongs to virgins and those at rest who are separated from the world. By the thirtyfold is the perfection of those fighting in this life, because such persons are fit for battle. Others assign it by a computation on the hand, etc., as is found in the Gloss. Otherwise, you can consider it according to the nature of the numbers. For seed bears fruit in perfection. See then that the seed is the commandment of God: the number thirty is composed of three and ten; sixty of six and ten; one hundred from ten multiplied by itself. Three is a complete number and has a common perfection; six likewise is a perfect number, because nothing is lacking to it, for it has the perfection of integrity; ten is a perfect number, because it is the first limit of numbers, and hence has the perfection of an end. Thus there is a threefold perfection. Common justice, and so it is the perfection of three, which is had through the number thirty; but when one has more beyond the common, then one is said to bear sixtyfold fruit; but when one is perfect and already foretastes the sweetness, then one reaches the hundredfold fruit. Or otherwise, according to Augustine, insofar as men stand in three ways with respect to temptations. For some are gravely tempted but resist strongly; and these have the thirtyfold fruit. Others are little tempted but rise up; and these have the sixtyfold. But those who already remain in peaceful rest have the hundredfold. And because this was said parabolically, he therefore adds, he who has ears to hear, namely, of the heart within, let him hear through understanding. And the disciples came etc. Above, the parable was set down; here its reason is assigned: and regarding this, two things are set down here. First, the question of the disciples is set down; secondly, the response, at who answering etc. He says therefore, the disciples came and said to him. A literal question arises: since he was in the boat, how then did they approach him? It should be known that they were in the boat with Christ; but they approached through the earnestness of their mind, or also bodily, because since they were only a short distance from him, they came nearer; or since they were outside, they came to him. So we, if we wish to approach him, will be enlightened; Psalm 33:6: come to him and be enlightened. And two things are noted. First, an example is given of not questioning importunately; hence while he was teaching the crowds, they did not question him; Ecclesiastes 3:7: a time to keep silence and a time to speak. Why do you speak to them in parables? Likewise, here it should be considered that what pertains to the salvation of men should always be done. Hence the response follows: who answering said to them. And first the ordinance of God is set down; secondly, a certain reason is assigned. He says, therefore I say that I speak in parables, because to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given: in which words three things are set down. First, that some are understanding and some are not. And this is not to be attributed to anyone, but to God who ordains; therefore it is given to you, but not to others. And therefore it is a divine ordinance. Likewise, it is of great usefulness, because it is a certain notification of beatitude; hence the usefulness is great, inasmuch as he gives you knowledge of divine mysteries; Jeremiah 9:12: who is the wise man that may understand this, and to whom the word of the mouth of the Lord may come, that he may declare it? Likewise, it is a sign of divine love; John 15:15: but I have called you friends, because all things whatsoever I have heard from my Father I have made known to you. Likewise, this comes from a gift, not from merit; Philippians 1:29: for unto you it is given for Christ, not only to believe in him, but also to suffer for him. And this is the mystery of the kingdom of heaven of God, and this is from God; 1 Corinthians 4:7: what have you that you have not received? For to him who has, it shall be given, and he shall abound. For there is something that a man has, to whom it is given. And what is that? It should be said that four things are preparatory for something to be given. The first is desire. Hence if you wish to have knowledge, desire anticipates, as is found in Wisdom 6:21: the desire of wisdom brings to the everlasting kingdom. And above at 7:7: ask and you shall receive. Hence to him who has desire, it shall be given, and he shall abound, because he himself gives to all abundantly, and does not upbraid, James 1:5. But he who has not, even if he seems to have some aptitude for wisdom or justice, and is lukewarm, that which he seems to have and does not have shall be taken away from him. Hence Chrysostom says: if you see a lukewarm person, you should admonish him to desist; and if he will not, leave him. Apocalypse 3:16: would that you were cold or hot; but because you are lukewarm, and neither cold nor hot, I will begin to vomit you out of my mouth. The second thing required is study; and this is the exposition of Remigius. Hence he who has a good intellect and does not study will not profit. Hence to him who has study, wisdom will be given, and he will abound; Proverbs 2:4: if you shall seek her as money, and shall dig for her as for a treasure, then shall you understand the fear of the Lord, and shall find the knowledge of God. But he who has not study, what he seems to have, namely, natural talent, will not profit, but shall be taken away from him. The third thing required is charity; because charity is the root of all virtues and of all good works. The Apostle, Ephesians 3:17: rooted and grounded in charity. Hence if you have charity, you will burst forth into every good work; the Apostle, 1 Corinthians 13:4: charity is patient, charity is kind. Hence if you have it not, everything dries up. Hence whatever good a man has without charity is nothing, because he who does not love abides in death, 1 John 3:14. The fourth thing required is faith, because those who do not have faith, their other goods avail little; Wisdom 1:2: for he manifests himself to those who have faith in him. And Romans 10:10: for with the heart we believe unto justice, but with the mouth confession is made unto salvation. And he who does not have the justice of faith, what he seems to have, whether natural or moral, shall be taken away from him. The Apostle, Romans 14:23: all that is not of faith is sin. I say therefore that it is given to you, because you have faith; but to them it is not given. But here one must beware of a certain error, because it seems that from study and natural goods we could acquire eternal glory. But Paul says: what have you that you have not received? Hence both desire and study and charity and faith — all these are from God. Therefore I speak to them in parables etc. Here he applies this to the matter at hand; and he does two things. First, he applies it with regard to the Jews; secondly, with regard to the apostles, at but blessed are your eyes etc. And first he does two things. First, he applies it lest he seem to speak from hatred; secondly, he introduces an authority, at and in them is fulfilled the prophecy of Isaiah. Note that one who urges to salvation manifests his doctrine by his actions. Hence Acts 1:1: Jesus began to do and to teach. And John 15:24: if I had not done among them the works that no other man has done, they would not have sin. Likewise: if I had not spoken to them, they would not have sin. Hence before, he spoke to them without parables; but now, after the working of miracles, I speak to them in parables, because seeing they do not see. They see the miracles, but do not see the effect. Or thus: seeing, namely, outwardly, they do not see inwardly. Isaiah 43:8: bring forth the people that are blind and have eyes, that are deaf and have ears etc. And hearing they do not hear, neither do they understand. They hear the words by which they ought to be stirred to good, yet they do not hear, i.e., it has no effect; Ezekiel 2:7: if perhaps they will hear and be quiet. And Ezekiel 33:31: they turn them into a song of their mouth. And what is it that they do not see? That they do not understand; Psalm 81:5: they have not known nor understood; they walk on in darkness. Consequently, the authority of the prophet Isaiah is introduced. And in them is fulfilled the prophecy of Isaiah, who says: by hearing you shall hear and shall not understand etc., which is written in Isaiah 6:9; but there it is stated imperatively, here predictively. There: hear, you who hear, and do not understand; and see the vision, and do not know it. And three things are touched on. First, the hardness of the Jews; secondly, the cause; thirdly, the effect of that cause. The second is at for the heart of this people is grown fat; the third at lest at any time they should see etc. And because he had spoken of two things, namely, of hearing and of sight, therefore he says two things: you shall hear with the exterior hearing; you shall hear the doctrine of Christ, and shall not understand the mysteries; Psalm 35:4: he would not understand, that he might do well; Hosea 4:6: because you have rejected knowledge, I will reject you, that you shall not do the office of priesthood to me. And seeing you shall see and shall not see. You shall see the flesh of Christ with exterior sight, and you shall not consider his power. We have groped for the wall like the blind, and we have groped as if we had no eyes, Isaiah 59:10. There follows the reason: for the heart of this people is grown fat etc. For since he had made mention of hearing, and to understand properly belongs to the mind, therefore the heart of this people, i.e., their mind, is grown fat, i.e., blinded. Why? Because just as purity is required for bodily vision, so also for spiritual vision. Hence the intellect is called the higher power, since it is supremely spiritual. The intellect grows fat when it is applied to gross and earthly things; but when it is drawn away, it is made more subtle, as in the apostles; 2 Corinthians 4:18: while we look not at the things which are seen, but at the things which are not seen. Hence these men considered nothing but earthly things. The sensual man perceives not the things that are of the Spirit of God, the Apostle, 1 Corinthians 2:14; Deuteronomy 32:15: the beloved grew fat and kicked; he grew fat and thick and gross; he forsook the God who made him, and departed from God his Savior. Likewise, it should be known that when a man hears things that do not please him, he cannot easily understand; therefore these men understood poorly, because his words did not please them. Hence it is said: and with their ears they have been hard of hearing; John 6:61: this saying is hard, and who can hear it? And their eyes they have shut etc. It happens that someone has eyes and does not see, because he shuts his eyes; hence he himself makes an impediment for himself. But some things are so hidden that unless one fixes his gaze intently, he cannot see; but if the thing is in the open, like a wall, a man cannot not see unless he shuts his eyes. Therefore, if the Lord had not worked open miracles, it would not be surprising if they did not believe; but he worked most evident miracles, and therefore they would have recognized them, had they not shut their eyes; Daniel 13:9: they turned away their eyes, that they might not see heaven etc. Hence it should be noted that in this obduracy the cause per se is man; God does not harden except by not imparting grace. God therefore hardens because he does not give grace; but man, because he places an impediment before the light. Therefore it is imputed to these men that they shut their eyes. Lest at any time they should see with their eyes. Here the damage they suffer is set down. Hence it can be understood in two ways. So that lest at any time is referred to all that follows, so that the sense is: thus they shut their eyes lest at any time etc., and in this way it is understood that this is from their malice. For some sin from weakness, some from deliberate malice. Hence these men, considering this, shut their eyes lest they understand; hence their malice is hidden. Lest they be converted and I heal them, namely, if they be converted; Jeremiah 3:14: return, you rebellious children etc. And this is the exposition of Chrysostom. And three things are set down: lest they see, lest they hear, lest they understand with the heart, and these correspond to the three things mentioned above. Augustine expounds it differently, saying: lest at any time they should see — since now they do not see with their eyes — and hear with their ears, and understand with their heart, and be converted, and I should heal them. Hence Augustine says that these words could have a twofold sense, because sometimes lest at any time is put for "so that it might happen," as is found in 2 Timothy 2:25: lest at any time God should give them repentance to know the truth. But sometimes it is put for "so that it might not happen," i.e., this would happen unless we were to argue, etc. And what is it then that he says, it is grown fat? Augustine resolves this by saying that sometimes it happens that a man is proud, and it seems to him that he is very good; and the Lord permits him to fall into other sins so as to heal him of his pride. Such are the presumptuous, of whom Romans 10:3 says: not knowing the justice of God and seeking to establish their own, they have not submitted themselves to the justice of God. Because therefore these men were proud, I permitted them to be blinded, so that they might see and hear, and I might heal them. And this exposition is found in the text of Mark 4:12. But the text of John 12:40 contradicts this, because there he says, therefore they could not believe, because Isaiah said: he has blinded their eyes and hardened their heart, that they should not see with their eyes nor understand with their heart, and be converted, and I should heal them. They were not therefore blinded so that they might believe, but so that they might not believe. But, according to Augustine, this is a difficult question, because if they were blinded so that they might not believe, then it should not be imputed to them. Augustine resolves this: we can say that the fact that they were blinded, they merited from preceding sins. Romans 1:21: their foolish heart was darkened; for professing themselves to be wise, they became fools, and there follows after, wherefore God delivered them up etc. Therefore on account of their sins he hardened and made their ears heavy, not by hardening them, but by not imparting grace on account of their sins. And we can say otherwise, according to Augustine: the heart of this people has grown fat, so that they might not see, and be converted — namely, immediately — but that persisting they might crucify Christ, and afterwards, seeing the miracles, be converted. And Augustine says that this interpretation would seem forced if we did not see that it happened this way in fact. For some are not brought back to humility unless they fall into a grave sin; so the Lord did with these men. But blessed are your eyes that see, and your ears that hear etc. Above, the Lord showed the misery of the Jews who seeing did not see; here he shows the blessedness of the apostles who saw and heard. And first he shows the blessedness; secondly, he shows the sign, at amen I say to you etc. He says, therefore, that seeing they do not see, but your eyes are blessed. But if this is referred to the exterior eyes and ears, the eyes of the Jews are blessed just as much as those of the apostles. Therefore Jerome says that it is necessary to understand a twofold set of eyes, namely, exterior ones, with which all commonly saw — and he is not speaking of these — or interior ones, with which the apostles alone saw. Ephesians 1:17: that he may give you the spirit of wisdom and of revelation, in the knowledge of him, the eyes of your heart being enlightened. Hence likewise there are certain exterior ears and certain interior ones, of which he says above: he who has ears to hear, let him hear. Isaiah 50:5: the Lord has opened my ear, and I do not resist; I have not gone back. He attributes blessedness to seeing, because this blessedness on the way consists only in a participation of eternal blessedness, which consists in vision: for in the vision of God is the glory of man; Jeremiah 9:23: let not the wise man glory in his wisdom; and there follows, but let him who glories glory in this, that he knows and understands me. Then he sets down the sign: amen I say to you etc. Augustine says: blessed is he who has everything he wishes. Hence blessed are those to whom all things have been given which the ancients wished for, namely, the prophets and the just. For every just man is a king; hence Proverbs 20:8 says: the king who sits on the throne of judgment scatters away all evil. And this is because they desired to see the things which you see. If therefore they desired and did not have, and you have, then you already perceive a certain participation of blessedness. But what is it that he says, and did not see? Is it not found in John 8:56: Abraham desired to see my day; he saw it and was glad? Likewise, Isaiah 6:1: I saw the Lord sitting upon a throne, high and elevated. And the same about the passion; hence chapter 53:2: we saw him, and there was no beauty. One solution is that some saw and some did not. But, as Jerome says, it is dangerous to say this. Or otherwise, that they saw, but not so manifestly. Ephesians 3:5: which in other generations was not known to the sons of men, as it is now revealed to his holy apostles. Or otherwise, that the whole is referred to the vision and hearing of his bodily presence, because to see him in the flesh was desirable to the just. An example is found in Simeon, Luke 2:10. Hence, blessed are your eyes that see etc. And did not the Jews see? I say that it is said of them that they do not see, because they see only outwardly. But the contrary is found in John 20:29, where it is said: blessed are they who have not seen and have believed. It should be said that there is the blessedness of the thing, which is had through participation, and the blessedness of hope, which is had in meriting. Hence blessed are those who have not seen, with the blessedness of hope or of merit; and blessed are those who see, with the blessedness of the thing or of participation; hence of Abraham it is said in John 8:56: he rejoiced that he might see my day; he saw it and was glad. Hear you therefore the parable of the sower etc. Here the exposition is set down. And first he concludes that they were worthy; secondly, he expounds. He says therefore, hear you therefore etc., because you are worthy to hear, and not only to hear, but to hear through me; Proverbs 1:5: the wise man hearing will be wiser. Everyone who hears the word of the kingdom etc. Here he expounds; and because he had made mention of two kinds of earth, he therefore first expounds what he had said about the bad earth, and secondly about the good earth, at but he who was sown upon good ground etc. Likewise, in the bad earth he had set down three differences: some by the wayside, some on rocky ground, some among thorns. And he expounds this. And for an understanding of this you should know that hearing the word of God ought to have one effect, namely, that it be fixed in the heart; hence: blessed is he who meditates on the law of the Lord day and night, Psalm 1:2. Elsewhere: in my heart I have hidden your words, that I may not sin against you. Likewise, another effect is that it be carried through to action. Hence James 1:22: be doers of the word and not hearers only. Now this effect is impeded in some by the first impediment and in some by the second. Regarding the first, it is set down. And it should be known that the text has an interposition, and should be understood thus: everyone who hears the word of the kingdom and does not understand it, the wicked one comes and snatches away what was sown in his heart. And this is he who was sown by the wayside. And why does he not understand? Because the wicked one comes etc. Hence, everyone who hears the word of the kingdom, i.e., of Christ preaching the kingdom of heaven, because Christ preached only the kingdom of God; for Moses preached an earthly kingdom. Hence Peter, in John 6:69: Lord, to whom shall we go? You have the words of eternal life. Some, like unbelievers, do not hear; Isaiah 65:12: I spoke, and you did not hear etc. Some there are who hear; blessed are they who hear the word of God, Luke 11:28. But he does not understand it. The Gloss says: because he hears without affection, and so he does not store it in his heart. Psalm 35:4: he would not understand, that he might do well. And what will become of this one? He is seized by thieves, because his mind is held captive by thoughts, and so it is snatched away; and this is what he says: the wicked one comes, namely, the devil, because wicked not by nature, but by perversity; and snatches away, namely, secretly, by seducing and inducing vain thought, what was sown in his heart, namely, the seed. This is he who was sown by the wayside. "Sown" sometimes designates what is sown, and sometimes the field that is sown; hence when he says what was sown, the seed is understood; but when he says he who was sown, the field is understood. For man is called a field, concerning which field Proverbs 24:27 says: work your field diligently etc. And how is he by the wayside? Because it is not guarded, against Proverbs 4:23: with all watchfulness keep your heart, because life proceeds from it. So a man is said to be sown by the wayside who receives the word but does not guard it. The second effect is to carry it through to action; hence James 1:22: be doers of the word and not hearers only. Now this effect is impeded by prosperity and by adversity. Concerning him who is impeded by adversity, he says: and he who was sown upon rocky ground etc. First, therefore, he sets down the beginning of the good; secondly, the occasion of evil, at yet he has no root in himself; thirdly, the evil, at and when tribulation arises etc. Rock is a bad heart, into which the word cannot penetrate, just as in rocky soil, where there is little earth; so some do not lay open their heart to be penetrated. For the heart is then said to be penetrable when it prefers nothing to the word, so that the word may have it as its principal root. Hence Ezekiel 11:19: I will take away from you your heart of stone etc. This one hears the word and immediately receives it with joy; therefore he takes delight in justice and is inclined to the good. Galatians 3:5: he who gives you the Spirit and works miracles among you. And so he takes delight; but it cannot be fixed, because it has no root, because it is sown on stone. But the root is charity. Ephesians 3:17: rooted and grounded in charity etc. But he is only for a time, and rejoices for a time; Sirach 6:10: there is a friend, a companion at the table, and he will not abide in the day of distress. This therefore is the occasion: that he has no root. And how is it? Because he is badly fixed. Hence he says, and when tribulation and persecution arise on account of the word etc., as when opponents arise against the faith, and tribulations through interior or exterior adversities on account of the doctrine of the word, or on account of the faith, he is immediately scandalized, because he falls back from the faith; Psalm 118:165: much peace have they who love your law, and to them there is no stumbling block. He who perseveres is a friend. And he says immediately: because even if they had charity, they could be scandalized by great tribulation. But when someone is immediately scandalized by a small tribulation, he is not rooted in charity; hence 1 Corinthians 10:13: God is faithful, who will not suffer you to be tempted above that which you are able, but will make also with temptation issue. And Hebrews 12:4: for you have not yet resisted unto blood. And according to Jerome, immediately, because there is a gap between this one and that one. And he who was sown among thorns etc. Here the impediment to bearing fruit well is set down, which sometimes comes from prosperity and sometimes from adversity; hence he says, and he who was sown among thorns, this is he who hears the word of God. These thorns are the cares of this world; for just as thorns prick and do not allow a man to rest, so neither do these cares. Therefore do not sow upon thorns. The care of this world and the deceitfulness of riches choke the word. Care regarding the future; the deceitfulness of riches regarding the present; hence when riches abound, they are deceitful; 1 Timothy 6:17: charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches. Likewise, when they are desired, they deceive with regard to satisfaction, because they do not satisfy. Likewise, they cause anxiety; therefore the Lord forbade his apostles, be not solicitous what you shall eat or what you shall drink, above at 6:31. It chokes the word. Above he said it withered; here, it chokes. For you know that a candle can be extinguished either from a lack of moisture, and then it dries up, or from an excess, and then it is choked; so also natural life, which is founded on the warm and the moist, can fail from an abundance of moisture or from a deficiency. Similarly, tribulations sometimes withdraw the moisture of present consolation, and then one is rendered unstable and withers; sometimes they increase, and then it is choked; therefore the seed is without fruit; hence he says, and it becomes unfruitful. Romans 6:21: what fruit therefore had you then in those things of which you are now ashamed? And there follows, but now being made servants of God, you have your fruit unto sanctification; Ephesians 5:9: for the fruit of the light is in all goodness and justice and truth. But he who was sown upon good ground etc. Having expounded the threefold disposition toward evil, he adds the disposition toward good, which he distinguishes by three effects, because first he hears, then further, and understands, and then he bears fruit and yields, some a hundredfold, some sixtyfold, and some thirtyfold. Let it be expounded as above. It should be known, however, that Augustine, in Book II, chapter 23 of the City of God, sets down the exposition of certain persons who wished to interpret it thus: that on the day when the Lord will come to judgment, many saints will pray for many; and according as they are better, more will be given to them. Hence to some thirty will be given, to some sixty, and to some a hundred. But this is against the faith, because mortal sins will not be forgiven, since they cannot be forgiven without charity; for mortal sins are contrary to charity, but venial sins are not; therefore, etc.

Above he set down a parable in which the impediment to the evangelical doctrine from an extrinsic cause was shown; here another parable is set down, in which the impediment to hearing the doctrine that is from an intrinsic cause is set down, because in this parable those things are drawn to us by which minds are accustomed to be preoccupied. First, therefore, he teaches about the origin of good and evil; secondly, about their progress; thirdly, about their end. The second is at and when the blade was sprung up etc. The third at and in the time of the harvest I will say to the reapers etc. Regarding the first, two things are noted. First, about the origin of good; secondly, of evil, at but while men were asleep etc. He says therefore, he proposed another parable to them. And to whom? To them. I say not to the apostles only, but also to the crowds. Hence, when he had expounded the first parable in the boat to the apostles, he turned to the crowds. Another: not a second; because he proposed not only two parables, but several; whereas "the other" is said of one of two. But he set down several, so as to provide for diverse dispositions. For some are moved by one thing, and some by another. The kingdom of heaven is likened to a man who sowed good seed in his field. In the kingdom are contained the king and those who are ruled: and these are heavenly men, who have been made equal to the angels; Psalm 90:11: he has given his angels charge over you, to keep you in all your ways etc. A man who sowed good seed. Three parables are set down consecutively about seed. The first about seed that is sown; the second about seed that is introduced; the third about seed that is multiplied. According to the intention of the letter, seed is taken differently here than above. For the seed that is sown in a man is the word of God, as is found in Luke 22. But here the man himself, in whom the seed is sown, is what is meant. And this is clear, because below he says that this seed is the children of the kingdom; hence no other exposition should be made than the one the Lord himself made. And it is called seed, because just as seed is the beginning of propagation, so good men are the foundation of the entire faith; hence from the apostles the whole Church sprouted forth. Hence Isaiah 1:9: unless the Lord of hosts had left us seed, we had been as Sodom. And this was good seed, concerning which Isaiah 6:13 says: the holy seed shall be what stands therein. Christ sowed this, and where? In his field, i.e., in the world. For the world is called a field, in which there are good and evil, which the Lord brought forth by creation; hence John 1:10: the world was made through him. And Psalm 49:11: the beauty of the field is with me. But while men were asleep etc. Having treated the origin of good, here he treats of the origin of evil. And first the occasion of the evil inflicted is set down; secondly, the manner. And first a twofold occasion is set down: one on the part of the guardians, the second on the part of the sower. On the part of the guardians he says, but while men were asleep etc., i.e., the overseers of the human race, who were appointed to guard, were sleeping, namely, by the sleep of death. The holy apostles, namely, who knew that heretics had mingled themselves with the wheat in the Church; hence Paul says: I know that after my departure ravening wolves will enter in among you, not sparing the flock. Then another occasion is set down; hence he says, his enemy came etc., i.e., the devil; Psalm 73:23: the pride of them that hate you ascends continually: of those who hate you, i.e., of the demons. Now this enmity is according to the perversity of the will. But there is a question. Is it true that any creature hates God? It should be said that love is only of a thing known. Now God can be known in two ways: in himself, or in his effects. In himself, it is impossible that he not be loved; for whatever is loved is loved under the aspect of good. Since therefore he is the first goodness, he cannot be hated. But in his effects, it is not impossible. For the demons, insofar as they exist, love him from whom they are; but certain effects displease them, namely, that they are punished against their will, that they do not punish men according to their will, and similar things. There follows the manner: and oversowed cockle. The individual words have great significance. Let us see therefore what is sown and what the manner is. What is sown is cockle, which is similar to wheat and is called darnel. What is signified by the cockle? The children of wickedness, and all who love iniquity, especially heretics. There are three kinds of evil persons: wicked Catholics, schismatics, and heretics. Wicked Catholics are signified by the chaff, concerning which it was said above in chapter 3:12: the chaff he will burn with fire. Schismatics by the husks. Heretics by the cockle. They are sown therefore in the field, i.e., in this world. Likewise, cockle has a resemblance to wheat; so these men put on an appearance of goodness, as is found in 1 Timothy 1:7: desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm. And note that above it says he sowed, and here it does not; because Catholics existed before heretics. For the devil, seeing the Church expand, envied it and sowed what was corruptive, and stirred the hearts of heretics so as to do greater harm; hence they went out from us, according to what is found in 1 John 2:19, but they were not of us, for if they had been of us, they would no doubt have remained with us. Likewise, he says in the midst of the wheat. The devil does not care that some are heretics among the Gentiles, because he possesses them all, but in the midst of the wheat and the faithful people. And this is what is said in Job 4:18: and in his angels he found wickedness. And Augustine says that no society is so good that there is not someone wicked in it; hence in the company of the apostles one was wicked, namely, Judas. Likewise, he says, and went his way: where the malice of the devil is signified. He went his way, i.e., he made himself hidden. For when he instigates, he does not always cooperate; for if everything were to succeed according to his wish, he could easily be discerned; therefore he sometimes yields to his own malice; Psalm 9:9: he lies in ambush in secret, like a lion in his den. Consequently, the progress of good and evil is treated. And when the blade was sprung up. And that you may understand, three things are considered. First, the manifestation of the good from the evil is set down; secondly, the zeal of the good against the evil; thirdly, tolerance. He says therefore, when the blade had sprung up and had brought forth fruit, then appeared the cockle also etc. For at the beginning, when it is sown, it does not appear, but when the blade grows. And this can be referred to both, both to the wheat and to the cockle. Augustine expounds it of the wheat, because when a man is small, he cannot discern; but when he grows and bears fruit and becomes spiritual, then he knows; 1 Corinthians 2:15: the spiritual man judges all things. Chrysostom expounds it of the cockle, because at first it does not appear, because heretics at first hide their teaching, because first they say and preach certain good things to the laity, and afterwards introduce certain evil things about the clergy, which are willingly heard; and so they turn the people away from love of the clergy, and so consequently from the Church. But afterwards, when they gain acceptance for their doctrine, they manifest their malice. For at first they say nothing but mild things, but afterwards they manifest themselves and their doctrine, which is understood by the wine; concerning which wine Proverbs 23:31 says: it goes in pleasantly, but in the end it will bite like a serpent. And the servants of the master of the house came etc. Here the zeal of the good against the evil is set down. And first they inquire about the origin of the evil; secondly, they are moved by zeal for the extirpation of the evil, at and the servants said etc. He says, and they came etc. First, let us see who these servants are. Below he speaks of the reapers; but these are not servants, but angels. These are good men: and this is not unfitting, since the Lord is called both the door and the doorkeeper. And the servants came, by faith; Psalm 33:6: come to him and be enlightened. They said: Lord, did you not sow good seed in your field? Did not the apostles sow good doctrine? Indeed they did. God saw all the things that he had made, and they were very good, Genesis 1:31. From where then does it have cockle? A similar question is found in Jeremiah 2:21: I planted you a chosen vineyard; how then are you turned unto me into the depraved ways of a strange vineyard? The Lord answers, and he said to them: an enemy has done this. And note that this is not from the original creation, but is what exists in men from the devil; Wisdom 2:24: by the envy of the devil, death came into the world. The devil is called a man on account of his falling away from divinity; Psalm 9:20: arise, O Lord, let not man be strengthened. This man is called an enemy on account of his consummate malice; Genesis 3:15: I will put enmities between you and him. And the servants said. Here it is said that the servants are moved by zeal for the extirpation of the evil. Will you that we go and gather it up? Two praiseworthy things are said of them here: that they are moved to destroy evil; 1 Corinthians 5:13: put away the evil one from among yourselves. Likewise, another praiseworthy thing, that they did not wish to do this of their own initiative, but by the command of the Lord; hence Tobit 4:20: bless God at all times, and let all your counsels abide in him. And he said to them. Note, this is the third point, namely, the tolerance of the wicked; concerning this, Ecclesiastes 8:11 says: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear. And first he shows his purpose; secondly, he assigns the reason; thirdly, he sets down the limit of tolerance, because he will not always tolerate. He says therefore, no, i.e., I do not will that you gather them yet; 2 Peter 3:9: the Lord does not delay his promise, but deals patiently. Lest perhaps: here he sets down the reason. And at first glance you should note that good is great and victorious over evil, because good can exist without evil, but evil cannot exist without good; therefore the Lord tolerates many evils, so that they may come, or even so that many goods may not perish. Therefore he says, lest perhaps, gathering up the cockle, i.e., the wicked, or heretics etc., you root up the wheat also together with it. There are four reasons why the wicked should not be rooted up because of the good. One reason is that through the wicked, the good are exercised; 1 Corinthians 11:19: there must be heresies, that they who are approved may be made manifest among you; Proverbs 11:29: the fool shall serve the wise. If there had been no heretics, the knowledge of the saints, of Augustine and others, would not have shone forth. Hence he who would root out the wicked would root out many goods as well. Likewise, it happens that he who is now wicked later becomes good, like Paul. Hence if Paul had been killed, we would lack the teaching of so great a master, which God forbid. Therefore, if you wish to root out, you will root up the wheat as well, namely, him who will be wheat; Psalm 67:23: the Lord said: I will bring back from Basan, I will bring back into the depths of the sea. The third reason is that some seem wicked and are not; therefore if you wished to root out the wicked, you would immediately uproot many good persons. And this is apparent, because God did not wish them to be gathered until they reached perfect maturity; hence 1 Corinthians 4:5: judge not before the time. The fourth reason is that someone is sometimes of great power; therefore if he is excluded, he draws many with him, and so with that one wicked man, many perish. Therefore a congregation is not excommunicated, nor a prince of the people, lest with one many should fall. Concerning such a one is understood what is said in Apocalypse 12:4, that the dragon drew the third part of the stars with him, etc. And Genesis 18:25: far be it from you to do this thing and to slay the just with the wicked. But will they always be spared? No, but until a time; hence he says, let both grow until the harvest etc. A similar statement is found in Apocalypse 22:11: he that hurts, let him hurt still; and he that is filthy, let him be filthy still. Let both grow until the harvest. Against this statement it is objected that Isaiah 1:16 says: take away the evil of your thoughts etc. Likewise, 1 Corinthians 5:7: purge out the old leaven, that you may be a new lump, as you are unleavened etc. What then does he mean by let them be etc.? Chrysostom says that he is speaking about killing. Hence heretics are not to be killed, because many evils would follow from it. Augustine, in a certain letter, says that it once seemed to him that they should not be killed; but afterwards he learned by experience that many are converted through force: for the Lord draws some by force, as he drew Paul. Hence this one who was converted by compulsion profited more than all the others who believed voluntarily. And Augustine treated this opinion (or question). Hence according to Chrysostom's view, if it cannot be done without danger, it should not be done, except where a greater danger is feared. And this is clear by induction in all cases, because even if they are wicked, they are useful for the exercise of the good. Yet because it is more to be feared that the evangelical doctrine may perish through them in others, therefore, etc. Likewise, some who are now wicked later become good. It is true that they should not be killed immediately, but, as is found in Titus 3:10, a man that is a heretic, after the first and second admonition, avoid. To the other objection, the third one, that many seem wicked who are good, it is true if it were done indiscriminately, as is found in 1 Timothy 4. Likewise, as to what was said, that a prince of the people should not be excommunicated, if you see that the scandal would be greater if he were excommunicated than in the offense he commits, he should not be excommunicated; but if he had done something that endangered the faith, without doubt he should be excommunicated, whatever damage might follow. And in the time of the harvest I will say to the reapers etc. Above, the Lord expounded parabolically the origin of good and evil, and the progress of each; here the end of each is treated. And first the time of the end is set down; secondly, the ministers are set down; thirdly, the manner and order, each of which is ordered to the end. The time is touched on when he says, in the time of the harvest etc. The time of harvest is the time of the gathering of the fruit that is expected from the seeds. Now there is a twofold gathering: one in the present Church, another in the heavenly Church. And therefore there is a twofold harvest: one of the gathering of fruits in the present; concerning this, John 4:35: lift up your eyes and see the countries, for they are white already to harvest. Likewise, the time of harvest in the Church triumphant; hence below, in the same place, it is said that the harvest is the consummation of the world; therefore it is deferred until that time. Who are the ministers? The reapers. Hence, I will say to the reapers. The reapers of the first harvest were the apostles: for they gathered and converted the whole world, of whom John 4:38 says: I have sent you to reap that which you did not sow. In the second harvest the reapers will be angels; Apocalypse 14:15, it was said to a certain angel: thrust in your sickle and reap, for the hour is come to reap, for the harvest of the earth is ripe etc. For those things which are done through God are to be believed to be done through the ministry of angels; hence it is said of the angels in Psalm 102:21: his ministers, who do his will. But let us see the order, and in what way they attain the end, and what end. And first concerning the wicked; secondly, concerning the good. Concerning the wicked, it should be known that first they are gathered; secondly, they are bound; thirdly, they are burned. In the first is the separation of the wicked from the good. As long as this present time endures, the wicked are with the good, the cockle with the wheat, the lily among thorns, as is found in Song of Songs 2:2; below at 25:31: when the Son of man shall come, he shall separate the good from the wicked, the goats from the lambs. Hence he says, gather up first the cockle etc. At present, good things and evil things fall upon the good and the wicked almost indiscriminately: and this is what is said in Ecclesiastes 9:3, that this is the worst among all things that are done under the sun, that the same things happen to all; but then good things shall be rendered to the good, and evil things to the evil. Therefore, lest they be entangled, they must be separated and bound. Hence, and bind it into bundles. In the binding is signified the perpetuity of punishment; Psalm 149:8: to bind their kings in fetters etc.; below at 22:13: bind his hands and feet and cast him into the exterior darkness, which signifies the impenitence and irrevocability of eternal damnation. Into bundles. All will be separated from the vision of God: the punishment of loss will be equal for all; therefore they will be placed in bundles, as is found in Leviticus 13, where it is taught to discern between blood and blood, between leprosy and leprosy; and Isaiah 27:8: in measure against measure. And for what purpose? To burn them, i.e., they shall be delivered to eternal fire. Concerning this, Luke 16:24 says: I am tormented in this flame. Then when he says, but gather the wheat into my barn, the end of the good is set down; and, conversely, three things are set down, namely, purity, unity, and tranquility. Purity, when he says wheat. But note that the cockle was bound, and therefore was not winnowed; but the wheat was winnowed. And this signifies that the wicked will be sent to hell with their defilements; but the good will be thoroughly purified; Isaiah 35:8: it shall be called the holy way; the unclean shall not pass over it. Likewise, there is among them unity; hence gather. Among the wicked there are always quarrels, and therefore they have no unity; but the good are gathered together; Psalm 49:5: gather together his saints to him, who set his covenant above sacrifices etc.; and below at 24:28: wherever the body shall be, there shall the eagles also be gathered together. Likewise, there shall be among them tranquility; hence he says into my barn. A barn is made for the preservation of the harvest; so that homeland will be the barn of the saints, where they shall be with praise and everlasting joy, as is found in Isaiah 35:10.

Through two parables he shows the progress of the evangelical teaching. But because someone might say: if it is so, that it is impeded in such a way that some seed falls by the wayside, some on rocky ground, etc., it seems that it cannot make progress; therefore he adds parabolically about its progress, namely, that it progressed on account of two things. First, on account of its apparent smallness; secondly, on account of its hiddenness. Therefore he sets forth two parables. The second is at he spoke another parable to them. Thirdly, he confirms the manner by the authority of the prophet, at all these things Jesus spoke in parables. Regarding the first, he first treats of the sowing; secondly, of the smallness of the seed; thirdly, of the greatness of the fruit. The second is at which indeed is the least of all seeds; the third at but when it is grown, it is greater than all herbs. He says therefore the kingdom of heaven is like a grain of mustard seed, etc. In a kingdom there is a king, a prince, subjects, and also those imprisoned. Likewise riches, etc. Therefore we can liken the kingdom to all these things. What he says then, that the kingdom of heaven is like a grain of mustard seed, can be explained, as Jerome says, as meaning that by the grain of mustard seed the evangelical teaching is understood. And why? Because that grain is pungent; likewise it repels poisons. And this is signified, because the evangelical teaching through faith makes one fervent; below 17:19: if you have faith as a grain of mustard seed, you shall say to this mountain, remove from hence, and it shall remove; and nothing shall be impossible to you. Likewise it excludes errors; hence it is useful for reproof, as is stated in 2 Tim 3:16. Which a man took and sowed. This man is Christ, who sowed this seed; or any man who sows the evangelical teaching. In his field, i.e., in his heart, when he gives assent to it. Christ sowed, because he gave the faith in which we are saved; Eph 2:8: for by grace you are saved through faith, and that not of yourselves, for it is the gift of God. Likewise anyone who obeys sows in a field, i.e., in his heart; Prov 24:27: diligently till your field. In this field there are diverse seeds, which are diverse teachings. The teachings of Jerome and Augustine seem great, and are confirmed by weighty arguments: likewise the teaching of the law. But the teaching of the evangelical law appeared small, because it preached a God who suffered, was crucified, and the like. And who could believe this? 1 Cor 1:18: for the word of the cross is foolishness indeed to those who perish, but to those who are saved, that is, to us, it is the power of God. And therefore he says which indeed is the least of all seeds; hence at first it appeared very small. Then follows its greatness. And first its greatness is set forth; secondly it is confirmed, at but when it is grown, i.e., when it has sprouted, it is greater than all herbs, because the evangelical teaching bore more fruit than the teaching of the law, since the teaching of the law bore fruit only among the Jews; hence it was said in Ps 147:20: he has not done in like manner to every nation, and his judgments he has not made manifest to them. For there was no philosopher who could convert an entire country to his teaching: for if some philosopher, such as Plato, had said that such and such a one would come, he would not have been believed. Ps 118:85: the wicked have told me fables, but not as your law. It is greater, therefore, in solidity, in universality, and in usefulness. In solidity, and it becomes a tree, because other teachings are soft herbs, having nothing firm, because they are subject to human reason: Wis 9:14: for the thoughts of mortal men are fearful, and our counsels uncertain; but this is a firm tree; Ps 118:89: forever, O Lord, your word stands firm; Luke 21:33: heaven and earth shall pass away, but my words shall not pass away. Therefore as this tree is related to other trees, so this teaching is related to others. So that the birds of the air come and dwell in its branches. Likewise it excels in the universality of its teaching: because this science has many branches, and furnishes a man with what is necessary for life. Hence if there are married persons, they have through it how they ought to govern themselves; if clerics, how they should live, and so on for others: therefore the diverse teachings are diverse branches. Likewise it excels in usefulness, because the birds dwell in its branches, i.e., all who have their mind in heaven; Phil 3:20: our conversation is in heaven. They come and meditate and rest: for those who dwell on the earth are not birds; 2 Cor 4:18: while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. Chrysostom explains it of the apostles, whom he compared to the grain of mustard seed because they were fervent in spirit; and this a man sowed, i.e., Christ, in a field, i.e., in the Church, from which all the fruitfulness of the Church came about: and they were few and lowly; for no science was spread abroad by such lowly men; hence the Apostle, 1 Cor 1:27: not many wise, or mighty, not many noble; but the foolish things of the world God has chosen to confound the wise, etc. But when it is grown, it is greater, in effect, than all, because the apostles produced greater fruit. Alexander converted one part of the world to himself, Rome likewise, but never as much as these, who accomplished so much. So that the birds of the air, i.e., the good, rest in its branches, i.e., in their teachings; Zech 8:23: they shall take hold of the skirt of a man that is a Jew, saying: we will go with you; for we have heard that God is with you. Hilary explains it of Christ, who was the grain of mustard seed on account of his fervor, because he was full of the Holy Spirit, which he sowed, afterwards in his death, in a field, i.e., among the people, which was very small on account of the contempt of unbelievers; Isa 53:2: we have seen him, and there was no beauty in him, and we desired him, despised and the most abject of men, a man of sorrows and acquainted with infirmity. And it is greater than all herbs, i.e., than all the perfect. Gold shall not be compared to it. And the perfect are compared to herbs, because herbs are given to the sick: let him that is weak eat herbs. But the teaching of Christ is given to the perfect, and so it becomes a tree. And this is signified by the tree of which we read in Dan 4:7ff. He spoke another parable to them. Here is set forth the parable about progress, and it is shown to be marvelous, because it proceeds from a hidden seed; hence he says the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened. Note that it is not unfitting for the same thing to be interpreted sometimes in a good sense, sometimes in a bad sense, just as a rock is sometimes interpreted as Christ, sometimes as the contrary, as hardness; Ezek 36:26: I will take away from you the stony heart out of your flesh. So leaven is sometimes interpreted in a bad sense, insofar as it involves corruption; 1 Cor 5:7: purge out the old leaven, etc. Likewise ibid.: not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. But insofar as it has fervor and the power of expanding, it is taken in a good sense. What then is signified by it? Four things are signified. Chrysostom says that this leaven is the apostles. The woman is the divine wisdom; she hid them in three measures of meal, i.e., she oppressed them with tribulations. But first she chose them; hence John 15:19: I have chosen you out of the world, that you should go forth. Those she sent among the faithful, she placed in three measures of meal. A measure is a unit of capacity, and equals a bushel and a half; i.e., in three measures of meal. And why in three? A finite number is used for an infinite, because among many nations. Or on account of the three parts of the world, because they were sent to all; or on account of the nations which sprang from the three sons of Noah. Until the whole was leavened, i.e., until all were converted to God; Ps 18:5: their sound has gone forth into all the earth, and their words unto the ends of the world. Or otherwise, according to Augustine, by the leaven is signified the fervor of charity, because just as leaven expands, so does charity; Ps 118:32: I have run the way of your commandments, when you enlarged my heart. The woman is reason, or the soul; she hid it in three measures, i.e., in the whole heart, in the whole soul, in all one's strength. Or by the three measures are meant three states, namely, of prelates, of contemplatives, and of actives, who are understood by Noah, Job, and Daniel. Or they can be referred to the hundredfold, sixtyfold, and thirtyfold fruit. Jerome explains it of the evangelical teaching, which the woman, i.e., wisdom, hid in three measures, which are spirit and soul, or the irascible, the concupiscible, and the rational. Or otherwise, by the woman is understood faith; by the three measures, the three Persons in the Godhead. Hilary explains it of Christ, who is the leaven, which by the providence of the Father was hidden in the world in a threefold law: the law of nature, the Mosaic law, and the evangelical law. All these things Jesus spoke in parables, etc. Having set forth the diverse parables to the crowds, here he confirms, or approves, by the authority of the prophet. And it is divided into three parts; because first the custom of Christ regarding parabolic teaching is set forth; secondly, the authority is adduced; thirdly, the exposition of the foregoing is given. The second is at that it might be fulfilled which was spoken by the prophet; the third at then having sent away the multitudes, he came into the house. He says therefore all these things Jesus spoke in parables to the multitudes. Why then did he speak to the crowds in parables? The reason is twofold: because in the crowd there were mingled some who were faithful and some who were unfaithful, likewise some who were well-disposed and some who were ill-disposed. On account of the ill-disposed and the unfaithful he spoke thus, so that they might not understand, as was said above, that seeing they may not see; on account of the faithful, so that they might better grasp and better retain. And this is stated in Mark 4:33f. Paul, 1 Cor 3:1: I could not speak to you as to spiritual men, but as to carnal. And without parables he did not speak to them. This seems to be false, because in the Sermon on the Mount, and in many other places, he did not speak in parables. Chrysostom solves this by saying that it is true of this entire discourse, because this entire address to the crowds he spoke parabolically. Augustine says that he never spoke to the crowds without parables, because there was no discourse that he delivered to the crowds without mixing in some parable. Hence in the Sermon on the Mount he mixed them in, where he said let not your left hand know what your right hand does. And he says that if somewhere he is found to be without a parable, it should be said that the Evangelists did not narrate in order: hence even if a parable is not written, one should be understood, because of the fact that it says here that without parables he did not speak to them, and that he always mixed in parables. That it might be fulfilled which was spoken by the prophet saying: I will open my mouth in parables. In two ways the Lord spoke to the human race. First, in the prophets; secondly, in himself; Isa 52:6: behold, I who spoke, behold I am here. In both cases he spoke parabolically: in the prophets in many ways, and through himself likewise: for what was done in the prophets was a sign of what was to be done through Christ; hence he says, I, the Lord, who opened the mouth of the prophets in parables, will open it in myself. I will utter things hidden from the foundation of the world. In the opening of the mouth there is a manifestation of secrets, as above; utterance comes from the inmost depths. He utters when from the depth of wisdom he sends forth; Ps 44:2: my heart has uttered a good word. The wisdom of the Lord is hidden; Job 28:21: it is hidden from the eyes of all the living; John 1:18: no man has seen God at any time; the only begotten Son who is in the bosom of the Father, he has declared him, etc. He uttered things hidden, and which were concealed from the foundation of the world; Eph 3:5: which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit. Or otherwise: I will utter things which are from the foundation of the world, which are hidden. And why? Because he himself is from the foundation of the world, and he revealed himself to us through the things he made; Rom 1:20: the invisible things of God are clearly seen, being understood through the things that are made. Then having sent away the multitudes, he came into the house. Here one of the foregoing parables is expounded. And first the place is described; secondly, the question of the disciples; thirdly, the exposition. He says therefore then having sent away the multitudes, he came into the house. In this an example is given us, that if we wish to investigate secrets, we ought to enter into a secret place; Wis 8:16: when I go into my house, I shall find rest with her; Sir 32:15: run ahead to your house, and there withdraw, and there play, and pursue your thoughts, and not in sins and proud words, etc. And his disciples came to him saying: explain to us the parable of the weeds of the field, etc., because about this one they had greater doubt. Sometimes out of reverence they did not dare to approach, as is stated in John 4:27, that no one said to him, why are you speaking with that woman, etc. But here they took a special boldness, because they had heard to you it is given to know the mysteries of the kingdom of heaven. So if we wish to acquire anything mystical, we ought to approach him; Ps 33:6: come to him and be enlightened. He answered and said. Here is set forth the exposition of the parable of the weeds. And first as to the first sowing; secondly, as to the oversowing; thirdly, as to both. And first he explains what the sower is, what the field, what the seed. He that sows the good seed is the Son of man. He calls himself the Son of man, both on account of humility, and to refute future heretics: for some denied that he was God, and others that he was man. Hence he says he is the Son of man, which pertains to his humanity; and to sow spiritual things pertains to God. Ps 4:7: the light of your countenance, O Lord, is signed upon us, etc. The field is the world, which he himself created; hence above he said, in his field; John 1:11: he came unto his own, etc. Likewise ibid.: the world was made by him. And the good seed, these are the children of the kingdom, from whom others were propagated, who were good sons; and if sons, heirs also, Rom 8:17. Then he explains what pertains to the oversowing, and says what the seed is. And the weeds are the children of the wicked one; Isa 1:4: woe to the sinful nation, a seed of evildoers, wicked children. Then he says who the sower is, saying and the enemy who sowed them is the devil, who introduced sin; Wis 2:24: by the envy of the devil, death came into the world. Then the distinction is treated, and he does three things: first, the time is set forth; secondly, the ministers; thirdly, the distinction. He sets forth the time: and the harvest is the consummation of the world. As was said, the first gathering was made by the apostles, of which John 4:35 says: lift up your eyes, and see the countries, for they are white already to harvest. But the other, in which there will be the gathering of the fruit, of which Gal 6:8 says: what things a man shall sow, those also shall he reap. And the reapers are the angels. For just as in the present Church the good ministers are men, so then they will be angels. Then he sets forth the end of both, at even as the weeds therefore are gathered up, etc. And first as to the wicked; secondly, as to the good; thirdly, he rouses them to a spiritual understanding. He says therefore even as the weeds are gathered up and burnt with fire, so shall it be at the consummation of the world. The Son of man shall send his angels (these words show him to be both man and God) and they shall gather out of his kingdom all scandals. He refers this to sins which are committed against one's neighbor. But what follows, and those who work iniquity, refers to other sins. And what is said, kingdom, is understood of the present Church, because in the triumphant Church there are no scandals, and man will know through the tribulation preceding the final judgment. Augustine says that we do not read that the wicked serve to reward the good, but the good are sometimes found to punish the wicked. What he says, then, all, is to be understood in the present Church, by sending tribulations, through which both the good and the wicked are punished. Chrysostom explains by kingdom the heavenly homeland. And what is said, all scandals, does not mean that they are there, but that they will not be there. Hence they shall gather and separate the wicked from the good, so that they may not be with them, and shall cast them into the furnace of fire. The punishment of loss is the deprivation of the divine vision. But the punishment of sense is touched upon when it says and shall cast them into the furnace of fire; Apoc 21:27: there shall not enter into it anything defiled. And he shall cast them, i.e., the Son of man by his judicial power, into the furnace of fire; hence it will be said: depart, you cursed, into everlasting fire. There shall be weeping and gnashing of teeth. This has been explained above; yet from this it can be gathered that the damned will be punished both in soul and in body; hence above 10:28: fear him who can destroy both soul and body in hell. For weeping pertains to the eyes, gnashing to the teeth; but eyes and teeth are bodily members, in which the truth of the resurrection is signified. Likewise by weeping, which is quickly caused by smoke, the punishment of fire is signified; by gnashing of teeth, cold. Job 24:19: let him pass from the snow waters to excessive heat. Or otherwise, weeping comes from sorrow, gnashing from anger, hence Acts 7:54 says that they gnashed their teeth at him. Isa 65:14: my servants shall rejoice for the joy of their heart, and you shall cry out for sorrow of heart, and shall howl for grief of spirit. Luke 6:25: woe to you who laugh, for you shall weep. Likewise in the gnashing is signified impatience and strife; Apoc 16:10: they gnawed their tongues for inability to endure. Then shall the just shine as the sun in the kingdom of their Father. Here he explains as to the good; and in them there will be a twofold splendor, namely, in the soul, by which they will see God; Ps 35:10: in your light we shall see light, namely, uncreated light; Isa 58:11: and he shall fill your soul with brightness. And it will overflow into the body; Phil 3:21: he will reform the body of our lowliness, made like to the body of his glory. Wis 3:7: the just shall shine, and shall run to and fro like sparks among the reeds, etc. What he says, as the sun, is not to be understood absolutely by an equality in every respect: for they will have greater splendor; but because among sensible things, what shines most is the sun. Yet there is a likeness to the sun, because just as the sun does not change, so neither does the just man; Sir 27:12: a holy man continues in wisdom as the sun; but a fool is changed as the moon. Then he rouses them to a spiritual understanding: he that has ears to hear, namely, interior ears, let him hear, understanding; Isa 50:5: the Lord has opened my ear.

In the preceding part he showed the power of the Gospel teaching, etc.; here he shows the end, which is future glory. And concerning this he does two things. First, he shows how it was demonstrated in the transfiguration; secondly, how one can arrive at it, in chapter 18, in that hour, etc. Concerning the first, two things. First, the future glory is demonstrated; secondly, he commands concealment; thirdly, he presents a question. The second is at and as they came down from the mountain, etc.; the third at and the disciples asked him, etc. Concerning the first, three things. First, the circumstances of the transfiguration are presented; secondly, the transfiguration itself; thirdly, its effect. The second is at and he was transfigured before them; the third at and the disciples hearing, fell upon their face. Now he presents three circumstances, namely: the time, the disciples, and the place. He presents the time when he says after six days. But here there is a literal question: why, immediately after he said, there are some of them that stand here, etc., was he not immediately transfigured? Chrysostom resolves this. First, so that he might kindle the desire of the apostles; secondly, so that he might mitigate their envy, because perhaps after that saying they were troubled. But what is it that here it says after six days, while in Luke it says after eight days? It is clear that Luke counts the day on which he spoke and the day of the transfiguration; but Matthew counts only the intermediate days; therefore, removing the first and last, there remain only six days. By the six days are signified the six ages, after which we hope to come to future glory. Likewise, in six days he perfected his works; and therefore after six days the Lord wills to show himself, because unless we are elevated to God above all creatures, which the Lord created in those six days, we cannot arrive at the kingdom of God. Then he took Peter, James, and John. Why not all? To signify that not all who are called will arrive; hence below at 20:16: many are called, but few are chosen. And why only three? To signify that none will arrive except in faith in the Trinity. Mark 16:16: he that shall believe and is baptized shall be saved. But why these rather than others? The reason is that Peter was the most fervent. John, because he was especially beloved. Likewise James, because he was the chief combatant against the enemies of the faith; hence Herod killed him first, because he believed he would accomplish something great for the Jews, as in Acts 12:2: and he killed James, etc., and it follows, because he saw that it pleased the Jews, etc. And he led them up into a high mountain apart, etc. Why onto a mountain? To signify that no one is led to contemplate unless he ascends the mountain, as in Genesis 19:17 concerning Lot: save yourself on the mountain. And he says high indeed, on account of the loftiness of contemplation. Isaiah 2:2: it shall be exalted above the hills, and all nations shall flow unto it, and many people shall go and say: come, let us go up to the mountain of the Lord. Because above every height of knowledge and virtue will be that height of glory. Likewise apart, because they separated themselves from the wicked. Below at 25:32: he shall separate them, as lambs from goats. Then follows the transfiguration: and he was transfigured before them. And first the transfiguration is presented; secondly, the testimony, at while he was yet speaking, etc. Concerning the first, the transfiguration is presented; secondly, the manner; thirdly, Peter's admiration. He says therefore and he was transfigured, i.e., he changed his figure, before them. To be transfigured is the same as to be changed from one's proper figure, as is found in 2 Corinthians 11, that Satan transforms himself into an angel of light. Therefore it is not surprising if the just are transfigured into the figure of glory; therefore he was transfigured, because he set aside what was his own. Some have said that he assumed another body, which is false; but anyone who is changed in figure regarding his outward appearance is said to be transfigured: just as when someone is healthy and ruddy, when he is sick he becomes pale, and so is said to be transfigured. So Christ, because he appeared in another form than that in which he usually appeared, for his body was not luminous but only received brightness, is therefore said to have been transfigured. Therefore it follows and his face did shine as the sun; where the manner is touched upon. And first it is demonstrated with respect to the brightness of his face; secondly, with respect to the whiteness of his garments; thirdly, with respect to the testimony. He says therefore and his face did shine as the sun. Here he revealed the future glory, where bodies will be bright and shining. And this brightness was not from his essence, but from the brightness of his interior soul full of charity; Isaiah 58:8: then shall your light break forth as the morning, and it follows, and the glory of the Lord shall gather you up. Hence there was a certain refulgence in his body. For the soul of Christ saw God, and above every brightness, from the beginning of his conception; John 1:14: we saw his glory. If therefore in other blessed ones brightness is derived from the soul to the body, why not in Christ, who was God and man? It must be said that because he was God, the order of human nature was in his power. Now this is the order: that the parts communicate to each other, so that when the body is injured, there is compassion in the soul, and from the soul the body is affected. But this order was subject to Christ. Hence joy was so perfect in the higher part that it did not flow outward; hence he was both perfectly a wayfarer and perfectly a comprehensor. Hence when he willed, the overflow did not occur, but when he willed, the overflow occurred, and he appeared resplendent. But was not the endowment in Christ? Some say yes, and that he received all the endowments while on the way: the endowment of subtlety at his birth, of agility in walking on the waters, of brightness here, of impassibility in administering the sacrament of the altar. But I do not believe this, because an endowment is a certain property of glory itself. Hence that he walked on the sea, that he shone forth, all was by divine power, because the endowment of glory is incompatible with the state of a wayfarer; but it had a certain likeness, because his face did shine as the sun; Apocalypse 1:16: his face was as the sun shining in his power. But it can be objected that the just shall shine as the sun. Therefore the splendor of Christ will not be greater than that of others. I say that it will be. But because among sensible things there is nothing brighter to which it can be compared, therefore it is compared to the sun. And his garments became white as snow. Here concerning the garments. This shows that it was not by a change in Christ, nor by an endowment, because garments are not capable of receiving an endowment. By the garments the saints are signified; Isaiah 49:18: as I live, says the Lord, you shall be clothed with all these as with an ornament. And he says they became white as snow. Snow has whiteness and coldness; so the saints have the whiteness of glory; Wisdom 3:7: the just shall shine and shall run to and fro like sparks among the reeds, etc. Likewise they will have refreshment from the heat of concupiscence; in Psalm 67:15: they shall be made white as snow in Selmon. Or by the garments is understood the letter of sacred Scripture. And behold there appeared to them Moses and Elijah. And why did they appear? Chrysostom assigns the reasons. The first reason is to confirm the faith of the disciples. He had asked above: whom do men say that the Son of man is? etc. And they said: some, Elijah, etc. But in order to show the difference between himself and them, he willed to bring them forth; Psalm 85:8: there is none among the gods like unto you, O Lord, etc. The second reason is to confute the Jews. For they said that he was a transgressor of the law; likewise they said that he was a blasphemer, as is found in John 10:33: for a good work we stone you not, but for blasphemy. Therefore, because Elijah was the holiest of all the prophets, and Moses was the lawgiver, he showed himself before Moses and Elijah, because he was not contrary to God, nor a transgressor of the law. The third reason is to show that he is the judge of the living and the dead, because Elijah was living, and Moses was dead. The fourth reason is for the reassurance of Peter; because Peter had rebuked the Lord concerning his death, therefore he shows that those who expose themselves to death are not to be rebuked, by invoking these two; because Elijah exposed himself to death before Jezebel, and similarly Moses exposed himself on account of the law. The fifth reason is that there were two things in him which he willed to show in these two, namely, meekness, which he shows in Moses, and the example of zeal for God, which he shows in Elijah, of whom it is said that Elijah rose up like fire, and his word burned like a torch. The sixth reason is assigned in the Gloss, because all the law and the prophets bore testimony to Christ. Hence Luke 24:44: all things must be fulfilled which are written in the law and the prophets concerning me. But then there is a question. Concerning Elijah it is not surprising if he was there, because he is living; but concerning Moses the question is how he was there. Some have said that an angel was there in his place. But this is nothing, because Moses was there in soul only. But how was he seen? It must be said that he was seen in the way angels are seen. Then follows Peter's response: and Peter answering, said, etc. And we can interpret this as referring either to carnality or to devotion. Chrysostom refers it to carnality. Above, Christ had said that he would suffer, and Peter had rebuked him, at which he reproved him. Hence Moses and Elijah appeared speaking of his passion; therefore when Peter heard them speaking of it, he could not bear to hear it. Hence he did not wish to oppose directly; therefore he thought that if they remained there, he would escape death. So, lest they depart quickly, he said let us make here three tabernacles. And why did he say one for Moses, and one for Elijah? Because he saw him disposed toward death, he wanted them to prevent his death. Concerning Elijah it is read in 4 Kings 1:10 that when the king sent a captain of fifty, he made fire come down from heaven. Likewise it is read of Moses in Numbers 16:32 that when a quarrel arose at the tabernacle, a cloud descended. Therefore he thought that through Moses a cloud could be obtained, and through Elijah, fire. But others refer it to Peter's devotion. And according to this he does two things: first, he touches upon the affection; secondly, the counsel, at if you will, etc. He says therefore Lord, it is good for us to be here. From exceeding fervor, seeing the glory, he was so moved that he would never have wished to be separated, if God had willed it. And what shall it be for those who will be in perfect glory? Hence those dwelling in that blessedness will never wish to be separated; Psalm 72:28: it is good for me to adhere to God, etc. Secondly, he gives counsel, and as Luke 9:23 says, not knowing what he said; hence he says if you will, let us make here three tabernacles: because we ought to submit our will to the divine will, as above at 6:10: your will be done, etc. Hence in this Peter spoke well; but in the other matter he spoke badly, because he believed that glory could be had without death, which is against 2 Corinthians 5:1: for we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven. Likewise because he believed that the glory of the saints would be in this world, which is not here but in heaven; above at 5:12: be glad and rejoice, for your reward is very great in heaven. Likewise because he believed that they would need dwellings; but they do not need them here, for they have them in heaven, as Apocalypse 21:3: behold the tabernacle of God with men. Likewise because he wanted three tabernacles to be made: for one suffices for the Father, and the Son, and the Holy Spirit. Likewise because he compared Christ to the others: but this ought not to be done; Job 32:21: I will not equate God to man. Peter, all have one tabernacle, which is faith. Then follows the testimony: and while he was yet speaking, behold a bright cloud overshadowed them, etc. Peter was speaking foolishly, therefore he was unworthy of an answer. He wanted a material testimony; therefore the Lord willed to show that the saints do not need one. Likewise he willed to show himself through the cloud; Psalm 67:35: his magnificence is in the clouds. But sometimes a bright cloud appears, and sometimes a dark cloud; in Exodus 19:18 it is said that a cloud of darkness appeared; but here a bright one appears, because it signifies the consolation of glory, for then they will be protected from all heat; Apocalypse 21:4: God shall wipe away all tears from the eyes of the saints, and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away. Then follows the testimony from the voice of the Father; hence and a voice from the cloud, saying, etc. But why from the cloud? To signify that it is the voice of the Father. The Lord dwells in the cloud. This is my beloved Son, in whom I am well pleased. The dignity of Christ is touched upon from the property of sonship, from the perfection of love, and from the conformity of operation. Hence he says this is, as though a singular Son. Others are sons by adoption; Psalm 81:6: I have said: you are gods, and all of you sons of the Most High; but this one is the true Son, namely in a singular way, as 1 John 5:20: the Son of God has come and has given us understanding, that we may know the true God. Likewise, in another way, beloved. Our love arises from the goodness of a creature. For a thing is not good because I love it, but because it is good, I love it. But the love of God is the cause of the goodness of things. And just as God poured out goodness upon creatures through creation, so upon his Son through generation, because he communicates all his goodness to the Son; hence creatures are blessed by participation, but to the Son he gave everything; John 3:35: the Father loves the Son and has given all things into his hands. Hence love itself proceeds from the Father loving the Son and from the Son loving the Father. But it happens that something is given to someone, and he does not make good use of what is given, and therefore does not please the giver; but God gave to this one the fullness, and he used it well; therefore he was pleased with him; hence he says in whom I am well pleased. The same is found above at 12:18: in whom I am well pleased, and in whom my soul rests. Because therefore he is such, hear him. Hence he intimates that he has been given as the teacher of all; Deuteronomy 18:15: the Lord will raise up a prophet from your nation; hear him as you would me. Or hear him, not Moses, not Elijah, except insofar as they teach Christ, or the teaching of Christ. Note that Christ had testimony from heaven from the Father, from hell from Moses, and from Elijah from paradise, and from the disciples from earth: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth, Philippians 2:10. Likewise it should be noted that there is a twofold regeneration: one in baptism, the other when we shall be cleansed from every defilement of spirit. Hence in baptism Jesus was designated by the dove, which is a simple animal, to designate simplicity; it is also a fruitful animal, to designate the other regeneration. He appeared in a bright cloud, to designate brightness and the extinction of all concupiscence; Isaiah 4:5: and the Lord will create upon every place of Mount Sion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire by night. And the disciples hearing fell upon their face, and were very much afraid. Having presented the transfiguration, here he presents its effect upon the disciples. And first, fear is presented; secondly, Christ's strengthening against fear; thirdly, its effect. The second is at and Jesus came, etc.; the third at and they lifting up their eyes, saw no one. He says therefore and hearing. They heard the voice of the Father from the cloud, as is said in 2 Peter 1:18: this voice we heard when we were on the mountain. And he presents a sign of fear, because they fell upon their face. Then follows the fear: and they were very much afraid. But why were they afraid? Jerome gives three reasons. First, because they recognized that they had erred, as is said of Adam in Genesis 3:10: Lord, I heard your voice and was afraid, because I was naked. Likewise because they were enveloped in the cloud, they recognized the presence of the divine majesty; Exodus 13:21: and the Lord went before them to show the way by day in a pillar of a cloud, etc. And it is natural that everyone is astonished at what he is unaccustomed to. Likewise on account of the voice from the cloud; Deuteronomy 5:26: what is all flesh that it should hear the voice of the living God? And from this their strength failed, because they fell upon their face. But it should be noted that the wicked fall differently than the saints. The wicked fall backward, as is found in 1 Kings 4:18 concerning Eli, who when he had heard the reports about the ark of the Lord, fell from his chair and, his neck broken, expired. But the saints fall upon their faces; Apocalypse 7:11: they fell upon their faces. And the reason is that we do not see what is behind us. Ecclesiastes 2:14: the eyes of a wise man are in his head. Then Christ's strengthening is presented. And he strengthens them by deed and by word: by deed, against fear and against falling; against fear, by his presence, because Jesus came. Psalm 22:4: I will fear no evils, for you are with me. And above at 14:27: it is I, be not afraid. Likewise he strengthens by touch, because he gives power to the faint, Isaiah 40:29, and in Daniel it is read: his hand touched me and raised me up; hence it says and he touched them. Likewise he strengthens against falling; hence, and he said to them: arise. Ephesians 5:14: arise, you that sleep, and arise from the dead, and Christ shall enlighten you. Likewise against fear: fear not. That fear was faintheartedness, and those who rise from sin put aside fear, because perfect love casts out fear, 1 John 4:18. Then follows the effect of the strengthening: and they lifting up their eyes saw no one but only Jesus. And this is the effect of divine strengthening, because those strengthened by Christ see no one but Jesus, nor do they rejoice or find strength in anything except in him; Philippians 1:21: for to me, to live is Christ, and to die is gain. Likewise they saw no one but only Jesus, because when the shadow of the law departs, and the teaching of the prophets, which are signified by Moses and Elijah, the teaching of Christ alone is held. Or, according to another reading, he alone remained, lest the voice seem to have been addressed to Moses or Elijah. Hence, when they no longer appeared, it was certain that the voice was addressed to him. Then the command to defer the revelation of this vision is presented; hence he says and as they came down from the mountain, Jesus commanded them, saying: tell the vision to no man. But what is the reason? It is threefold. The first is that, as Jerome says, it was to be that Christ would suffer and that the Jews would be scandalized; 1 Corinthians 1:23: unto the Jews indeed a stumbling block. Therefore if they had heard this, they would have been more scandalized, and they would have considered it to have been nothing. Hence they would have been slower to believe in the resurrection. Remigius explains it thus: because if he had announced it, he would never have fulfilled what he desired, and thus he would have been frustrated of his desire; because it says in Luke 22:15: with desire I have desired to eat this Pasch with you. Hilary explains it thus: because it was not fitting for spiritual glory to be announced except by spiritual men; but they were not yet spiritual; John 7:39: the Spirit was not yet given to them. And the disciples asked him, etc. In this part he satisfies the question of the disciples. And first the question is presented; secondly, the response, at but he answering, etc.; thirdly, the effect, at then the disciples understood, etc. The apostles, seeing him transformed, believed that from that moment he would begin to reign. For they had understood that Elijah was to come first, Malachi 4:5. And because they had seen him, they believed that he had already come, and that his kingdom was drawing near, as is found in Malachi 4:1: for behold the day shall come, etc. And ibid., 4:5: I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord, etc. But they did not know this from Scripture, because they were simple men, but they knew it from the sayings of the Scribes. Hence they say why then do the Scribes say that Elijah must come first? The Scribes, who knew from the law, said this, but they perverted Scripture. For there is a twofold coming of Christ, namely, of glory: and concerning this coming it is understood that Elijah will precede him; but there is another coming in the flesh: hence they, perverting it, interpreted it of this one. The Lord satisfies this doubt. And first he touches upon the future coming; secondly, the past. Hence he says but he answering said to them: Elijah indeed shall come. Hence he speaks of a twofold Elijah, namely, of Elijah in his own person who is to come: and he shall come to announce the way of justice, and shall restore all things, and shall turn the hearts of men to Christ, and shall convert the Jews to the faith of the patriarchs who had faith in Christ, because, as is found in Romans 11:25, blindness in part has happened in Israel, until the fullness of the Gentiles should come in, and so all Israel should be saved. Augustine explains shall restore all things differently: because when the Antichrist comes, all will be seduced; but when the Antichrist is dead, all will be restored to the faith through the preaching of Elijah. Origen says: he shall restore, because if someone owes what he has not paid, he must restore it. But everyone is a debtor of death; and because Elijah has not yet died, when he comes, he shall restore all things, and pay the debt of death. Then is added concerning the other Elijah: but I say to you that Elijah has already come. Who is he? John the Baptist, not that he is the same in person, as is found in John 1:21, when it was asked of him, are you Elijah? He answered: no. But in spirit and power: because just as Elijah will be the precursor of the second coming, so John was of the first coming. Likewise, just as Elijah opposed Jezebel, so John opposed Herodias; and just as Elijah was a dweller of the desert, so was John. Hence it is said of him in Luke 1:7: he shall go before him in the spirit and power of Elijah. In spirit: not because the spirit of Elijah passes into John, as some have held, but he will have the same power. And they knew him not, i.e., they did not approve of him, as is found below at 21:25, where the Lord asked whether the baptism of John is from heaven or from earth, because, if they had said from heaven, they would have had to believe. But they did to him whatever they wished, because they treated him badly, not according to what justice required, but they imprisoned him. A similar case is found concerning Jeremiah in Sirach 49:9: for they treated him badly, who from his mother's womb was consecrated a prophet. So also shall the Son of man suffer from them. John was the precursor of Christ with regard to his birth, because just as John was born of an old and barren woman above nature, so Christ was born of a virgin above nature. Likewise in preaching, because he began to preach, do penance, and so did Christ. Likewise with regard to baptism; therefore it was required that he should be a precursor with regard to his passion, because just as he was killed on account of justice, so also was Christ. Hence so also shall the Son of man suffer from them. But from which them? It seems not from the same ones as John, because John suffered from Herod, and Christ from the Scribes. But it can be said that from the same, because John suffered from Herod with the Jews consenting, but Christ from the Scribes with Herod consenting. Hence he was in those parts, and was presented to him; Psalm 2:2: the kings of the earth stood up, and the princes met together against the Lord and against his Christ. Or so shall he suffer from them, such that the word them makes a simple reference, because all are in one generation, from whom John and Christ suffered. Then the effect of this response is presented: then the disciples understood that he had spoken to them of John the Baptist. Then: when the Lord had spoken to them. The declaration of your words gives light and gives understanding to little ones, Psalm 118:130.

And when he had come: here he foretells the tranquility of glory, which is assailed by the oppression of demons and the disturbance of men. And first he foretells the cessation of the first through the healing of the lunatic; secondly, the second. And concerning the first, first the healing of the lunatic is presented; secondly, he foretells the passion, at and when they conversed together in Galilee, etc.; thirdly, concerning the payment of the tribute, at and when they had come to Capharnaum, etc. Concerning the first, first he heals; he satisfies the question, at Jesus said to them, etc. Concerning the first he does two things. First, the petition of the father is presented; secondly, the satisfaction, at bring him here to me. Concerning the first he does three things: first, the time is presented; secondly, the indication of the sick man; thirdly, the petition. The time is presented when he says and when he had come to the multitude. Peter, attracted by the sweetness of glory, would always want to be on the mountain; but Christ, out of the charity which he had for the crowds, because charity seeks not its own, willed to descend from the mountain, so that the crowds might have access to him. Hence when he had come, there came to him a man falling down on his knees before him. If he had not descended, that man would not have come to him. And he approached humbly, because he fell on his knees, because God hears the prayer of the humble, Psalm 101:18. By this man the human race can be signified. Philippians 2:10: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth, etc. Then the petition is presented. He does not ask, but sets forth the infirmity: for it suffices to set forth one's misery to one who is merciful. First he sets forth the infirmity; secondly, the symptoms; thirdly, that he found no remedy. He says therefore Lord, have mercy on my son, for he is a lunatic. It should be noted that many ask on their own behalf, as above concerning the woman having the flow of blood; sometimes someone asks on behalf of another, as here; sometimes he heals someone who has not been asked, as in a spiritual infirmity, as is found concerning the publican in Luke 18:12 ff.; sometimes at the request of another someone is healed, as is found in James 5:16: pray one for another, that you may be saved; sometimes without prayer, as in the conversion of Paul, Acts 9:4 ff. But what does it mean that he is said to be a lunatic? A lunatic properly is one who is deranged according to the state of the moon. But it seems that this one was not a lunatic but a demoniac, because below it says that the demon went out of him. It can be said that this is not the word of the evangelist but of the father, who was deceived and believed him to be a lunatic. Or because above at 4:24 it says that he healed lunatics, and these were demoniacs. Some say, as do certain physicians, that they were not deranged by a demon but from a bad complexion or disposition of the body, and this because as the moon waxes, all moisture increases. Thus, since the brain is exceedingly moist, when the moon suffers a defect, the brain itself also suffers a defect, and so those who are deficient suffer when the moon is deficient. But this is against the faith, because Scripture expressly says they are demoniacs; and this is evident because they speak from a spirit, for many who are ignorant suffer thus and yet speak of the Scriptures. Therefore it must be said that malign spirits intend to ensnare men in many ways, and they wish to bring them into disrepute; therefore certain demons induce infirmities and vexations according as they see the influence of the stars to be favorable for this, in order to lead men into error, so that they may believe that only from the influence of the stars does it befall them that they suffer badly. And is much afflicted. Here the symptoms are presented. In every infirmity there are diverse stages; for some have a more severe fever, others a milder one; so also this one was greatly burdened. For he often falls into the fire, and often into the water: therefore he was in great danger. Hence it should be noted that the Lord does not withdraw his hand in dangers. Hence he would already have been dead, unless God had extended his hand, as is read of Job 2:6: although Satan greatly tormented him, yet the Lord commanded him not to lay his hand on his life. By this man the unstable reason is signified, of whom it is said in Sirach 27:12: the fool changes as the moon. And he falls sometimes into fire, namely of anger; Deuteronomy 32:22: a fire is kindled in my wrath, and shall burn even to the lowest hell. Often into water, namely of cupidity. You are poured out as water; do not grow, Genesis 49:4. I brought him to your disciples, and they could not cure him. Here the malice of this man is touched upon, because he wished to accuse the disciples; hence Sirach 11:33: he who sets a stain on the elect. Hence the Lord rebukes them: Jesus answering said: O unbelieving and perverse generation. Hence the response is presented, and he does two things. First he rebukes the vice; secondly, he bestows the benefit. He says therefore Jesus answering, etc. This man wished to defame the disciples before the crowds, and also Jesus, as though he did not have such power, and many consented to this; therefore Christ inveighs against the whole people and charges them with unbelief, saying O unbelieving generation, because this was not due to the inability of the disciples, but to their unbelief. Likewise concerning perversity, and perverse, because they imputed their own fault to the apostles; Deuteronomy 32:5: a wicked and perverse generation: is this the return you make to the Lord, O foolish and senseless people? How long shall I be with you? And Christ proposes two things. First, their impenitence; secondly, the divine patience, because there is no fitting fellowship between the just and the unjust; Sirach 13:21: as the wolf is to the lamb, so is the sinner to the just; 2 Corinthians 6:15: what agreement has Christ with Belial? Hence he means to say: you enjoy my company, and yet you do not cease to detract from me and my disciples. And, as Jerome says, the Lord does not say this as one who is angry, but he speaks after the manner of a physician who comes to a sick man who will not follow his prescriptions, and who says: how long shall I attend to you, who will not follow my prescriptions? Therefore he gives an example to prelates, that although men oppose them, they should still confer benefits, just as he himself healed the son of this man, who was detracting from him and his disciples. Hence he says bring him here to me. And first the manner of healing is presented; secondly, the effect. First the agent is presented, namely Christ; hence he says: bring him to me. Men sin in many ways. Some from ignorance, some from weakness, some from malice. He who sins from ignorance can be instructed by a man; he who sins from weakness, namely the one who sins through incontinence, who grieves over his sin and is led astray by passions, such a one cannot be healed by just anyone, but it is necessary that he be brought to Jesus, who heals all our infirmities. And this is the way, because he rebuked him, because through his sin this had befallen him; Proverbs 6:2: you are ensnared with the words of your mouth, and caught with your own words. Or he rebuked him, namely the demon. Then follows the effect: and the devil went out of him, and the child was cured from that hour, for he spoke, and they were made, Psalm 148:5. Then came the disciples to Jesus secretly, etc. Above, the Lord healed the lunatic; here he satisfies the question of the disciples. And first the question is presented; secondly, the response, at Jesus said to them, etc. Now in order for you to understand the question, you should know that above at 10:8 the Lord had given them power to cast out demons, hence they were in doubt whether they had lost the grace given them on account of some fault. Therefore they came to Jesus, etc. But why secretly? Not from shame, but because they were about to hear something great, and secrets ought not to be told to everyone; above at 13:11: to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. Jesus said to them. Here he responds. And first he satisfies them; secondly, he proposes a general teaching, at but this kind is not cast out but by prayer and fasting. Concerning the first, first he responds to the question, and secondly he makes the response clear, at for, amen I say to you, etc. They had asked why could we not cast him out? The Lord responds: because of your unbelief. Here it should be considered that before they received the Holy Spirit in such fullness, with which they were all filled with the Holy Spirit, Acts 2:4, they suffered certain weaknesses; hence the Lord rebuked them in Luke 24:25: O foolish and slow of heart to believe. Nor is this surprising, because while the Lord was on the mountain, those who had been foremost in faith, namely Peter, James, and John, were absent. For weakness of faith is the cause of not working miracles, because the working of miracles is from omnipotence, for faith relies on omnipotence; hence where there is weakness of faith, there is a deficiency of miracles. Hence it is found above at 13:58 that in his own country Christ did not work many miracles because of their unbelief. Sometimes miracles occur on account of the demand of the one asking, as above at 15:22 ff. in the case of the Canaanite woman; sometimes to manifest the holiness of some saint; and this is found in 4 Kings 13:20 f., where it is said that when bands of Syrians had come into the land of Israel, they cast a dead body next to Elisha, and it revived, not because the dead man had merited it, but to manifest the holiness of Elisha. For, amen I say to you, if you shall have faith as a grain of mustard seed, etc. Here he clarifies his response. And a certain conditional is presented, whose antecedent is if you shall have faith, etc., and whose consequent is you shall say to this mountain: remove from here, and it shall remove. Some say that faith compared to a grain of mustard seed is a small faith, as if to say: if you have some faith, you shall say, etc. But Jerome disproves this, because the Apostle says: if I should have all faith, so that I could remove mountains. Hence perfect faith is required for moving mountains. By what he says as a grain of mustard seed, a threefold perfection of faith is signified. For we find in a grain: fervor, fruitfulness, and smallness. A grain before it is crushed seems to have no fervor; when it is crushed, it begins to be hot. So a faithful man, before he is tested, seems despicable; but when he is ground down, then his holiness appears. 1 Peter 1:7: for a little while now, if need be, you are made sorrowful, that the trial of your faith, much more precious than gold which is tried by fire, may be found. Likewise we find fruitfulness in a grain, as above in chapter 13, that although it is small, it grows into a great crop, so that the birds of the air dwell in it. Hebrews 2, where the works of faith are narrated, and it follows: the saints by faith conquered kingdoms, etc. Likewise we find smallness, and by this can be signified the humility of faith. For a person is recognized as humble in faith when he acquiesces to the words of God; 1 Timothy 6:3: if anyone does not acquiesce to the words of God, he is proud. So, conversely, he who acquiesces to the words is humble. He means therefore to say: if you shall have faith, and if faith that is fervent, unfailing, fruitful in works, if small and humble, you shall say to this mountain: remove, and it shall remove. Here is a question which unbelievers raise. It is not found that the apostles ever did this. Chrysostom responds: even if it is not found concerning the apostles, it is nevertheless found concerning apostolic men. For it is read in the book of dialogues of blessed Gregory that when a certain man wished to build a church and had no place to build, he commanded the mountain to give way to him, and it gave way. Or perhaps they did this, but it was not written. Or it can be said that if they did not do it, it was not due to impossibility, but because the occasion did not present itself. Hence miracles were performed sometimes out of necessity, sometimes for utility; and because it was not necessary, they did not do it. Or the mountain stands for the devil. Remove from here, i.e., from this body, and it shall remove. Or, according to Augustine, it is understood of the spirit of pride. And nothing shall be impossible to you. And what is this? Will they then be omnipotent? No, because he alone is truly omnipotent who can do all things by his own power; but they do not act by their own power, but as a king commands in one way and a servant in another, because the king commands in his own name and the servant in the name of the king. But this kind of demons (the word this does not indicate only the kind of lunatic demon, but every kind of demon) is not cast out but by prayer and fasting. Chrysostom says that the more the soul is elevated, the more terrible it is to demons; for Christ himself is terrible to demons. Hence those who are united to Christ are terrible to them. But the elevation of the mind is impeded by the heaviness of the flesh, and is impeded by surfeiting and drunkenness; hence in Luke 21:34: take heed to yourselves, lest your hearts be overcharged with surfeiting and drunkenness, etc. Hence he who is weighed down by drunkenness cannot have his mind on God; therefore for the elevation of the mind, fasting is required; hence in Tobit 12:8: prayer is good with fasting. Likewise Daniel 9:3: I, Daniel, set my heart to pray with fasting. Therefore, as Origen says, in order to expel a spirit, one must not devote oneself to banquets but to prayers and fasts. Or by the lunatic the instability of the flesh is signified, or he who is led about by diverse desires. He who often falls into fire and water, such a one is not cured except by fasting and prayer. Galatians 5:17: the flesh lusts against the spirit, and the spirit against the flesh. It is necessary therefore that you weaken the flesh and strengthen the spirit. But the spirit is strengthened through prayer, because prayer is the ascent of the mind to God; and the flesh is weakened through fasting. Or because the spirit does not cease to war against the flesh, therefore, in order that such warfare may cease, good works are required, which are signified by prayer, and abstinence from evil, which is signified by fasting. And when they conversed together in Galilee, etc. Above, the tranquility of glory was figured through liberation from the power of demons; this liberation was accomplished through the death of Christ; Hebrews 2:14: that through death he might destroy him who had the empire of death, that is to say, the devil, and might deliver them who through the fear of death were all their lifetime subject to servitude. Therefore he immediately adds the foretelling of the passion. And first the foretelling is presented; secondly, its effect, at and they were troubled exceedingly. Our Lord had previously foretold his passion, and now again, and in what follows. And why so many times? Because things foreseen disturb less; therefore, because it was going to happen that the disciples would be scandalized at the death of the Lord, he willed to foretell it often to them, so that they would be less scandalized. But he always adds something. Previously he touched on the killing, but not on the betrayal; here he touches on the betrayal, saying the Son of man shall be betrayed. And rightly he says Son of man, because even though the one who is betrayed is the Lord of glory, yet it is according as he is the Son of man that he is betrayed. Hence Augustine says: although certain things are said of the Son of God and of the Son of man, yet they are distinguished, because the infirmities are said of the human nature, and the stable things of the divine nature. But he does not say by whom he was betrayed. Because he delivered himself; Galatians 2:20: who delivered himself for me. He was delivered by the Father: who spared not even his own Son, but delivered him up for us all, Romans 8:32. Likewise he was betrayed by Judas; above at 10:4: who also betrayed him. Likewise by the demons: John 13, it says that the devil put it into his heart that Judas should betray him. And Wisdom 2:12: come, let us kill the just one. And the third day he shall rise again. Hosea 6:3: he will revive us after two days; on the third day he will raise us up, and we shall live in his sight. Then follows the effect: and they were troubled. They were attentive both to the death and to the resurrection, but they did not see the utility. John 16:6: because I have spoken these things to you, sorrow has filled your heart. And when they had come to Capharnaum. Having completed the tranquility of glory, he presents the payment of the tribute; Isaiah 14:4: the tribute has ceased; Job 3:19: the servant is free from his master. Hence he does three things. First he presents the exaction of the tribute; secondly, the freedom of the sons; thirdly, the payment of the tribute. He says and when they had entered, etc. A didrachma is called a double drachma. Hence every Jew owed a double drachma each year. But whence was this tribute? Some say that it was from the law of Exodus 13, because on account of the Lord having killed the firstborn of Egypt, he decreed that all the firstborn should be his, and that the sons should be redeemed. Afterward he commanded that the Levites should be prepared for service. And then he ordered the Levites to be numbered. And there were found more firstborn than Levites. Then he commanded that a price be paid for their redemption. Jerome says that it was not from the law of God, but of the emperor: Judea had recently become tributary to the Romans, so as to pay a head tax. And this seems truer, because below it says: the kings of the earth, of whom do they receive tribute? Therefore he speaks of an imperial tribute. But why in Capharnaum? Because it was collected from everyone in their own city, but Capharnaum was the principal city of Galilee. But because they held Christ in reverence, they did not approach him, but Peter; and they did not ask him except with gentleness: does your master not pay the didrachma? Then Peter's response is presented: and he said: yes, i.e., it is true that he has not paid. Chrysostom says that lest he be troubled, he said yes, he pays. Then follows Christ's question, and then Peter's response. In the question two things are to be considered, namely, that he did not take fright at the announcement, because although he was in such a state, he was held to a certain indignity; and some are so disposed that when they see something lowly in a great person, they are immediately scandalized. Lest therefore they be scandalized, he came first, and therefore with the lowliness he attached something great, namely, that while absent he knew what had been said to Peter. All things are naked and open to his eyes, Hebrews 4:13. Likewise it should be noted that he commits the judgment to Peter, because he more frequently spoke to him, saying what is your opinion, Simon? Job 12:11: does not the ear discern words? The kings of the earth, of whom do they receive tribute or custom? There is a difference between tribute and custom: for tribute is given for fields and vineyards, but custom is given per head. Hence as a sign of his subjection, a subject man owes something; and this is called custom. From this he wishes to argue that since the sons of kings do not pay tribute, he himself is not bound; for he is the King of kings, through whom all reign. Likewise, according to the flesh, he was of royal descent. Who was made of the seed of David, according to the flesh, Romans 1:3. Chrysostom says that from this we can consider that he is a natural son, because first is mentioned he who is natural. And he said: from strangers. Then Christ's response is presented, because kings spare their own sons. Isaiah 3:15: why do you crush my people, and grind the faces of the poor? For it seems just. For he who presides ought to have care of his subjects; therefore his subjects ought to serve him as members serve the body. For just as the members of the body serve the whole body from what is their own, so every subject from his own goods ought to serve the community. Therefore the Lord concludes: then the children are free. Origen interprets it in one way thus: therefore the children of earthly kings are free, but the children of God are free before God. But what does this have to do with the matter at hand? Either he speaks of sons according to the flesh, and thus he was not a son according to the flesh; or according to the spirit, and then all Christians will be free. But this is against the Apostle: render to all men their dues; to whom tribute is due, tribute. I say that this was true of the one who was Son by nature. For he was truly free. But those who are free according to the spirit have freedom in the same way as they have sonship, through conformity to Christ, who is the firstborn among many brethren, Romans 8:29. Insofar as they are conformed to the firstborn, they are free. Philippians 3:21: who will reform the body of our lowness, made like to the body of his glory. But that we may not scandalize them, etc. It is true that the Lord is free, but because he took the form of a servant, as is found in Philippians 2, therefore he did not refuse to pay, and in this he gave an example of humility. And in this payment three things are noted as praiseworthy and admirable. First, his meekness; hence he is gentle, as he himself testifies above at 11:29: learn of me, because I am meek and humble of heart. He is properly called meek who wills to offend no one; 1 Corinthians 10:32: be without offense to the Jews and to the Gentiles and to the Church of God. But against this it is objected. Above at 15:12 it says that the disciples said: Lord, do you know that the Jews were scandalized at this saying? And the Lord said: let them alone; they are blind and leaders of the blind. He did not then care about the scandal, but here he does care. Hence it must be said that scandal sometimes arises from truth, and then it is not to be heeded; sometimes from weakness or ignorance, and such is to be heeded. But if he had not paid, their scandal would have been from ignorance, because they did not know God. Likewise, the poverty of Christ is to be admired, because he was so poor that he did not have the means to pay; 2 Corinthians 8:9: who being rich, became poor, that through his poverty you might be rich. One might object: did he not have a purse? It is true, but everything had been given for the use of the poor. He considered it robbery to spend on other uses what was intended for the use of the poor. Chrysostom says that he paid, so that while paying the tribute, on the one hand he might show his power, and on the other, a mystery. Go to the sea and cast in a hook, and the fish that shall first come up, take; and when you have opened its mouth, you shall find a stater. In that stater was the image of Caesar; and it signifies the devil, who had nothing in him; John 14:30: the prince of this world comes, and in me he has nothing. Therefore, because he had nothing of his own, he did not wish to pay from his own. Likewise, his providence; therefore he says that we ought to marvel at how he could know that a fish would immediately come that had a stater in its mouth. If it had not been there before but he created it anew, it is wonderful; but if he led it to the hook, it was of great providence. By this fish that first came to the hook is understood the first martyr, blessed Stephen, who had a stater in his mouth that was worth a didrachma, and was double; and it signifies Stephen himself, who saw both the divinity and the humanity. Or it can be understood of Adam. Likewise note that if someone often speaks of riches and money, he has a stater in his mouth; hence he who converts such a person takes the fish that has a stater in its mouth. Likewise humility is signified; hence take that and give it to them for me and for you. And in the fact that the tribute was paid for Peter and for himself, it is signified that through the passion of Christ, he acquired for himself the glory of the resurrection; Philippians 2:9: for which cause God also has exalted him. Peter and the others were redeemed from punishment and guilt. Or otherwise: because he suffered for himself, that he might acquire for his body the glory of the resurrection; for the people, that he might wash them from their sins. For he himself has washed us from our sins in his blood.

Above the Lord showed the future glory in his transfiguration; here he treats of the advancement toward that glory. And it is divided into two parts, because first he teaches how one must arrive at it; secondly, certain persons are rebuked who inordinately seek preeminence in glory, which begins in chapter 20. Regarding the first, he first teaches how one must arrive at that glory by the common way; secondly, how by the way of perfection, which begins in chapter 19. First, because one arrives at glory through humility; therefore, first he shows the manner of humility; secondly, he forbids the causing of scandal, at but he who shall scandalize one of these little ones etc.; thirdly, he teaches that what has been inflicted must be forgiven, at and if your hand or your foot scandalize you, cut it off, and cast it from you. Regarding the first, the question of the disciples is set forth; secondly, the response of Christ. The occasion of the question is taken from what was said to Peter, that he should go to the sea, and pay the stater found in the fish for himself and for Peter; hence it seemed that he had preferred him to the others. And because they were still weak, they suffered a certain stirring of zeal and envy. But notice that when he led only three up to the mountain, they were not moved as they are here, when he prefers one alone. Hence they asked, who, do you think, is the greater in the kingdom of heaven? Since one does not arrive there through superiority, but through the spirit of humility; Phil 2:3: in humility, let each esteem others better than themselves, etc. In this request the following is to be imitated: that they were not desirous of earthly things, but of heavenly things; 2 Cor 4:18: while we look not at the things which are seen, but at the things which are not seen, etc. But what of this? Should not preeminence in the kingdom of heaven be sought? It must be said that having eminence in the kingdom of heaven is twofold. Either such that we consider ourselves worthy; and this is pride and against the Apostle, Phil 2:3: in humility, let each esteem others better than themselves, etc. But to desire greater grace, so that greater glory may be ours, is not evil, as in 1 Cor 12:31: be zealous for the better gifts. Likewise, the apostles knew that in glory there were various mansions, just as star differs from star in brightness; therefore they asked, because they believed one was greater than another: against certain heretics who held the contrary. Consequently, Christ's response is set forth, and it presents both an action and a saying of Christ; hence it says and Jesus calling unto him a little child. Who this little child was is explained in three ways. Chrysostom explains it as truly a little child, because he was free from passions, so as to provide an example of humility, as below in chapter 19:14: suffer the little children to come to me. And it is said that this child was the blessed Martial. It is explained another way, that Christ, considering himself as a little child, placed himself in the midst, saying unless you become as this little child, you shall not enter the kingdom of heaven. Luke 20:27: I am in the midst of you as he who serves. In yet another way, because by the little child is understood the Holy Spirit, who makes people little, because he is the spirit of humility; Ezek 36:27: I will put my spirit in the midst of you. Likewise, the word of the Lord should be noted. And first he touches on its necessity; secondly, its efficacy. He says amen I say to you, unless you be converted, that is, free from this elation; Zech 1:3: turn to me, etc., and become as this little child, not in age, but in simplicity; 1 Cor 14:20: do not become children in sense, but in malice be children. There are many characteristics of little children. They do not desire great things; Rom 12:10: not minding high things. They are free from concupiscence; above, 5:28: whosoever shall look on a woman to lust after her, has already committed adultery with her in his heart. And children do not have such concupiscence. Likewise, they do not remember enmity. Hence unless you become as this little child, that is, imitators of the qualities of little children, you shall not enter the kingdom of heaven. For no one shall enter unless he is humble; the humble in spirit shall be upheld by glory, Prov 29:23. Or you shall not enter the kingdom of heaven, i.e., the teaching of the Gospel, as below, 21:43: the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof. For entrance is through faith; hence unless you become, and if you shall not have believed as little children, you shall not enter the kingdom of heaven, because Mark 16:16: he who shall not believe, shall be condemned. Prov 29:23: the humble in spirit shall be upheld by glory. And whoever shall receive one such little child, i.e., whoever is an imitator of childlike innocence, he is the greater, because the more humble, the more exalted: because he who humbles himself, shall be exalted, Luke 18:14. But a question can arise: for it seems that this is not true, because perfection consists in charity; therefore where there is greater charity, there is greater perfection. It must be said that humility necessarily accompanies charity. And you can see this if you consider who is humble. For just as in pride there are two things, a disordered affection and a disordered estimation of oneself, so, conversely, it is in humility, because one does not seek one's own preeminence, and likewise does not consider oneself worthy. This necessarily follows upon charity. Every man desires the preeminence of what he loves. Therefore the more a man has of humility, the more he loves God, and the more he despises his own preeminence, and the less he attributes to himself: thus the more a man has of charity, the more he also has of humility. And whoever shall receive one such little child, receives me. Since little children are so worthy, they should not be scandalized; hence and whoever shall scandalize, etc. And first he shows that they should not be scandalized because of the punishment; secondly, because of divine providence. The second part begins at see that you despise not one of these little ones. First he says that scandal should not be inflicted on little ones; secondly, that it should not be negligently avoided, at and if your hand, etc. And first he sets forth the punishment in particular; secondly in general, at woe to the world because of scandals, etc. It should be noted that punishment is twofold, namely, the punishment of loss and the punishment of sense. He touches on both: whoever shall receive one such child, not for the child's own sake, but for my sake, receives me. There follows but he who shall scandalize one of these little ones, etc. If he is such a person, it is clear that he is greater. And how shall one who is greater be scandalized? For the perfect are not scandalized. Chrysostom says that to scandalize is the same as to inflict injury, and this can be inflicted on the perfect and the imperfect alike. Origen says that some have already become little children, and some are in the process of becoming so: those who have already become little children are those who have arrived at perfection, and they cannot be scandalized; those who are in the process of becoming so, because they are imperfect, can be scandalized, such as those who have been recently converted. Jerome says that although they are not scandalized, someone can nevertheless scandalize them, because there is active scandal and passive scandal. The Lord seems to touch on all the apostles, and especially Judas, as below, 26:31: all of you shall be scandalized, etc. And what is this punishment? It would be better for him that a millstone should be hanged about his neck. Likewise, as Jerome says, the Lord speaks according to the custom of the Palestinians, who did not have mills on water but had mills driven by horses. Hence a millstone is called that which a horse or donkey can turn. And that he should be drowned in the depth of the sea. And this was the punishment inflicted on one who had committed theft: because such a millstone was hung about his neck, and he was cast into the sea. This was also done to the blessed Clement, although not because he was a thief, etc. Hence he is worthy of eternal punishment. Therefore it is better to endure any temporal punishment in the present than to endure eternal punishment; Heb 10:31: it is a fearful thing to fall into the hands of the living God; and Dan 13:23: it is better for me to fall into your hands without doing it, than to sin in the sight of the Lord. In another way, mystically: and this in three ways. In one way, by the millstone is understood the blindness of the Gentiles, because the animals that are set to turning this mill are blind: Judges 16:21 records that they put out the eyes of Samson and made him grind. Hence it would have been better for the Jews if they had never seen Christ, and had been cast into the depth of the sea, i.e., into the depth of unbelief. Hence 2 Pet 2:21: for it had been better for them not to have known the way of justice, than after having known it, to turn back. In another way, by the millstone is understood the active life. And it happens that someone passes over to the contemplative life, and when he is there, he scandalizes his contemplation, because it is not to his taste; therefore it would be better for him that a millstone should be hanged about his neck, and that he should be cast into the depth of the sea, i.e., into the depth of temporal affairs. Augustine says thus: it would be better, i.e., it is fitting, and it is a fitting punishment for him that a millstone, i.e., the cupidity of the world, because he who scandalizes is covetous, should be hanged about his neck, i.e., upon his affection, and be drowned in the depth, namely, of cupidities. Woe to the world because of scandals. Having set forth the punishment in particular, he now sets it forth in general. And he does three things. First, he makes a general proclamation; secondly, he adds its necessity; thirdly, he removes any excuse, because for those who scandalize, it would be better that a millstone should be hanged about their neck, etc. Woe to the world because of scandals. By the world is understood lovers of the world, because the more one is joined to the world, the more one suffers scandal; hence the Lord says: in me you shall have peace, in the world you shall have distress, John 16:33. Woe to the world and to lovers of the world. For it must needs be that scandals come. Certain heretics believed that there was an absolute necessity that sins should occur, and that from divine foreknowledge and from the nature of the stars necessity was imposed. But this is false, because it would be imputed to God, who is the author of nature. Chrysostom says that it is necessary that it happen thus, so that the necessity of divine providence is a conditional necessity. Hence it is necessary that if he foresaw that this person would sin, he will sin; but it does not follow that he sins of necessity. Origen says that this necessity presupposes the malice of demons and the weakness of men: hence it must needs be that scandals come, because it is necessary that the devil deceive men, and that man obey him. And thus from the supposition of the malice of the devil and the weakness of men this necessity arises. Others explain it must needs be, i.e., it is useful, because through scandals men are tested; 1 Cor 11:19: for there must be also heresies, that they who are approved may be made manifest among you. Or according to Haymo, he speaks of the scandal of the cross; 1 Cor 1:23: we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness. But an objection is raised: if it is necessary, then they are free from sin, since it must necessarily happen. I do not say that this is necessary by absolute necessity; because woe to that man by whom the scandal comes. Hence although the demons instigate, nevertheless it is imputed to him as punishment; Rom 6:13: neither yield your members as instruments of iniquity unto sin. This is said especially of Judas who betrayed him. You say that woe to that man by whom the scandal comes; hence scandal should not be inflicted on little ones. And although it should not be inflicted, they nevertheless should not be negligent in avoiding scandal; indeed one can avoid it through something useful for action, or for knowledge, or for support. Hence he sets forth under the likeness of members of the body: and if your hand or your foot scandalize you, cut it off, and cast it from you. You should not understand this to mean that the members of the body should be cut off, but by members are understood friends and neighbors. For a man is necessary to another man for working, for supporting, for teaching. That which corrects in matters of action is the hand; that which supports is the foot; hence Job 29:15: I was an eye to the blind, and a foot to the lame. Hence if your hand, i.e., the one who directs your work, or foot, i.e., the one who sustains you, scandalize you, i.e., is an occasion of sin for you, cut it off and cast it from you. And he gives the reason: it is good for you, etc., because it is better to suffer any temporal evil than to merit eternal punishment. Likewise someone is necessary to you for teaching, and so is your eye; hence and if your eye scandalize you, pluck it out. And he gives the reason: it is better for you, etc. Or it can refer to the whole Church, because eyes are prelates, hands are deacons, feet are simple folk. Hence a prelate should rather be deposed, or a deacon removed, than that the Church be scandalized. Or by the eye is understood contemplation, by the hand action, by the foot one's course of life; hence if you see that this contemplation, or action, or course of life is an occasion of sin for you, cut it off, and cast it from you. See that you despise not one of these little ones. Above he had taught the avoidance of scandal on account of punishment; here, however, he teaches its avoidance from the consideration of divine providence: and regarding this he does two things. First, he sets forth the point; secondly, he assigns the reason, at for I say to you, etc. He had said that whoever shall scandalize one of these little ones, it would be better for him that a millstone should be hanged about his neck, etc.; see that you despise them not: for littleness easily leads to contempt. Behold I have made you small among the nations, contemptible among men, Jer 49:15. But it is asked, of which little ones does he speak here. It must be said, of little ones who are little in the esteem of men, but great before God: these are friends of God; Luke 10:16: he who despises you, despises me. But against this it is objected, because such persons are not scandalized, nor do they perish, and yet it is stated below in this chapter that the Son of man came to save that which was lost. It must be said, as Origen resolves, that by the little ones are understood the humble, who are perfect; and such persons are not scandalized, yet they sometimes fall short. Or although not all are scandalized, yet someone is scandalized. According to Jerome, he speaks of little ones in Christ, such as those newly converted to Christ. And then it connects with the preceding part. It has been said that the part that scandalizes should be cut off, and then little ones, and the weak, and sinners, although they should not be scandalized, should nevertheless not be despised. For I say to you, that their angels in heaven always see the face of my Father. Here the reason is assigned from divine providence. First, as to the ministry of angels; secondly, as to the ministry of Christ, at for the Son of man came to save that which was lost. He had said that they should not be despised, because those for whom the Lord has such great care should not be despised. I say to you that their angels. Why "their"? Because they have been deputed to their guardianship: because, as Jerome says, to each individual person an angel has been deputed for his protection; Ps 90:11: for he has given his angels charge over you, to keep you in all your ways; Heb 1:14: are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation? These have the office of bringing divine things and announcing them to us. Likewise, they carry our prayers and present them to God; Rev 8:4: and the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel. Hence if the Lord provides for them so generously that he wills them to be served by angels, they should not be despised; in Sir 35:18 it is said of the widow that her tears ascend from her cheek up to heaven. Or their angels, because they are their fellow citizens, because there is one society of angels and men; hence they are fellow citizens of the heavenly city. Hence such is their dignity, because they always see the face of my Father who is in heaven. And here four things can be indicated. First, the continuity of the vision, because they always see. Someone might say, since they are sometimes sent on missions, why do they not always see the face of God: and therefore he says always. Likewise, the sublimity of their vision is noted. We see something of the highest things, but in a certain obscurity, and through creatures, as is stated in Rom 1:20: for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made. But the angels see from a certain height; hence he says in heaven. Likewise, an open vision is noted; for we see now through a glass in a dark manner, but then face to face, 1 Cor 13:10. It should not be said that God has a bodily face, but face means his open vision. For when someone is seen in a mirror, he is not seen with an open vision; but when face to face, then he is seen openly. So God is seen in a mirror when he is seen through creatures; but when in himself and through himself, then it will be a vision face to face. Chrysostom says that a certain excellent joy is noted, because these are perfect men: if the angels are their ministers, it indicates that there is a certain greater joy for them than for the angels. Hence they see him present to them. Hence not only vision is a gift, but also comprehension; Phil 3:12: but I follow after, if I may by any means apprehend. But why does he say my Father, who is in heaven? To exclude the error of those who posited angels, i.e., demons. For they said that the angels are in heaven, the demons in the middle, and therefore they are intermediaries and our ministers. Therefore to exclude this he says they always see the face of my Father, who is in heaven. Likewise, another reason is to promote our desire, because if they see, we also shall see; for this we ought to hope. But lest it seem to be a small thing that angels have been deputed to the guardianship of men, he proves this also by the ministry of Christ. And first he proves this; secondly, he introduces a similitude. He says therefore that little ones should not be despised, because the Son of man came to save that which was lost. 1 Tim 1:15: Christ Jesus came into this world to save sinners. Above, 1:21: for he shall save his people from their sins.

What do you think? Here a similitude is set forth. And first, a diligent search is presented; secondly, the joy over the sheep that was found. Hence he says what do you think? He had said that the Son of man came to save that which was lost, because a shepherd seeks the lost sheep. If a man have a hundred sheep. By the number one hundred, the universality of rational creatures is signified: ninety-nine is the same number as nine, but only multiplied, because nine multiplied by ten makes ninety; which number, namely nine, falls short of ten by one; hence by these sheep he signifies all rational creatures; John 10:27: my sheep hear my voice; Ps 94:7: for we are his people and the sheep of his pasture. By the sheep that went astray, the human race is signified. And why did he signify it by a sheep that went astray? Because through one man all went astray; 1 Pet 2:25: you were as sheep going astray. Does he not leave the ninety-nine in the mountains? The text does not read in the desert, but in the mountains, as is found in the Greek. This is explained in three ways. First, because these ninety-nine signify the angels who were left in the mountains, i.e., in the heavens; Ezek 34:13: I will feed them upon the mountains of Israel. Or by the ninety-nine are signified the just, by the lost sheep sinners; and so he left them in the mountains, i.e., in the height of justice; Ps 35:7: your justice is as the mountains of God. Or by the ninety-nine are signified the proud, by the sheep the humble: hence does he not leave the ninety-nine in the mountains, i.e., in their pride, and go to seek the one that went astray? Ps 118:176: I have gone astray like a sheep that is lost; seek your servant, O Lord. Consequently, the joy is treated: and if it happen that he find it, etc. Here also a threefold reason can be assigned. That the Lord rejoices over good things is stated in Zeph 3:17: your God will rejoice over you with gladness. If by the ninety are signified the angels, and by the sheep man, the reason is plain, because man was worthy of restoration; Heb 2:16: for nowhere does he take hold of the angels, but of the seed of Abraham he takes hold. If by the ninety we understand the just, similarly the reason is plain, because a commander loves more the soldier who falls in battle and afterwards fights bravely at all times, than one who never fell and always fights half-heartedly. So, when someone has sinned and afterwards rises strongly and always conducts himself bravely, God loves him more; 2 Cor 7:9: I rejoice because you were made sorrowful unto penance; therefore the Lord rejoices more over him, etc., since he is of greater zeal. Yet this should not be extended to all, because a just person can have so much zeal that he pleases God more than a penitent. According to the third exposition also, the reason is clear, because he rejoices more over the one who acknowledges his sin, as is evident from the publican and the Pharisee. He concludes therefore: so it is not the will of your Father, who is in heaven, that one of these little ones should perish. He says less and signifies more, because his will is that they be saved; 1 Tim 2:4: who will have all men to be saved. For if he did not will it, he would not send angels. Ezek 18:23: is it my will that a sinner should die? says the Lord. If then your brother shall offend against you, etc. Here he treats of forgiving scandal. And first, the order is set forth; secondly, the number, at then Peter came to him, etc. Regarding the first, three things. First, he sets forth a secret admonition; secondly, testimony, at and if he will not hear you, etc.; thirdly, a denunciation, at and if he will not hear them, tell the Church. Regarding the first, he first gives his teaching; secondly, he assigns the reason for what is given, at and if he shall hear you, you shall have gained your brother. He had said that little ones should not be despised, but what should be done if someone scandalizes? Here he teaches. But if your brother shall offend against you, go, and rebuke him between you and him alone. Note first that he says shall offend: hence he speaks of a sin already committed. Therefore the procedure for a sin already committed is different from that for a sin being committed, because a committed sin cannot be made uncommitted; hence in a sin being committed, one must work so that it not be done; Isa 58:6: loose the bands of wickedness, undo the bundles that oppress, etc. Hence in a sin being committed, it is not necessary that such an order be observed; in a sin already committed, it is necessary. Likewise, he says against you. The Gloss says: if he has inflicted injury or insult upon you. Hence he means that we should forgive a sin committed against us; but a sin committed against God, we cannot forgive, as the Gloss says. 1 Sam 2:25: if a man sin against God, who shall pray for him? Likewise, you should especially attend to injuries done by one who is in the same society with you; for others also there should be care, but not as much. 1 Cor 5:12: what have we to do to judge them that are without? Go and rebuke him between you and him alone. The Lord leads the disciples to perfect solicitude and correction. Above, 5:23, the Lord had said that if anyone had offended a brother, he should leave his gift before the altar, etc.; but here he goes further, because not only the one who has done the injury, but the one who has been injured: hence if he shall offend against you, go, etc.; Ps 119:7: with them that hated peace, I was peaceable. And should you first forgive? No; but first you should rebuke: hence he does not command anyone to forgive, but the penitent. Likewise he says rebuke, not reproach or exasperate: and briefly point it out. If he acknowledges it, then you should forgive; hence, instruct them in the spirit of meekness, Gal 6:1. But does one sin who omits this correction? Augustine says: if you do not correct, you have become worse by your silence than he by his sinning. But, since it is true that all are bound to correct, someone might say that this belongs to prelates alone by their office, and to others by charity. Sometimes the Lord permits the good to be punished along with the wicked. Why? Because they did not correct the wicked. Yet Augustine says that sometimes we should desist, if you fear that because of this correction they will not be amended but made worse. Likewise, if you fear it will bring about persecution of the Church, you do not sin. But if you desist lest you be harmed in temporal goods, lest some trouble come upon you, or the like, you sin; Prov 9:8: rebuke a wise man, and he will love you. Rebuke him between you and him alone. And why? Because this correction is done out of charity; and charity is the love of God and neighbor. If you love him, you should desire his salvation. But in this, two things must be attended to, namely, conscience and good reputation. If therefore you wish to save him, you should preserve his reputation; and this you will do by correcting him between yourself and him alone. If you rebuke before everyone, you take away his reputation: yet conscience should be preferred to reputation. Yet it frequently happens that when a man sees his sin made public, he becomes so shameless that he exposes himself to every sin; Jer 2:20: under every spreading tree you prostrated yourself, harlot; Sir 4:25: there is a shame that brings sin. But against this, an objection is raised from 1 Tim 5:20: them that sin, reprove before all. And this is true if the sin is public. For there is one who sins publicly, and he should be rebuked publicly; and one who sins secretly, and he should be rebuked secretly; and this is clear, because Augustine says that if he sinned with you alone knowing, rebuke him between you and him alone. If he shall hear you, you shall have gained your brother. Why does he say this? For three reasons. So that you may know the end for which you should rebuke: because if you rebuke for your own sake, you accomplish nothing, since where the remedy is private, the correction is not meritorious; but if for God's sake, then it avails. Likewise, this is what you should aim at, namely, to plant correction and teaching in the mind of your brother. Likewise, someone might say that losing one's brother would be no great matter. But if it were so, he would not have said you shall have gained your brother. Likewise, you have gained, because he is a member with you: and just as one member has compassion for another, so also should you for your brother. Likewise, you have gained, because you gain salvation for yourself; James 4:11: he who judges his brother, speaks against the law and judges the law; hence James 5:20: he who causes a sinner to be converted from the error of his way, shall save his soul from death, and shall cover a multitude of sins. And if he will not hear you, take with you one or two more. Here he introduces testimony: take one or two, etc. Deut 19:15: in the mouth of two or three witnesses shall every word stand. But here a question arises: why does he not immediately bring in witnesses? It must be said that conscience should be cleansed in such a way that reputation is not harmed: hence if first and by himself he can succeed, well and good; if not, then let him call witnesses. And Jerome says, first one, and then two. And why? So that they may be witnesses of the correction that was made, because if the matter proceeds further, it should not be imputed to you. Jerome says it is also for another purpose, namely, to convict of the sin: because some persons are so obstinate that they do not acknowledge it, and therefore you should bring witnesses, so that you may convict him of the fact. Or perhaps he will repeat the offense. Or, according to Augustine, to convince him. But against this, it seems to be contradicted by what Augustine says, that before showing it to two, one should show it to the superior, and this is to tell the Church. Therefore it seems to pervert the order. I say that it can be shown to the prelate, either in a judicial order, or as a private person. Augustine therefore intends that it should first be shown to the superior as a private person, so that as a private person he may work toward correction. Hence he says, and if he will not hear them, tell the Church. Here a denunciation is set forth. And first, a denunciation; secondly, a sentence is given; thirdly, its efficacy. The second is at and if he will not hear the Church, etc.; the third at amen I say to you, etc. He says and if he will not hear them, tell the Church, i.e., the whole community, so that he may be put to shame, so that he who was unwilling to be corrected without shame may be corrected with shame. For there is a shame that brings sin, and there is a shame that brings glory and grace, Sir 4:25. Or tell the Church, i.e., the judges, so that he may be corrected; Deut 21:18: if a man have a stubborn and unruly son, who will not hear the commandments of father and mother, and being corrected, slights obedience, they shall take him and bring him to the elders of the city and to the gate of judgment, etc. Then the punishment is added: and if he will not hear the Church, let him be to you as the heathen and publican. The heathen are the Gentiles and unbelievers; publicans are those who collect tribute, who are public sinners. Hence, as ones set apart, let them be excommunicated by sentence of the Church, because they did not hear the Church. Hence for contumacy alone a man can be excommunicated. Amen I say to you, etc. Here the efficacy of this sentence is set forth. For someone might say: what do I care if it is told to the Church and I am excommunicated? Therefore he shows this efficacy: amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven. Above, these things were said to Peter; but here they are said to the whole Church. And one is said to bind either because one does not loose, or because one excommunicates. Origen says that here he says in heaven in the singular, but when he spoke to Peter, he said in the heavens, to designate that Peter has universal power. But here he says in heaven, because their power is not universal, but in a certain place, because to Peter he gave universal power. Again I say to you, etc. Here he sets forth the efficacy of prayer. And first he does this; secondly, he gives the reason, at for where there are two, etc. He says again I say to you, etc. But against this you can object, because we ask for many things that we do not obtain. This happens first because of the unworthiness of those asking; hence he says two of you, namely, who live according to the Gospel. James 4:3: you ask, and receive not, because you ask amiss. Likewise, because they do not agree, because they do not have the bond of peace: for it is impossible that the prayers of many not be heard, if from many prayers there is made as it were one; 2 Cor 1:11: that from many persons thanks may be given by many on our behalf for the gift granted to us. Likewise, because some ask for things that are not expedient for their salvation: for the petition should be for something useful; below, 20:22: you know not what you ask. It shall be done to them by my Father, who is in heaven, i.e., in the heights: or in heaven, i.e., in us. For where there are two or three gathered together in my name, there am I in the midst of them; a gathering of saints, not of worldly people. Ps 110:1: in the counsel of the just and in the congregation, great are the works of the Lord. Where then two or three. Charity is not in one alone, but among several; hence 1 John 4:16: he who abides in charity, abides in God, and God in him. Therefore I am in the midst of them. Then Peter came to him and said: Lord, how often shall my brother offend against me, and I forgive him? Above he taught the order in which forgiveness should take place, namely, after correction and amendment; here he treats of the number, how often forgiveness should be given. First, therefore, Peter's question is set forth; secondly, Christ's response; thirdly, a similitude is introduced. The second is at Jesus said to him, etc.; the third at the kingdom of heaven is likened. He says therefore then Peter came. Then, namely, upon hearing this word, if your brother shall offend against you, etc., then Peter was moved as to whether he should forgive once or many times, and said how often shall my brother offend against me, etc., shall I not forgive until seven times? as if to say: up to seven times is from weakness, but more would be from malice. Therefore he asked whether he should forgive up to seven times. Likewise, he knew that which is stated in 2 Kings 5:10, that Elisha commanded Naaman to wash himself seven times in the Jordan; therefore he thought that he should forgive seven times. Jesus said to him: I say not to you, seven times, but seventy times seven times. In one way this can be taken aggregately, so that the sense is: not seven times, but seventy times. Or it can be taken multiplicatively, so that seven multiplied by seventy: and thus Jerome explains it. According to the first exposition, which is Augustine's, it is given to understand that we should forgive everything, just as Christ forgave all things. Col 3:13: forgiving one another, if any man have a quarrel against another, even as the Lord has forgiven you, so do you also. Or it can be said that a finite number is used for an infinite one, as in the Psalms: the word which he commanded to a thousand generations. According to Jerome, the same is the meaning; yet the reason for the number is added. For by six, perfection is signified; by one hundred, which is multiplied by ten, the Decalogue is signified. The first number that departs from ten is eleven. And because by six the universality is signified, therefore the universality of sins is signified; as if to say: whatever your brother has sinned against you, forgive him. Hence according to Jerome, he seems to wish to say that one can forgive more than the other can offend.

Therefore is the kingdom of heaven likened, etc. Here the similitude is set forth, and he does three things. First, the divine mercy is indicated; secondly, the ingratitude is touched upon, at but when that servant had gone out, etc.; thirdly, the punishment of the ingratitude, at and his fellow servants seeing, etc. Regarding the first: first, the examination of the debtors is set forth; secondly, the magnitude of the debt, at and when he had begun to take the account, one was brought to him who owed him ten thousand talents; thirdly, the justice of exacting payment, at and as he had not wherewith to pay it, etc.; fourthly, the remission of the debt, at and the lord of that servant being moved with pity, etc. He says therefore: because you should always be ready to forgive, therefore you should understand this similitude: the kingdom of heaven is the law of the kingdom: the Word of God himself is justice and truth; 1 Cor 1:30: who is made unto us wisdom, and justice, and sanctification, and redemption. This therefore is likened to a man who is a king, when the Word was made flesh. Or by the kingdom is designated the present Church, as above, 13:41: they shall gather out of his kingdom all scandals. And rightly is it called a kingdom, if we consider all the things that are in a kingdom. In a kingdom there is a king, servants, and the like. To a man who is a king. This king is God, whether it be understood of the Father, or of the Son, or of the Holy Spirit. Who would take an account with his servants. By the servants of the Lord are understood prelates of the Church, to whom the care of souls has been committed. Luke 12:42: the faithful and wise steward, whom his lord sets over his family. What then is it to settle accounts on matters committed, except that they bind themselves to render an account? Heb 13:17: they watch as having to render an account for your souls. Since also to each person his own soul has been committed, therefore everyone can be called a servant; hence Job 1:8: have you considered my servant Job? etc. Hence each one has been placed so as to render an account of all things: for even of every idle word it will be necessary to render an account, as above, 12:36. And when he had begun to take the account. The end of this accounting will be on the day of judgment; the beginning, when he first brings about some tribulation. 1 Pet 4:19: wherefore let them also that suffer according to the will of God, commend their souls in good deeds to the faithful Creator. Ezek 9:6: begin at my sanctuary. Likewise, a diligent examination of merits is touched upon. Lam 3:40: let us search our ways, by which is understood the examination of consciences. And in this examination one was brought to him who owed ten thousand talents. If we refer these talents to prelates, we understand the sins of their subjects: because as often as a subject sins through his negligence, he becomes a debtor of talents. Hence it is said in 3 Kings 20:39: your life shall be for his life. Or it can be said that a thousand is a perfect number, because it is a cube. Likewise, by ten is understood the number of the Decalogue. Likewise, by the talent is understood the weight of sin. Zech 5:7: and behold a talent of lead was carried, etc. Hence is signified a man having a multitude of the greatest crimes; hence when God wishes to settle accounts and examine his conscience, he finds a mass of crimes. 1 Chron 21:8: I have sinned exceedingly. But when this examination of the debt is made, three things are sought. First, the cause of the examination, or the cause of the punishment, is signified; secondly, the punishment is described; thirdly, the fruit of the punishment. Someone is punished when of himself he does not have the means to make satisfaction; hence he says and as he had not wherewith to pay it, since all that he has does not suffice. Hence Micah 6:6: what worthy thing shall I offer to the Lord? etc. Therefore, as he had not wherewith to pay, his lord commanded that he should be sold, etc., because when the Lord settles accounts with a man, and the man does not have the means to pay, and considers the justice of God, which is punishment, he commands that he be sold. When he is sold, the price of sin is the punishment: the price is what one receives for it, and so he is sold when punishment is inflicted. Isa 50:1: in your iniquities you were sold. And his wife and children. From his wife he begets children. But the children are works, the wife is concupiscence, or the root of sin. And all that he had, which are the gifts of God. Hos 2:8: I gave her corn, and wine, and oil, and multiplied her silver and gold, etc. He is therefore punished for his wife, and children, and the gifts given to him. Wis 14:9: but to God the wicked and his wickedness are hateful alike. Ps 108:9: may his children be fatherless, and his wife a widow. But that servant falling down, besought him, saying. Here the mercy of the lord is set forth. And first, that which provokes mercy is presented: for what greatly provokes mercy is prayer. Hence when a man feels himself in danger, he should have recourse to prayer. Sir 21:1: son, have you sinned? Do not do so again, but for your former sins pray that they may be forgiven you. Moreover, his humility is commended; likewise his discretion is commended; likewise his justice. His humility, because falling down. Ps 101:18: the Lord has had regard for the prayer of the humble. Hence he besought him. Origen writes he prayed to him. Likewise, his discretion is touched upon, because he did not ask that the whole debt be forgiven, but only asked for time; hence he says: have patience with me, i.e., give me time, so that I may be able to make satisfaction. So Job asked, 10:20: let me alone a little, that I may lament my grief. Likewise, his justice is touched upon: and I will pay you all. Ps 50:21: then shall they lay calves upon your altar. Likewise, the compassion of the lord who remits is presented: and the lord of that servant being moved with pity, let him go, and forgave him the debt. Hence it is not the sorrow of the penitent that causes the remission, but the mercy of the Lord; hence Rom 9:26: so then it is not of him who wills, nor of him who runs, but of God who shows mercy. And the lord being moved with pity, etc. Note that the Lord gives more than a man would dare to ask: as it is said in that prayer: "you who exceed the merits and desires of your suppliants." Hence he let him go, i.e., absolved him, and forgave him the debt of sin. For contrition can be so great that it remits the whole debt. There follows the ingratitude: but when that servant had gone out, etc., and five things are presented which aggravate his ingratitude. First, it is aggravated by the time, because if it had happened after nine or ten years, it would not be surprising; but because he sinned on the same day, he becomes ungrateful; just as the sinner who, when his sins have been forgiven, returns to sins on the same day. Hence it says going out; James 1:24: for he beheld himself, and went his way, and presently forgot what manner of man he was. Likewise, by dissimulation, since in the consideration of the Lord he was humble, but going out, he immediately showed what he was. 3 Kings 22:22: I will go forth, and be a lying spirit in the mouth of all his prophets. Likewise, it is shown from the kinship, since he found one of his fellow servants. Sir 28:3: man to man reserves anger, and does he seek remedy of God? Likewise, from the smallness of the debt, because he owed him a hundred pence; hence the difference was in number, because the first owed ten thousand: and in weight, because the second owed pence and the first talents. Hence the sins committed against God are both more numerous and more grievous than the sins committed against man, which are light, because they are from weakness; hence the difference in gravity is like that between talents and pence. For it would be more grievous to strike the king than one servant. Likewise, his cruelty in exacting is indicated, because he took him, because he dragged him into court and harassed him and throttled him, and would not let him breathe. Likewise, from his cruelty, because he was unwilling to forgive. Hence first the supplication of the debtor is presented; secondly, his cruelty, at but he would not, etc. Note that all the things that the first servant did before the Lord, this one did before him; hence falling down he besought him. Above it says he prayed, here he besought, because above he rendered the honor due to God; but here it is the honor due to man: therefore it says he besought. But nothing availed him; hence it says but he would not. Prov 12:10: the bowels of the wicked are cruel. And he cast him into prison, i.e., into tribulation, till he paid the debt, i.e., for the purpose of paying the debt. Prov 6:34: the anger and fury of a man will not spare in the day of revenge. And his fellow servants seeing. Here four things are touched upon. First, the reprobation of this sin is presented; secondly, the reproach of the sin on the part of God, at then his lord called him; thirdly, the punishment, and his lord being angry, delivered him to the torturers; fourthly, the similitude is applied, at so also shall my heavenly Father do to you, etc. He says therefore and his fellow servants seeing, etc. For we see that if one member suffers, the others have compassion; hence seeing a man afflicted, they naturally have compassion for him. Ps 118:158: I beheld the transgressors, and I pined away. Hence they were grieved. Rejoice with them that rejoice, weep with them that weep, Rom 12:15. And they came and told their lord, i.e., they implored divine justice. The Lord has heard the desire of the poor; your ear has heard the preparation of their heart, Ps 10:17. Consequently, the reproach is set forth: then his lord called him, etc. The Lord calls through death. Job 19:16: you will call me, and I will answer you. And he said to him. First he reproaches his wickedness; secondly, the benefit conferred; thirdly, he recalls what he ought to have done. He says therefore you wicked servant. Above, when he owed him, he did not address him with reproach; but now, when he did what he should not have done, he said you wicked servant; because that man should sin is human; but that he should persist is diabolical. I forgave you all the debt. Here he reproaches the benefit conferred, which he had not done above. Should you not then have had compassion also on your fellow servant? As if to say: you received great things, and you are unwilling to bestow small ones? And his lord being angry, etc. And first he treats of the punishment, through which separation from God occurs. When above the Lord commanded that he be sold, he did not say that he was angry, because admonitions are not from divine justice, but from mercy; but the reproach is from the anger of God. Prov 19:12: as the roaring of a lion, so also is the anger of the king. Secondly, because he is subjected to demons; hence he delivered him to the torturers. Sir 33:14: he will repay them according to his judgment. Likewise, the perpetuity of the punishment is touched upon, till he paid all the debt; and this will be forever. For if the punishment should not cease until satisfaction of the debt is made, and no one without grace can make satisfaction, he who departs without charity will not be able to make satisfaction. So also shall my heavenly Father do to you. Here he applies the similitude. The Father is God, as above, 6:9: Our Father, who art in heaven. He will do to you, i.e., he will not forgive your sins, if you forgive not everyone his brother from your hearts. Here he seems to suggest that sins once forgiven return, as Origen holds, that forgiven sins return in some cases, such as in apostasy. Likewise, if one is sorry for having repented. But this does not seem to be the case, inasmuch as the remission derives its efficacy from the sacraments: therefore sins both manifest and hidden are forgiven; however, they are said to return through ingratitude.

Above it was shown how one must come to eternal life by the common way; here he teaches how one must come by the way of perfection, which is treated with respect to two things: with respect to continence, and with respect to voluntary poverty. Regarding the first he does two things. First he treats of the arrival; secondly of continence, at his disciples said to him etc. Regarding the first he does three things. First the testing by the Pharisees is presented; secondly, Christ's solution; thirdly, the objection against the solution. The second at who answering said to them; the third at why then did Moses command to give a bill of divorce? Regarding the first, three things: first, the place is described; secondly, the occasion for testing; thirdly, the testing itself. He says therefore and it came to pass, because his word is deed. For he spoke, and they were made: he commanded, and they were created (Ps 32:9). When he had finished these words, namely about avoiding scandal, he departed from Galilee and came into the borders of Judea beyond the Jordan. Judea is sometimes taken for the whole land which the Jews inhabit; sometimes for the land which fell to the lot of the tribe of Judah, and so it is distinguished from the others, and so it is taken here. For it was necessary to pass through Judea for one who wished to go to Jerusalem, which was in the tribe of Benjamin on the borders of Judea. But why did he depart from Galilee? For three reasons. To give preachers an example that one must preach not only in one place but in many; hence Luke 4:43: to other cities also I must preach the kingdom of God. Likewise because the time of the passion was now approaching, therefore he wished to draw near to the place where he was to suffer. Ephesians 5:2: he delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness etc. Or he wished to return to the Jews to signify that in the end he would turn to convert the Jews. And great multitudes followed him. It is a sign of the devotion of the crowds, because they followed him as children follow a father going abroad. John 10:27: my sheep hear my voice; and he healed them. Hosea 6:1: he will strike and he will heal us. Sometimes the Lord healed, sometimes he worked signs. Signs in order to strengthen them, as in Acts 1:1: Jesus began to do and to teach. Someone might think, because he passed over to the Jews, that he had abandoned the gentiles; therefore, to indicate that he had not abandoned them, he says great multitudes followed him, i.e., to salvation, because when they were a wild olive, they were grafted in and made an olive tree (Rom 11:17). Or that they followed beyond the Jordan signifies that through baptism sins are forgiven. And the Pharisees came to him tempting him. And in this they are reproved: because while the crowds followed, the Pharisees were plotting. Jeremiah 5:5: I will go to the great men, and will speak to them. Hence they approached saying, is it lawful for a man to put away his wife for every cause? In them there appears first a malicious cunning, because they came to Christ to bring a charge against Christ; for either he would say that a wife should be put away, or not. If he said yes, he would seem to contradict himself, because he was a preacher of chastity. If he said no, we will accuse him, because this is against Moses the lawgiver. As Chrysostom says, they are convicted of incontinence, because if one gladly hears talk of separation from a wife, he is incontinent. Hence because they were speaking about divorce, they showed themselves to be incontinent. The Lord had given a cause for which a wife might be dismissed, namely on account of uncleanness; but they were asking not only about this cause, but whether for any cause whatsoever. Hence they wanted to have the free power of dismissing a wife. Therefore the answer follows: who answering said to them. The Lord gives the best manner of responding: because when someone asks in order to learn, the truth should be told at once; but to one who asks in order to bring a charge, the truth should not be said immediately, but first certain things should be said that cannot be denied. Therefore the Lord first inquires about the law; hence first he takes up the words of Scripture; secondly, he shows how they are relevant to the question; thirdly, he draws the principal conclusion. And regarding the first he does three things. First he shows the companionship of male and female, which God instituted; secondly, the affection which he implanted; thirdly, the manner in which he joined them. He intends to prove that the union of male and female was instituted by God. Have you not read that he who made man from the beginning made them male and female? For this is read in Genesis 1:27: and God created man to his image and likeness. This is not to be understood as some understood it, that first he made man male, and afterwards female, and then separated them; but first he made one man, and in him he made that from which the woman would come. But why did the Lord will it to be done in this way, namely that the multitude of men should come from man and woman? I answer, so that it would be signified that the form of marriage is from God. Likewise so that they would love each other more. But then Chrysostom asks why he does not always do it this way, that man and woman are born at the same time. He answers that if it were so, marriage would seem to be a necessity. And because the Lord wills that using marriage be lawful, or not using it, and that it not be necessary, he first created male and female, to signify that marriage was lawful; afterwards, however, he allowed a male to be born without a female, and conversely, so that they would have the free choice of both using marriage and not using it. According to this, a twofold error is excluded. For some said that marriage was not from God: and this is excluded, because if he made them male and female, and it is clear that he made nothing in vain, therefore neither any of these things, and not except for the companionship of marriage. Others said that if man had not sinned, God would not have made woman, but rather men would have been multiplied in another way; but this is nothing, because they were created before sin. And he says in the singular male and female, so that one man should have one woman. For this cause a man shall leave father and mother. Here he presents the affection which he implanted. And he said. Who said? He who made them. But this does not seem right, because it seems that Adam said it. Augustine says that the Lord sent a deep sleep upon Adam and took one of his ribs. This sleep was an ecstasy; hence there he revealed many good things; hence the Lord also revealed to him what is said here; hence above at 10:20 it was said: for it is not you who speak, but the spirit of your Father who speaks in you. Because therefore Adam spoke at God's command, it is said that God spoke; hence 2 Esdras 4: a man leaves his father, who nourished him. And cleaves to his wife. What is the reason? A brother and sister are born of one, and they separate; but a husband and wife are from different families, and yet they do not separate. Chrysostom says that this is from divine ordinance. Likewise, naturally every cause has a return to its effect, as sap from the root to the branches; hence fathers love their children more than conversely; therefore husband and wife, although they are from different families, are nevertheless united in one effect. And the two shall be in one flesh. Jerome says: namely in the flesh of offspring. And this is the fruit of marriage. Chrysostom explains: in one flesh, i.e., in one carnal affection, just as in spiritual affection there is unity, as in Acts 4:32: and the multitude of believers had but one heart and one soul. Or the two shall be in one flesh, i.e., in one carnal act. The Philosopher says that man and woman in that act are always related in such a way that just as active and passive power are always joined in an effect, so in that act action and passion are joined. Therefore now they are not two, but one flesh. Then he draws the principal conclusion: what therefore God has joined together, let no man put asunder, because it was done by God's will. If it is from God, man cannot separate; because if God joined, let God separate. For separation can be made by God or by man: and this either for pleasure, or to have some other woman, and this does not avail; or by mutual consent, so that one may serve God more freely, and so it is from God. They say to him: why then did Moses command to give a bill of divorce, and to put away? Here their objection against the general law is presented: for they reveal what was in their mind. Why then did Moses command to give a bill of divorce and to put away? Moses did not command putting away, but indirectly wished to prohibit it, because Moses willed that a wife should not be put away unless a bill of divorce were given. And this pertained more to prohibition, because the bill was not made except through a public hand; hence he referred them to the wise men, that they might see if they had cause why they should put them away. And he said to them. Here he answers the objection. And first he presents the answer; secondly the confirmation, because the Lord proves that a wife should not be put away from the authority of God, which is greater; therefore against the authority of God there is no authority of Moses. But against this: did not the Lord give the law through Moses? See, as the Apostle says in 1 Corinthians 7:25: concerning virgins I have no commandment of the Lord, but I give counsel. Hence sometimes he was saying what he had received from the Lord, sometimes from his own divinely inspired judgment: so also Moses. But this he permitted, not because he had heard it from the Lord, but from divine inspiration, yet not confirmed by authority. Because of the hardness of your hearts he permitted you to put away your wives. They had said that Moses commanded; but he did not command, but permitted. Concerning their hardness, Acts 7:51: stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit. Here there is usually a question, whether those who put away their wives sin mortally. Some said that those who put them away sinned mortally. For permission is taken in four ways. Something is said to be permitted when the contrary is not commanded, as a lesser good is permitted because a greater good is not commanded, as the Apostle says in 1 Corinthians 7:6: I speak by way of indulgence. Likewise sometimes by the privation of prohibition; and so venial sins are permitted. But sometimes by the privation of impediment: and so all the evils that are done in the present life are sometimes also said to be permitted, because punishment is not applied. Therefore certain things were permitted to the Jews which were mortal sins, because punishment was not inflicted on them. But this has a place in worldly matters: for so we see that according to human laws simple fornication is not punished; hence if the Old Law only looked to the present life, the solution is good. But because although according to the letter it pertains to the present life, yet according to the substance it pertains also to eternal life, Exodus 15:25: I gave them my precepts; and the Lord says to the young man below in the same chapter: if you wish to enter into life, keep the commandments; therefore others say that it would have been poorly provided for that people if they did not know what was a sin, since nevertheless it is written, Isaiah 58:1: declare to the people their sins. Therefore Chrysostom says that he removed from the sin the guilt of sin. And although it was something disordered, he did not wish it to be imputed to them as guilt, as the Lord commanded Hosea to take a wife of fornication: hence the permission was not from a precept, but to avoid a greater evil. But from the beginning it was not so. Hence it was something actual, not instituted from the beginning: hence for many years no one put away his wife. And I say to you etc. Here he introduces the law. First for the husband; secondly for the wife. He says therefore whosoever shall put away his wife etc. But fornication is excepted. But see that fornication is twofold, namely corporal and spiritual. Hence one can put away for either, as is found in 1 Corinthians 7:11: if one is an unbeliever and the other a believer, the believer can put away the unbeliever. It should be noted that by no subsequent impediment can the bond of marriage be dissolved, because it signifies the union of Christ and the Church: hence since the union of Christ and the Church cannot be dissolved, neither can the union of marriage. But on account of fornication one can be separated from the common life, and he ought not to keep her with him, lest he seem to be a consenter to the wickedness; but for other faults he cannot, as for drunkenness. Likewise if she wishes to lead a man to unbelief, he can put her away. But why is mention made more of corporal fornication than of spiritual? Because it is against the fidelity of marriage: and faith need not be kept with one who breaks faith. Another reason is one which Origen gives, because above at 5:32 the Lord said, he who puts away his wife, excepting the cause of fornication, makes her to commit adultery, and therefore he gives her an occasion for committing adultery; but after she has sinned, he does not give her an occasion for committing adultery, and therefore afterwards he can put her away, but not before. And he who shall marry another, commits adultery. But why not, unless he marries another? Because the same thing is bound by those things by which it is loosed. Hence when a man has a separated wife, and no other, the hope still remains that they can be reunited, either through a similar fault, or through a consent of minds; but when he has married another, then he has totally separated his heart and consent from her. Another reason is that if apart from fornication he could put away his wife, it would sometimes happen that a man would impute a crime to his wife, so as to be separated from her and joined to another; therefore the Lord willed that he should not have another. Hence he expressly forbids that a man should have different wives, because having dismissed one and taken another, he commits adultery. And he who shall marry her that is put away, commits adultery. Here he sets forth the law regarding the woman: hence he does not wish that a dismissed wife have a husband. But why does he forbid the man from contracting with her, and not the woman? I answer that women are more headlong toward evil. Jeremiah 3:3: you have had the forehead of a harlot. Therefore by this prohibition she would be headlong into greater evils. Therefore he commands the man not to contract, but does not forbid the woman. But what then? Was it not lawful for a woman who was repudiated to take another husband? Some say no, because the bond still remained: and they cite what is found in Deuteronomy 24, that she could not return to the former husband, because she was defiled; but if she had not sinned, she could return. Others say that she could marry another, but not this one, because if she could return to him, he would more easily repudiate her. What then do you say, that she is defiled? I say that she is defiled to him, because she cannot return to him. Or it can be understood of legal uncleanness, because a priest could not have her. His disciples say to him: if the case of a man with his wife be so, it is not expedient to marry. After the Lord treated of the indissolubility of marriage, here he treats of the perfection of the continent: and regarding this he does two things. First he presents the opinion of the disciples; secondly the opinion of Christ, at who said to them etc. He says therefore the disciples said: if the case of a man with his wife be so, it is not expedient to marry. They were moved to say this because they had heard that a wife could not be dismissed except for one cause, although many other causes make marriage burdensome, such as some uncleanness, as leprosy and the like; so that what is said in Sirach 25:23 is fulfilled: it is better to dwell with a lion and a dragon than with a wicked woman. Likewise it brings much care; 1 Corinthians 7:34: if a virgin marries, she thinks about the things of the world. Therefore from this they argue that it is expedient for every man not to marry; therefore the Lord tempers this, because it happens that something is better in two ways: either simply or in a certain respect; so continence is fitting for some, but not for others: because, as the Apostle says in 1 Corinthians 7:9, it is better to marry than to burn. Who said to them: he approves the opinion of the disciples. And first by words; secondly by deeds, at then were little children presented to him. And first he approves continence; secondly he assigns the differences among the continent, at for there are eunuchs etc.; thirdly the difficulty, at he that can take, let him take it. He says therefore who said to them: all men take not this word. You say that it is not expedient to marry: this is true for some, but it is not true for all, because not all have so great a virtue that they abstain; but they to whom it is given, because it is given to some not from their own doing, but by a gift of grace. Wisdom 8:21: I knew that I could not otherwise be continent, except God gave it. For that a man living in the flesh should live apart from the flesh is not of man but of God; 1 Corinthians 7:7: I would that all men were even as myself; but every one has his proper gift from God, one after this manner, and another after that. And because they might believe that all could be continent, therefore he says for there are eunuchs etc. Hence he distinguishes that there is continence in some from nature, sometimes from violence, sometimes from the will. Therefore he touches on three kinds of eunuchs: for some by nature who were born so from their mother's womb. Just as some are born deformed from a defect of the hand, so also some without genitals: and this from God's providence, because if all things happened according to the common course of nature, everything would be attributed to nature, and not to divine providence; hence Wisdom 8:8: she knows signs and wonders before they are done. Likewise some by violence, as those who are castrated by tyrants or barbarians, or who are castrated for the guarding of women. Who were made so by men, whom the cruelty of men castrated, or the care of women. And Jerome says he knows this, because boys were taken and castrated and placed in the house of Nebuchadnezzar. But some by the will, as he says, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven. Some misunderstood this word, saying that the genitals should be cut off, and certain men are read to have done this, among whom Origen is said to have been. But this has been condemned, and such persons should be separated from the clergy (cap. ex parte, and cap. significavit, extra de corp. Vit.). Hence occasion is given to the error of the Manichaeans, who said that bodily creation was the cause of evil. Likewise occasion is given to the error of the pagans, because some castrate themselves in their sacrifices. Likewise the act is not useful, because such persons, even if they lack the act, are nevertheless not free from concupiscence. Hence Sirach 20:2: the lust of a eunuch shall deflower a young maiden. Therefore it is better for a man to put a bridle on himself than to cut off a member, so as to restrain evil thoughts and desires. Isaiah 1:16: take away the evil of your thoughts from your hearts. Who have made themselves eunuchs, i.e., have given themselves to perpetual chastity, and this for the kingdom of heaven. For sometimes a member is understood by its act, as above at 18:9: if your eye scandalize you, pluck it out and cast it from you. So here the genital members are taken for the act. Hence he castrates himself who dedicates himself to chastity. Or, according to Jerome, those who keep continence were born with a coldness of nature, so that they are not moved to that act. Hence they are called eunuchs on account of the act of eunuchs, which they have on account of the nature they have from the womb. Because some have a certain disposition to some virtue naturally, as Job to mercy, who says in chapter 31:18: from my infancy mercy grew up with me. But some by the will, either through pretense, or taught by heretics, one is made so by men. 2 Timothy 3:5: having an appearance indeed of godliness, but denying the power thereof. But some for the reward of eternal life. The first two, namely those who are castrated either naturally or by violence, do not have the merit of eternal life, but only the third group. But is it true of the first that they do not merit? I say that they merit as to the will, although they do not merit as to the act; because although they cannot do it, they can nevertheless will to be able to do it. He that can take, let him take it. Having set forth the difference of continence, here an exhortation is given, as Jerome says. The Lord does as a general does in an army, who when a city is to be taken says: whoever enters the city, this or that will be given to him, as David said to Joab. So he who can take and be continent, let him take it, and not draw back. The Apostle, 1 Corinthians 12:31: be zealous for the better gifts. But what is it that he says? Is not everyone bound to preserve virginity? It seems so, because man is bound to better things. It must be said that it is not a precept but a counsel, as the Apostle says in 1 Corinthians 7:25: concerning virgins I have no commandment of the Lord, but I give counsel. But what then? Is not man bound to better things? I say that a distinction must be made, namely what is better as to the act or as to the affection. One is not bound to what is better as to the act, but as to the affection, because every rule and every act is determined to something finite and certain: and if one is bound to the better, one is bound to the uncertain. Hence as to exterior acts, because one is not bound to the uncertain, one is not bound to what is better; but as to the affection, one is bound to what is better. Hence he who does not always wish to be better, could not wish without contempt. But what is it that he says, he that can take, let him take it? For either by natural power, and thus no one can; or by the power of grace, and thus anyone can, because it is said in Luke 11:9: ask, and you shall receive. Likewise the grace of God can do all things. I say that the word can includes the power of the will: for there is a firm will and a weak will. For it is certain that a man who has a firm will does not fear many impulses; but when he does not, he falls from an easy impulse. Hence he who can take by the firmness of will, let him take it, and not from nature but from God. Hence we counsel that he who has this from God should take it and be continent. Or he who can according to the opportunity of the time or the condition of the time, as Abraham: hence the celibacy of John is not preferred to the marriage of Abraham. Likewise according to condition; because one who is married cannot be continent; hence some are excluded either by reason of time or of condition. Then were little children presented to him. Here he shows by deed what he had said. And first the offering of the little children is presented; secondly, the zeal of the disciples; thirdly, the satisfaction of Christ. The second at and the disciples rebuked them; the third at but Jesus said to them etc. He says therefore then were little children presented to him. The Lord had commended chastity, and because in little children there is chastity and purity, therefore seeing that purity pleased him, they offered him little children, that he should impose hands upon them and pray. It should be noted that there was a custom that children were offered to elders, and they would bless them and pray, as a sign that blessing is from God. Likewise they had learned that his touch was healthful, because he had cured the leper and many others, and therefore etc. Likewise they offered little children because they believed that whoever was touched by him would henceforth not be troubled by demons; therefore the Church accepted the custom that the sacraments of the Church be administered to little children, so that they might be more strengthened. And the disciples rebuked them. Here the zeal of the disciples is touched upon. But why did they rebuke? Because they believed him as a true man to be wearied by the frequency of people; therefore wishing to spare his labor, etc. Another reason is that they had a high opinion of Christ; therefore it seemed to them that it was unbecoming for little children to approach him. Origen says: because by this it is signified that in the Church there are certain little ones who are uneducated. By the disciples are signified the perfect; hence such persons are displeased when they see little ones, namely these uneducated people, coming to Christ, not knowing that he wills all men to be saved. The Apostle, Romans 1:14: to the Greeks and to the barbarians I am a debtor. Consequently he satisfies both parties. And first the zeal of justice; secondly he satisfies the devotion of those offering. He says therefore let the little children come to me, i.e., the humble, or the lowly; 1 Corinthians 14:20: do not become children in sense, but in malice be children. And forbid them not, namely the lowly on account of their innocence. For the imperfect should not be forbidden from coming to perfection. For the kingdom of heaven is for such. He says for such, not of these, namely of those who are thus pure through innocence. Above at 18:3: unless you become as this little child, you shall not enter into the kingdom of heaven. Job 22:29: he that has been humbled shall be in glory. Consequently he satisfies their devotion: when he had imposed hands upon them. By which he strengthens their virtues. Isaiah 40:29: he gives power to the weary. He departed from thence. Sometimes Christ lays on hands and does not depart from thence; sometimes he lays on hands and departs, because some are so strong that they do not fall back. And he called Peter and Andrew and remained with them (John 1:38ff). Because therefore these were still imperfect, and not capable of following, therefore he departed from thence. And behold one came etc. Here he treats of the perfection of poverty; and because the way is twofold, the common way and the special way, such as continence: the first way is the way of salvation, the second of perfection; therefore first about the first, secondly about the second. And first the question is presented; secondly Christ's response; thirdly the exposition of the response. The question is presented: and behold one came and said to him: good master. About this man there is a diverse opinion, because Jerome says that he was perverse of heart: and this is clear, because he went away sad; hence if he had come with a good heart, he would not have gone away sad. Chrysostom says that he was held by the passion of avarice; therefore he could not bear it: and this is clear because he did not come for the sake of testing; for whenever any came to Jesus for the sake of testing, the Lord always responded to their malice: Why do you tempt me? Or something of the sort; but he presents nothing of this here. Hence it is clear that he was not a tempter, but an imperfect man who was approaching God so as to be perfected; Psalm 33:6: come to him and be enlightened. Good master etc. He calls him master, as one who knows: for such should a master be, one who knows. Likewise he calls him good: it belongs to the nature of the good to communicate itself; hence Wisdom 7:13: I communicate without envy. For he is truly good; Psalm 118:68: you are good, and in your goodness teach me your justifications. What good shall I do that I may have life everlasting? He had heard many things about eternal life. Well had he heard, Psalm 36:27: decline from evil, and do good; but in the law he had not heard eternal life promised, but only temporal goods. Isaiah 1:19: you shall eat the good things of the land. Who said to him: why do you ask me? Here he presents the response. First he responds, as is found in Mark, why do you call me good? But here, why do you ask me? Both can be understood. But what Matthew says, why do you ask me? has no difficulty; but according to what Mark says, the Arians adopted the error, saying that the Father is good by essence, the Son by participation; therefore they held the Son to be unequal to the Father. But it should be noted that he says: one is good, God. But by the name of God is understood the Father, and the Son, and the Holy Spirit: hence from this every other creature is excluded, because it is not good by essence. But why does he respond in this way? Jerome says that he responds to the man's mind, who was commending that goodness which is customary in a man; because they adhered more to the traditions of men than of God, as is said above at 15:6: you have made void the commandment of God for your traditions. Therefore he rebukes him, because he was asking of him as of a good man, and not as of God. But what is it that he says, why do you ask me about the good? He says this as knowing his disposition, because he did not have the mind to obey the good, and every temporal good is imperfect and a shadow in comparison with the divine good; Isaiah 64:6: all our justices are as the rag of a menstruous woman. Hence all these goods are from God; therefore if you wish to have them, ask of him: for he alone is good; Psalm 135:1: praise the Lord, for he is good. Therefore have recourse to God. If you wish to enter into life, keep the commandments. For some have imperfect life, some perfect life, and some are totally outside of life, as those who are in sin, or unbelievers, because the just man lives by faith (Heb 10:38). Some therefore have an incipient and imperfect life, as the just in this world; but those have a perfect life who are already in eternal life; hence if you wish to enter into life, keep the commandments, because man is led in through the commandments. Ezekiel 20:11: I gave them my commandments and showed them my judgments. But were the commandments sufficient for salvation? I say no, except through faith in the mediator and through charity; hence the Apostle in Galatians 2:21: if justice be by the law, then Christ died in vain. Likewise Proverbs 7:2: keep my commandments, and you shall live. He said to him: which? There follows the exposition of the response, in which he recounts the commandments. And first he sets forth the commandments; secondly the root, at you shall love your neighbor as yourself. He says therefore Jesus said: you shall not kill etc. And why does he not mention the commandments of the first table? Because he saw him inclined to the love of God; therefore it was not necessary. Likewise these are preliminary to love. And first he sets forth the negative; secondly the affirmative. First he begins from the greater: you shall not kill, which is against life in act; you shall not commit adultery, which is against life in potency; you shall not steal, which is against the goods of the person; you shall not bear false witness, which is against the person. Likewise he sets forth the affirmative: honor your father. Then he sets forth the root: you shall love your neighbor as yourself. Romans 13:8: he that loves his neighbor has fulfilled the law.

The young man said to him: all these have I kept from my youth. After the Lord delivered the doctrine of common salvation, here he delivers the doctrine of perfection. And first he delivers the doctrine; secondly the necessity of this doctrine; thirdly the reward of observance. The second at and Jesus said to his disciples; the third at Peter answering etc. And first the occasion for delivering the doctrine is presented; secondly the promulgation; thirdly the effect. The second at Jesus said to him etc.; the third at when the young man had heard the word, he went away sad. The occasion for promulgating this doctrine is the request of the young man. And first he confesses himself an observer of the law; secondly he asks what perfection is, to which he can attain, at what is yet wanting to me? He says therefore all these have I kept from my youth; and he says all, because it does not suffice to do only one unless all are kept; James 2:10: whosoever shall offend in one point is become guilty of all. Likewise he says from my youth; Proverbs 22:6: a young man according to his way, and when he is old he will not depart from it. Hence what is said in Job 23:12 was fitting for him: I have not departed from the way of his lips. But whether he spoke the truth is a question. Jerome says that he lied: which is clear, because immediately before this comes, you shall love your neighbor as yourself. If he had so loved, he would not have gone away sad when the Lord said, go, sell all that you have, and give to the poor. Chrysostom says that he spoke the truth, that he had kept the legal precepts; and this is confirmed by what is found in Mark 10:21, that Jesus looking on him loved him, which he would not have done unless he were good. For there is a twofold way. One sufficient for salvation; and this is the love of God and neighbor with benefit to oneself, without self-harm, according to what is found in 1 Corinthians 8:3: he who loves God is known by him, and this he had kept. The other is of perfection, namely to love one's neighbor with detriment to oneself; and this he had not kept; therefore when it was announced to him, he went away sad. With the first he was not content; therefore he asked, what is yet wanting to me? Everyone is bound to ask this question, according to what is said: make known to me, O Lord, my end, and what is the number of my days, that I may know what is wanting to me. For he alone knows what is wanting to us. Your eyes saw my imperfection (Ps 138:16). Jesus said to him: if you wish to be perfect, go etc. First the pursuit is presented; secondly the way; thirdly, because it is difficult, the reward is presented; fourthly the consummation of perfection. He says therefore if you wish to be perfect, go and sell all that you have, and give to the poor. For we ought to strive toward perfection; Hebrews 6:1: leaving the word of the beginning of Christ, let us go on to things more perfect. But Origen asks: the perfection of the law is love; but he had said you shall love your neighbor as yourself; why then did he say if you wish to be perfect, since he was already perfect? Some say that in certain manuscripts that passage you shall love your neighbor as yourself is not included. And this is clear, because in Mark it is not included. Otherwise it can be said that he said it, but not in this order, because in the Gospel of the Nazarenes it is thus: the Lord said, you shall not kill etc., up to the passage about love. And afterwards follows, all these etc., and then follows, you shall love your neighbor etc. Nevertheless the solution is clear, because love of neighbor is twofold, namely love according to the common way, and love of perfection. Hence he says go and sell all etc., not a part, as Ananias and Sapphira did, as is found in Acts 5:2. And give to the poor, not to the rich. 1 Corinthians 13:3: if I should distribute all my goods to feed the poor. Psalm 111:9: he has distributed, he has given to the poor. And not to one, but to many. But what of this? Would he not immediately be perfect? It seems not, because passions are still in him; therefore he is not perfect in virtue. Origen says that he is immediately perfect, just as those are perfect to whom he distributed his goods. 2 Corinthians 8:14: let your abundance supply their want, and let their abundance be a supplement to your want. Hence the perfection of those passes into him, just as he that receives a prophet in the name of a prophet shall receive the reward of a prophet etc., above at 10:41. Hence the way of perfection is not go and sell all that you have; but only what follows, and give to the poor. Another response is if you wish to be perfect, not that you would immediately be perfect, but you will have a certain beginning of perfection, because unburdened of these things, you will be able more easily to contemplate heavenly things. Augustine says that vigils and such things are instruments of perfection; but in what follows is perfection, and follow me. Hence above at 4:20: Peter and Andrew, leaving all things, followed him. And so also Matthew above at 9:9. But when you give up all these things, the better use is to give to the poor, and in this one's neighbor must be considered. Hence if perfection is not in these things, in what does it consist? It must be said that it consists in the perfection of charity; Colossians 3:14: above all things have charity, which is the bond of perfection. Hence the love of God is perfection, but the relinquishing of things is the way to perfection. And how? Augustine in the book of Eighty-three Questions says that the increase of charity is the diminishing of cupidity; the perfection of charity is no cupidity. Therefore he is perfect in charity who loves God even to the contempt of himself and his own. Hence it is difficult and practically impossible for anyone to possess riches without being enticed by them: and this is clear from Gregory, of whom it is read that when he thought he could better serve Christ in a secular guise, so many things began to spring up against him that he was held not only in appearance, but also in mind. Therefore nothing makes the spirit so free as not being occupied with riches: and this is the way of perfection. Hence it is one thing to be perfect, and another to have the state of perfection. Whoever has perfect charity even to the contempt of himself and his own possesses perfection. The state of perfection is twofold, that of prelates and of religious; but equivocally, because the state of religious is for acquiring perfection; hence to this man it was said: if you wish to be perfect, and if you wish to come to the state of perfection. But the state of prelacy is not for acquiring perfection for oneself, but for communicating what has been acquired: hence the Lord, in the last chapter of John (21:17), said to Peter: Peter, if you love me, feed my sheep; and he did not say if you wish to be perfect etc. Hence such is the difference between the perfection of religious and of prelates as between a student and a master. Hence to a student it is said: if you wish to learn, enter the schools to learn. To a master it is said: teach and bring to completion. Hence the state of the religious is more secure, because ignorance is not imputed to them as it is to a prelate. Hence just as it would be ridiculous for a master to know nothing, so etc. But granted that each does what pertains to him, and makes good use of his office, I say that there is no comparison except as between a student and a master: hence a prelate is in a more perfect state, even if you were to give Elijah or anyone whatsoever. But there is a question: if a prelate is perfect, is he not bound to sell all things? I say that this would follow if in the words go and sell all that you have there were perfection; but there is not, but it is the way and the preamble to acquiring perfection; therefore it is not necessary that he sell what he has. But because it rarely happens that one has perfection together with riches, by one who comes to perfection all things must be relinquished; therefore the Lord gives what is easier. Hence if a prelate were suitable and administered his charge well, I say that he would be more perfect; just as someone can say: I wish to enter the schools to learn, but it is presumptuous to say, when one knows nothing, that he wishes to be a master. Hence Augustine in the City of God: the higher office, without which the people cannot be governed, even if it is decently administered, is indecently sought. Likewise it is one thing to be a prelate and another to be in the state of a prelate. Are parish priests or pastors in the state of perfection? I say that they are not in the state, because they do not constitute a state. Every state is given with solemnity, as the order of the episcopate and religious life. But when a parish is given, it is not given with solemnity; hence they do not have the state of perfection: which is clear, because to some are committed care and administration, and if one has not been promoted, he can give it up and marry, and sometimes has become a religious. But a bishop would not give up the episcopate except with the permission of a superior; a pastor can do so by entering religious life. If, however, he were in a more perfect state, he would now fall from the state, and so would sin: hence he can have perfection according to act, but not the state; because no state is given except with solemnity. Go therefore and sell all that you have, and give to the poor, because through this you will have a great reward, because the reward corresponds to the merit. And you shall have treasure in heaven. In a treasure there are two things, stability and abundance. You shall have a treasure and an abundance of spiritual goods. Psalm 111:3: glory and riches are in his house. Isaiah 33:6: and faith shall be in your times, the riches of salvation, wisdom and knowledge. And come, follow me. Here is the end of perfection. Hence those are perfect who follow God with their whole heart. Hence Genesis 17:1: walk before me, and be perfect. And follow me, i.e., imitate the life of Christ; hence above at 16:24: if any man will come after me, let him deny himself. For imitation consists in the care of preaching, teaching, and having charge of souls. Hence Chrysostom says: it was said to Peter, follow me, namely in taking up the care of the whole world. Job 23:11: my foot has kept to his steps. When the young man had heard the word, he went away sad. His disposition is shown, because he went away sad. This happens when we desire something and cannot have it as we wish; hence this man desired perfection, and he heard what he had to have through it. And because he was covetous, he went away sad. And why? For he had great possessions. Augustine says: he who has given up the will to possess is of great merit, because what he might have had is imputed to him; but of greater merit is it to give up what one has already acquired, because it is more difficult for things already united to be torn apart than things not yet united. And this is clear, because this man, who had possessions, could not be separated from them. And Jesus said to his disciples. Here the reason for the aforementioned doctrine is presented. And first the reason is assigned; secondly he responds to the astonishment of the disciples, at and when they had heard these things, the disciples wondered very much. He says therefore and Jesus said to his disciples etc. The occasion for saying this word was that the man went away sad, because he had said, go, sell what you have etc. A rich man shall hardly enter into the kingdom of heaven: he does not say impossible. And he says rich man, not one who has riches: because some have them and do not love them, but others have them, and love them, and trust in them. Those who have and do not love can enter into the kingdom of heaven. For if this were not so, Paul would not say: charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches. But one who has and loves, it is difficult, etc. Above at 13:22: the care of this world, and the deceitfulness of riches choke up the word. Proverbs 28:20: he that makes haste to be rich shall not be innocent. Sirach 31:8: blessed is the rich man who is found without blemish, and who has not gone after gold etc. But this is difficult; therefore it follows: who is he, and we will praise him? For he has done wonderful things in his life. He adds something which seems to pertain to impossibility; hence he says and again I say to you, it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven. Above the Lord had said that it was difficult for a rich man to enter the kingdom of heaven; here that it is impossible, just as it is impossible for a camel to pass through the eye of a needle. Hence take it that for a rich man who has riches and does not love them, it is difficult; but for one who loves them and trusts in them, it is impossible to enter the kingdom of heaven. For that a camel cannot enter through the eye of a needle is from nature; but that a rich man who loves riches cannot enter the kingdom of heaven is from divine justice; and sooner could all things be overturned than divine justice be changed. Others, like Jerome, say: impossibility is not indicated, but difficulty. In a certain Gloss whose author is unknown, it is found that in Jerusalem there was a gate called the eye of the needle, through which laden camels could not pass: so a rich man cannot enter the kingdom of heaven unless he unburdens himself from the attachment to riches. But it is easier for a camel to be unburdened than for a rich man to put aside this attachment. Chrysostom explains mystically: by the camel are signified the gentiles, who were burdened with the sin of idolatry; by the rich, the Jews; the needle is Christ, the eye of the needle is the passion. Hence it was easier for the gentile people to pass through the passion of Christ than for the Jews, because they could not come except by leaving behind the ceremonies of the law, and this they would not do. Hence a demon was asked what is the graver sin, and he said to have what belongs to another; to whom it was answered: you lie. On the contrary, he says, because other sinners I often lose, but these I do not lose. Or thus, it is easier etc., so that by the rich man we understand the proud; by the camel, Christ; by the eye of the needle, the passion of Christ: therefore it was easier for the camel to pass through the eye of the needle than for the proud man to be humbled. And when they had heard these things, the disciples wondered very much, saying: who then can be saved? Above the Lord assigned the reason for his doctrine; here he responds to the astonishment of the disciples. And first the astonishment is presented; secondly the satisfaction, at and Jesus beholding, said to them. He says therefore and when they had heard these things, the disciples wondered very much, saying: who then can be saved? But here there is a literal question. Since there are more poor than rich, and it is difficult for the rich to be saved, how do they say who then can be saved? The answer is that they understood that he was speaking also about the poor who are rich in desire; because there are more poor who in desire are rich. Likewise they had already been made solicitous for the whole world: therefore that solicitude was pressing upon them which is found in 2 Corinthians 11:28, so that they were anxious as rulers of all creatures. And Jesus beholding, said to them: with men this is impossible etc. Here he responds to their astonishment, saying: with men this is impossible, but with God all things are possible. But what is it that he says? For it seems that free will perishes if it is impossible with men. It is true that man has it of himself that he can sin; but to rise again and to do works of salvation, this he does not have of himself without the help of God's grace: for it is God himself who can do these things. Romans 9:16: it is not of him that wills, nor of him that runs, but of God that shows mercy. Hence Job 42:1: I know that you can do all things, and with you nothing is impossible. Hence according to human power it is impossible for man to be saved, because human power does not change the will; but it belongs to God alone to change it, as is found in Philippians 2:13: who works in us both to will and to accomplish. Consequently he determines concerning the reward of the perfect. And first the question is presented; secondly the response, at and Jesus said to them. Peter had heard poverty praised, and had heard: go and sell all that you have, and give to the poor. He had also heard that it is difficult for the rich to enter the kingdom of heaven; therefore Peter considered that he had done a great thing, because he had left all things; hence he says then Peter answering said to him: behold we have left all things. And because he had heard not only that, go and sell, but further, and follow me etc.; therefore Peter adds and have followed you. Leaving all things does not make perfection, but leaving all things and following Christ, because many philosophers left all things. But Peter had left a boat and a net. But Peter is praised more for his disposition than for what he left, because with such a ready will he gave them up that he would have given up everything if he had had it. Likewise he knew that Christ knew his will; therefore he says behold we etc. By which he gave an example that those who gave up what they had should not be considered to have given up little, even if they had little. And Jerome says that giving up does not make perfection, but following the Lord. And one follows God in many ways. In mind, through contemplation; Hosea 6:3: we shall know and shall follow on, that we may know the Lord. Hence those follow God who have God before their eyes and know God through the mode of contemplation. Likewise one follows the Lord through the observance of the commandments; John 10:27: my sheep hear my voice, and they follow me. Likewise through the imitation of works; Job 33:11: my foot has followed his steps. Likewise through the contempt of oneself and one's own; above at 16:24: if any man will come after me, let him deny himself, and take up his cross, and follow me. Likewise through purity of mind and body; Apocalypse 14:4: these are they who were not defiled with women; for they are virgins, and they follow the Lamb wherever he goes. Voluntary poverty disposes to this following. And Jesus said to them: amen I say to you etc. Here he treats of the reward of perfection. And first he presents the reward of the perfection of the apostles; secondly of the perfection of others; thirdly he excludes a certain objection. The second at and every one that has left etc.; the third at and many that are first shall be last etc. He says therefore amen I say to you etc. For because he wished what he had said to be certain, he professes to have spoken the truth by saying amen. And to show that perfection is not in this, go and sell all that you have, but in this, follow me; therefore he says you who have followed me, in the regeneration (...) shall sit on twelve seats etc. Regeneration is twofold. One which is of the spirit, which comes about through grace in baptism, concerning which 1 Peter 1:3: he has regenerated us unto a lively hope. Likewise there is a regeneration of the body: for just as the spirit is regenerated through grace, so also in the resurrection he will raise up our bodies. Philippians 3:21: he will reform the body of our lowness, made like to the body of his glory. Some explain it of the first regeneration, and punctuate thus: you who have followed me in the regeneration, i.e., you have been regenerated through grace, shall sit etc. Chrysostom does it the same way, but does not punctuate thus; hence he says that he promised them a reward in the present, thus: you who have followed me (...) shall sit. The present Church is the faith of Christ. In this Church there are various states of men. And although all virtues are necessary for salvation, yet one is more praiseworthy in the act of one virtue than of another: some in faith, some in chastity, some in charity. And as in the diverse faithful, so also in the apostles, because Peter was the most fervent zealot of faith, but John excelled in chastity; so those who are fervent in faith are the seat of Peter, in chastity of John, and so of the others. But all are seats of Christ, because all the virtues were in him; therefore he promised them that they would be future pastors of the Church. Otherwise, according to Augustine, it is taken of regeneration, namely for the resurrection: amen I say to you, in the regeneration, i.e., in the resurrection, when they shall be called back according to body and soul, you shall sit, namely on the seat of majesty, i.e., you shall have judiciary power, judging the twelve tribes of Israel, because just as God gave judgment to the Son, so it is given to those who have followed him. But what is it that he says, over the tribes of Israel? Will they not judge others as well? Why then does he say more, over the twelve tribes of Israel? It is understood as the whole people of the faithful of the whole world, because the gentiles entered into the fatness of the olive, and were made sharers in the promise made to the fathers. But those who are unbelievers will not be judged: for Gregory says that some are condemned and not judged, as unbelievers; but some are condemned and judged, as those who believed and were perverse. And, as Jerome sets forth, enemies are condemned differently from one who persevered in the faith; because enemies are condemned in their absence, but the others in their presence. Therefore you shall judge the twelve tribes of Israel. Because the apostles lived among the Jews, therefore it is said that they will judge the twelve tribes. And how? By comparison, because they had warned them. They might say: how would we believe that you were God, you who were living among us as a mortal? etc. But the Lord will say: you were wise in the law, and you did not believe; these were fishermen, and they believed. Chrysostom asks what great thing was given to the apostles. Was not this given also to the Ninevites and the Queen of the South? Above at 12:41. Chrysostom says that the very manner shows that the authority of judging was given to the apostles, because those judging with authority judge by sitting, while advocates and accusers condemn by standing; therefore, to indicate that the apostles will judge with authority, he says you shall sit. But of the Ninevites he says, the men of Nineveh shall rise in judgment with this generation and shall condemn it. But here there is a question, because some will be condemned and not judged: so also some will be saved and not judged, as the apostles and apostolic men; but others who are to be saved will be judged, and their merits will be examined. And how will they judge? Some say by comparison. But this is not sufficient, because thus even the Queen of the South would judge. Some say through the judgment of Christ. But this is not sufficient, because thus all the saints would approve. Psalm 57:11: the just shall rejoice when he shall see the revenge. Likewise some say by a certain venerable justice, because the just will be raised up in the air to meet Christ, and will be assessors of Christ. But this too is not sufficient, because he says you also shall sit judging. Some say that they will judge as a book judges: for a book judges because the laws are written there which judge that person; just as the hearts of the apostles and the just, who kept the commandments of God, will be a book condemning them. The dead were judged, the books being opened (Apoc 20:12). But it is more than this, because they will exercise something else. Hence in Psalm 149:6: two-edged swords in their hands. How then will they judge? See. There will be a mental judgment, because by divine power it will come about that all his sins will be recalled to each one's memory. Hence Lactantius was deceived who held that the resurrection will take place before the judgment over a thousand years. This therefore will be a mental judgment, because by divine power the things that each one did will be recalled to memory. But it is not unfitting that someone receive from another a certain light, because the angels receive from God, and men from the angels; therefore it is not surprising that men will be enlightened by the apostles, who will be filled with light; therefore they will not only judge, but other just men will also receive a certain light from them. But Christ and the apostles judge differently, because Christ judges with authority, they as promulgators: just as the law was given through angels, so also the execution of judgment will take place through the angels, because behold they are called angels (Job 36:6: judgment shall be given to the poor) who followed justice and left all things. And why will they judge? One reason is that sins are of the world. Hence those who should judge must be from outside the world, and such are the apostles and apostolic men; hence John 15:19: I have chosen you out of the world. Likewise the Philosopher says that the virtuous man is the judge of all men, just as taste is the judge of all things that can be tasted. Just as therefore one who wishes to taste something gives it to one who has a sound taste to taste: so since the virtuous man has a sound taste, he is the rule of all acts; therefore perfect men will judge as a rule. Likewise another reason is that they are strangers to the world, and therefore follow Christ more fervently. These therefore should judge more, because they grow hot over the things to be contemplated; Psalm 38:4: my heart grew hot within me, and in my meditation a fire shall burn. Also because being more accustomed, they are more fervent. Likewise because they were poor and more abject, and the merit of abjection is exaltation; therefore they will be exalted. Therefore he says you shall sit judging etc. But will Judas judge? No, because these promises are always under a condition; therefore the Lord says you who have followed me etc. Hence whoever has followed and persevered will judge, etc. But if these judge, what will Paul do? If the seats are now full, where then is Paul? Augustine says that by twelve is signified universality, which revolves through seven. For the number twelve arises from the combination of seven, because the number seven consists of three and four, and three times four is twelve, or four times three; therefore by this number is signified the universality of the elect. And every one that has left house or brethren etc. Having presented the reward of the apostles, here he presents that of others: and there are questions here. The first is why he promised the apostles nothing temporal, but to others something temporal, because he shall receive a hundredfold etc. And this is clear, because in Mark it says a hundredfold in the present. According to Chrysostom, something temporal was promised to the apostles, because judgment in the Church of God, as was said before. Or otherwise, because each person is attracted according to what he is drawn to. Hence one who has left the world and the things of the world is not attracted by the things of the world; but others, who are tied to worldly things, are attracted by them. Therefore to the apostles, because they had left everything, he promised nothing temporal; but to the others, because they have an attachment to temporal things; therefore to the apostles he promised judgment. Or, according to Origen, what was said, in the regeneration, this is the reward of those who have left all things for Christ. But someone might say: I do not wish to leave all things for your sake, but I will leave one house, or one field, etc. I say that if you leave something, you will have something; but if everything, you will be a judge. But there is another question. He said house, and about this there is no doubt; but he says father or mother etc. He who commands father or mother to be left commands a sin. Likewise he himself commanded that a wife not be put away, that parents be honored. It must be said that in these two things are considered: natural affinity, and this should not be despised, but one should do good to them if they are in need. But sometimes they draw one back from the service of God: and then they are like a scandalizing member, and then that member must be cut off; and therefore he commanded these to be left. Likewise another reason is that the Lord foresaw the time of future persecution, that brother would rise against brother; therefore he wills man to be separated from them. Another question is when he says he shall receive a hundredfold etc., how it is to be understood. Some said that the saints will rise before the judgment for a thousand years, and then Christ will have a complete kingdom: and then he who left a house will have a hundredfold. Jerome rejects this, because he will not have a hundred fathers, etc. Likewise a shameful thing is signified, because he will not have a hundred wives. Therefore Augustine says that it is to be understood with respect to spiritual things. Hence the Lord chose us poor in this world and heirs of the kingdom: hence it is understood of the grace of God, which outweighs everything you leave, and infinitely; therefore he puts the finite for the infinite. Hence he shall receive a hundredfold, i.e., something which is worth a hundredfold. Origen says that it is also to be understood literally. You leave a field; from the providence of God it will come about that you will find many at your service; hence what is said in 2 Corinthians 6:10 will be fitting for them: as having nothing, and possessing all things. Likewise you will find brothers, i.e., all spiritual men. Likewise besides this, eternal life; John 10:27: my sheep hear my voice, and I know them, and they follow me, and I give them life everlasting. Consequently he introduces an incidental remark: and many that are first shall be last, and the last shall be first. Those who leave something for Christ, or everything, if they live negligently, will they have this reward? I say no, because they have taken it up imperfectly, and will not be first but last. Or otherwise, because they might say you who have left all things etc., we will judge in this way. Those who were first through pride and exaltation are last. Origen says that it can be understood of those who come to Christ and live tepidly; afterwards others come who are fervent, and by their fervor surpass the others. Or he calls first those born of Christians, who are made last in comparison with others who were from among the gentiles or Jews. Or it can be referred to men or angels; because those who were first in the order of the angels were made last through sin; and the last, i.e., men, will be made first and higher.

Above, the Lord treated of the attainment of the kingdom through the way of common salvation and through the way of perfection; and because some believe they will arrive undeservedly, they are therefore repelled. And first, those who intend to come on account of the antiquity of time; secondly, those on account of carnal origin. The second is at and Jesus going up to Jerusalem, etc. The first, then, is set forth under the parable of the householder and the hired workers. First, he sets forth the parable; secondly, he draws the conclusion to which the parable is directed, at so shall the last be first, and the first last. The parable has two parts. First, he treats of the hiring; secondly, of the remuneration. The second is at and when evening had come, etc. Regarding the first, four hirings are set forth, which are invitations of workers to labor. The second is at and going out about the third hour, etc. The third is at and again he went out about the sixth hour, etc. The fourth is at but about the eleventh hour he went out. Regarding the first, he touches on three things. First, the one hiring is mentioned; secondly, those hired are set forth; thirdly, the manner of hiring. The second is at who went out early in the morning to hire laborers. The third is at and having made an agreement, etc. This householder is God, whose household is the whole world, but especially the rational creature; and he is called a householder from the likeness of governing. Wisdom 14:3: but you, father, govern all things by your wisdom. Who went out early in the morning to hire laborers into his vineyard. Here he treats of those hired. First, it is asked what the vineyard is, who the workers are, why they are hired. What this vineyard is: according to Chrysostom, it is justice, and as many virtues as it produces, so many branches it sends forth. Song of Songs 8:12: my vineyard is before me. Gregory says: the vineyard signifies the holy Church. Isaiah 5:7: the vineyard of the Lord of hosts is the house of Israel. And the various branches. The workers, indeed, are all who descended from Adam, hence all men. Genesis 2:15: the Lord placed Adam in Paradise to work and to keep it. For each one ought to work justice and cultivate it and have care for his neighbor. Sirach 17:12: God commanded each one concerning his neighbor. Likewise, prelates are workers. Isaiah 61:3: and they shall be called the mighty ones of justice in it, the planting of the Lord unto glory. They are called hired workers because they ought to work for their reward, and are like hirelings. Job 7:1: the life of man upon earth is a warfare, and his days are like the days of a hireling. For just as a hireling does not receive his wages immediately but waits, so we in this life. But for one to be a good hireling, he must labor for the advantage of his master: thus if we labor in the vineyard of the Church, we ought to refer everything to God. Hence, 1 Corinthians 10:31: do all things for the glory of the Lord. Likewise, first he cultivates and afterward he eats; and so it is necessary that we first cultivate and prepare the salvation of others, and afterward seek temporal things. Above, chapter 6:33: seek first the kingdom of God, and all these things shall be added unto you. Luke 17:8: gird yourself and serve me while I eat and drink, and afterward you shall eat and drink. Likewise, thirdly, it is required that he be occupied in labor the whole day; thus the cultivator of the Lord's vineyard should spend little time on what pertains to himself, but it is necessary that we spend all our time in the service of God. 1 Corinthians 15:58: abounding in the work of the Lord always. Likewise, he is ashamed to appear before his master unless he has done well; so also one ought not to appear here before the Lord except with a good work. Exodus 23 and 34:20: you shall not appear before me empty. But let us see what morning means. The whole time of this world is one day. Psalm 89:4: a thousand years are as yesterday which is past. The different hours are the different ages. The first is from Adam to Noah, and in that time the Lord admonished men both through messengers and through apparitions to go into the vineyard of justice. Or it can be said that the whole life of a man is one day. The morning of this day is childhood. For childhood is green like grass; hence some are called from childhood, as Jeremiah, Daniel, and John the Baptist were called from childhood. Therefore he says, who went out early in the morning, etc. Next, the manner of hiring is determined; hence he says, and having made an agreement with the workers for a denarius a day. By this denarius is signified eternal life, because that denarius was worth ten ordinary coins. Likewise, it had impressed upon it the likeness of the king. Hence, what is signified by this denarius consists in the observance of the Decalogue. Above, chapter 19:17: if you will enter into life, keep the commandments. Likewise, it bears the likeness of God. 1 John 3:2: when he shall appear, we shall be like to him. Next, he treats of the second hiring: and going out about the third hour, etc. If we take one day as the whole course of the world, just as the first hour signifies the time from Adam to Noah, so the second from Noah to Abraham. Before the promises were made concerning Christ, then through the angels he admonished many, and he also had many who admonished others. But if we take the life of one man, the third hour is adolescence; for just as at the third hour of the day the sun begins to grow warm, so in adolescence the sun of intelligence begins to shine. Likewise, it then begins to grow hot. James 1:11: the sun rose with a burning heat. And he found these in the marketplace and idle. This marketplace is the present life. A marketplace is a place where disputes are conducted; a marketplace is where things are sold and bought, and it signifies the present life, which is full of disputes, buying and selling. 1 John 5:19: the whole world is seated in wickedness. And these were idle, because they had already lost part of their life; for idle are called not only those who do evil, but also those who do not do good. And just as the idle do not attain their end, so neither do these. The end of man is eternal life; therefore, whoever works in the manner he ought will have it, if he has not been idle. Sirach 33:29: idleness has taught much evil. And he said to them: go you also into my vineyard. Because God rewards according to justice. 1 Samuel 26:23: God will reward according to justice. With these he did not agree upon a denarius. Why with the first, and not with these? The reason is, according as it refers to the age of the world: because Adam was going to sin, he could therefore be excused if he had not known his remuneration; but he knew, because he had tasted. Likewise, he who has better senses, truth is more clearly known to him. Since, therefore, Adam had better senses, truth was more clearly known to him. But with the others he did not agree, because he always pays more than he promises. Isaiah 64:4 and 1 Corinthians 2:9: eye has not seen, besides you, what you have prepared for those who love you. Likewise, the first were hired for the whole day. Therefore they ought to have the full wage; for this reason a denarius for the day is promised to them, which will be the full reward. But the other does not give his whole life to God; therefore he does not agree with him, because it could be that he will work more fervently, and thus will be rewarded more; or so negligently that he will not merit. Therefore he says, and whatever is just I will give you, because if they recover the time lost, they will have the full reward. 1 Corinthians 3:13: every man's work shall be manifest, for the day of the Lord shall declare it. Likewise, he invited the first to go, but these went of their own accord; because in children there is no discretion, and therefore if they do some good, it seems to be more from the Holy Spirit than from discretion; but in adolescence a man is moved by his own counsel. Likewise, of the first it is said that he sent them; of these, that they went of their own accord. And again he went out about the sixth and the ninth hour. According as the day is called the age of the world, so the sixth hour was from Abraham to David, and the ninth from David to Christ. But why does he join two hours? Because at that time the people were divided, namely, the Jewish and the Gentile peoples. Hence it can be said that the sixth hour is youth, because just as at midday the sun is at its perfection, so is man in youth. The ninth hour is old age; and he joins these two because the manner of living is the same in both. But about the eleventh hour he went out. The fourth hiring is set forth; and he does three things. First, he rebukes; secondly, he excuses; thirdly, they are invited. The second is at they say to him: because no man has hired us. The third is at go you also into my vineyard. He says, therefore, but about the eleventh hour he went out. The ninth hour is the time of Christ. Hence, 1 John 2:18 says: little children, it is the last hour. And Hebrews 1:1: God, who at sundry times spoke of old to the fathers by the prophets, last of all in these days has spoken to us by his Son. Isaiah 52:6: behold, I who spoke, am here. Or it can be called old age, or decrepit age, because some persist in sin until decrepit age. Psalm 89:6: in the evening let it fall and grow dry and wither. And he found others standing. He found others in the marketplace; these, not so. The reason is, according to the Philosopher, that there is a difference between adolescents and the elderly, because adolescents are entirely in hope, while the elderly are not in hope but in memories. Hence the former are found in the marketplace as though wishing to acquire; but these are found standing, as though not wishing to acquire but to preserve what has been acquired. Likewise, he saw the first and did not rebuke them; but he saw these and rebuked them, because the former are still weak, and passions dominate in them, and therefore they are to be excused for not spending their time in the service of God; but the elderly abound in good sense, and therefore he rebukes them: why do you stand here all the day idle? Proverbs 12:11: he who pursues idleness is very foolish; and 28:19: he who pursues idleness shall be filled with poverty. There follows their excuse: they say to him: because no man has hired us. If we refer this to the state of the world, these signify the Gentile people, who did not serve God but idols. But they are excused, because they did not have prophets as the Jews did. Hence, Psalm 147:20: he has not done in like manner to every nation, and his judgments he has not made manifest to them. Or according as it refers to the age of man, it signifies that some are not given the occasion of returning to God until old age. And the reason is that all things have their time. Or it can happen from the divine dispensation, because to those who love God, all things work together unto good, Romans 8:28. Hence the Lord knew that if he had called them before, they would not have stood firm. They are therefore hired when they consent, and they rise again more efficaciously. Hence he says, go you also into my vineyard. Hence, although they are decrepit, he still wills all men to be saved, 1 Timothy 2:4. Likewise, to the first he promised a reward, but to these he did not, because it was owed to the former since they served him from the morning; but to these it is owed from mercy alone. Wisdom 4:13: being made perfect in a short time, he fulfilled a long time. And when evening had come, etc. Here he treats of the remuneration. And first is set forth the remuneration; secondly, the murmuring; thirdly, the response. Regarding the first, he does two things. First, the time is set forth; secondly, the person commissioning; thirdly, the person to whom it is committed. The time is set forth: and when evening had come, etc. And this can be understood either of the end of life or of the end of the world. Psalm 29:6: in the evening weeping shall have place, because the light of the world fails. And he says evening, because in this world the judgment will take place. The lord of the vineyard said to his steward. The lord is the whole Trinity. He said to his steward, i.e., to Christ. And there is given to him the power of raising up, the power of judging, and the order of judgment is indicated. The power is indicated: call the workers, i.e., raise the dead. John 5:28: all who are in the tombs shall hear the voice of the Son of God. The power of judging: pay them their hire, i.e., be their judge. Hence he gives him the power of judging. John 5:27: he gave him power to execute judgment, because he is the Son of man. Next, the order is indicated: beginning from the last even to the first. And this can be referred to the age of the world. Beginning from the last, namely, from those who have been imbued with the sacraments. Hence a greater grace was given to them than to the first. Ephesians 3:5: which in other generations was not known, as it is now revealed to his holy apostles. Hence it was more abundantly conferred upon them, although some individual persons in the Old Testament had greater grace in some respect. John 7:39: as yet the Spirit was not given, because Jesus was not yet glorified; not that the Holy Spirit had not been given, but because at that time it was more abundantly given. Or it can be referred to the age of man, because those who are in decrepit age die sooner and are sooner rewarded. Or it can be that from their fervor they recover what was previously lost, as we read of the thief. As to both interpretations, Chrysostom says that what a man does more liberally, he does from mercy rather than in any other way; therefore a certain gracious favor and joy is designated. Luke 15:10: there shall be joy in heaven upon one sinner doing penance. Then follows the execution: when they came who had come about the eleventh hour, whether Christians, or men in decrepit age, they received each a denarius. The Apostle says, 1 Corinthians 3:8: every man shall receive his own reward according to his own labor. But when the first also came (do not refer this to the time of the world, because they would be the Jews), they thought that they should receive more, because they had more in the other world. And they also received each his denarius, because they had their individual robes. But what is this? Will not all have glory equally? I say that in one respect the retribution will be equal, in another respect not; because beatitude can be considered with respect to its object, and thus the beatitude of all is one; or with respect to participation in the object, and thus not all will participate equally, because they will not see as clearly. John 14:2: in my Father's house there are many mansions. And it is like the case where many go to a river, and one carries a larger vessel than another: the river exposes itself entirely, yet not all carry away equally; so whoever has a soul more expanded by charity receives more, etc. Sirach 11:24: the blessing of God hastens to the reward of the just, and in a swift hour his process bears fruit. And having received it, they murmured against the master of the house, saying: these last have worked but one hour, etc. Above, the remuneration was set forth; here, the murmuring of some is set forth. But here there is a twofold question, because he says that those who received each their denarius murmured. By the denarius is understood eternal life. Is it to be believed that anyone would murmur after receiving his reward? It does not seem so, because then there would be sin there, as is stated in 1 Corinthians 10:10: neither murmur. Chrysostom says that the force of the statement is not in what is said but in why it is said. Hence it should be understood that the remuneration will be so great that, if it were possible, they would murmur. Or it can be understood in this world. Gregory says that this murmuring is nothing other than the deferral of remuneration, because the saints who came last received their reward immediately, but the first waited a long time. Hence, 2 Corinthians 6:13: having the same recompense, as I speak to children, be you also enlarged, etc. Hence the former murmur because they did not receive immediately; but the latter do not, because they received at once. Hilary and Jerome say thus: sometimes Scripture speaks of the whole number of the people, sometimes from the person of the good, sometimes of the wicked; as in Jeremiah 26:8, that all the people rose up against him, and all the people freed him. Here, all the people is taken for part of the people. Thus, in the first time some were good, and not all; therefore something is attributed by reason of the good, something by reason of the wicked; not that they murmured then, but before, because the Jewish people murmured against the Gentile, that he should be made equal to them. There is also another question. What does it mean that he says, who have borne the burden of the day and the heat? Because they did not bear more than the time they lived, and modern people likewise. What, then, is meant? A threefold answer is given. The first response is that hope deferred afflicts the soul. Some at the beginning of the world bore the burden, because they knew that their retribution was being deferred; therefore they are said to have borne the burden of the day. Or it can be referred to the Jews, who bore the burdens of the Law, concerning which burden Peter says, Acts 15:10: this is a burden which neither we nor our fathers were able to bear. But the Gentiles did not bear such a burden, because they were not subject to the Law. Or, according to Gregory, because the first men lived for a longer time -- for they lived nine hundred years -- therefore they bore a heavier burden. But he answering said to one of them. Here the reproof is set forth. And first, he shows his justice and his mercy; secondly, the equity of the remuneration. Regarding the first, three things. First, he denies injustice; secondly, he adduces the agreement; thirdly, he adduces the retribution that was made. He says, therefore, but he answering said to one of them -- and add: and to all, because all had the same cause -- he said: friend. He calls him friend because he had drawn him to himself. Deuteronomy 4:37: he chose their seed after them. I do you no wrong, because what is mine I give to this one, not what is yours; therefore I do you no wrong. Job 8:3: does the Almighty pervert judgment? Then he recalls the agreement: did you not agree with me for a denarius? I.e., for obtaining salvation. Genesis 15:1: I am the Lord, your reward exceeding great. Take what is yours, i.e., what you have by my promise, and go, into glory. 2 Timothy 1:12: I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day. Some explain it thus: take what is yours, i.e., damnation for your murmuring, and go into eternal fire. But this cannot be, because he says that they received each their denarius. Next, he sets forth the mercy bestowed, saying, but I will that to this last also I should give even as to you. And regarding this, he does two things. First, he sets forth the mercy; secondly, the power to show mercy. But I will that to this last, i.e., the Gentile, I should give even as to you. Romans 3:9: what then? Do we excel them? No, not so. But they could say, you cannot. On the contrary, he says, or is it not lawful for me to do what I will? Because it is lawful for anyone to do his will with what is his own. For if he were a debtor to another, it would not be lawful for him to do so; likewise, if he were under another; but he is the Lord, and therefore he can give more. For a steward cannot give anything except according to merits; but a king can give without merits. So God, who is Lord of all, can do so. Psalm 113:11: he has done all things whatsoever he willed. Romans 9:19: who resists his will? Here it should be noted that in what is given from mercy there is no respect of persons, because with what is purely mine I can give to whomever I wish without respect of persons. Hence he says, is your eye evil because I am good? It is evident that the preceding murmur did not arise from any defect of the Lord, but from mercy shown to another; therefore, from mercy and goodness. But he is properly wicked who grieves over goodness. Therefore he says, is your eye evil because I am good? Because toward you I showed justice, toward another, mercy? It is evident, however, that this proceeds from goodness. And above, 6:22: if your eye be single, your whole body shall be lightsome. On the goodness of the Lord, Psalm 72:1: how good is God to Israel, to those who are of a right heart. So shall the last be first, and the first last. Here he draws the conclusion for which the whole parable was introduced. And first, he sets forth the conclusion; secondly, he removes a false opinion. He says, so shall the last be first. This can be read in two ways, according to Chrysostom: i.e., the last shall be made equal to the first, so that there will be no difference; and this corresponds to what was said, that each received his own denarius, nor will there be any difference according to time. Or otherwise, i.e., those who are last shall be first. Deuteronomy 28:44: the stranger shall be over you, and shall be the head, and you the tail. Or, some who were first, through negligence will become last; and this corresponds to the preceding, because they began from the last. But someone could say: will not all the first be saved? He says: many are called, but few are chosen, because all who believe by faith are called; but those are chosen who do good works, and these are few, as above, 7:14: narrow is the way that leads to life, and few there are who find it.

In the preceding part, the Lord repelled those intending to come to glory on account of the antiquity of time; here he repels the one who intends to come on account of carnal origin. First, then, the occasion of the petition is set forth; secondly, the petition; thirdly, the response. The occasion was the announcement of Christ's passion. And first, he announces the place; secondly, the passion; thirdly, the resurrection. He says, and Jesus going up to Jerusalem, etc. Above, at 19:1, it was said that having left Galilee he came into Judea, and he did not go up to Jerusalem immediately, but afterward when the passion was imminent. Hence he says, and going up, i.e., when he was on the point of going up. Jerusalem was a high place. He took the twelve disciples apart, etc. And why does he say apart? For two reasons. First, because he wished to show them great things, and therefore they were not to be communicated to all. Above, 13:11: to you it is given to know the mystery of the kingdom of heaven. Likewise, to avoid scandal, because men who were not yet perfect would have turned away from him if they had heard of his death; and women would have been provoked to tears. Likewise, it should be known that Judas had not yet conceived his wicked plan; therefore the Lord did not expel him from the company. And he said to them: behold, we go up to Jerusalem, etc. Here is noted the firmness of his resolve; hence behold, i.e., I am of the same resolve and of the same will, because I do not change. Sirach 27:12: a fool is changed as the moon, but a wise man continues as the sun in his wisdom. Likewise, it was by his own will. Isaiah 53:7: he was offered because it was his own will. He indicates the place, because Jerusalem. Luke 13:33: it is not fitting that a prophet perish outside of Jerusalem. And why? Because it was the place of the Law and of the priesthood, and both were fitting for Christ; because just as a true priest ought to offer sacrifice for the people, so also Christ offered a victim for the world. Likewise, through his passion he acquired his kingdom. Likewise, Jerusalem is interpreted as "vision of peace." Colossians 1:20: making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven. Next, the passion is foretold. And he frequently recalled his passion, in order to bring it back to memory. And he touches on three things pertaining to the passion, because he suffered from a disciple the betrayal -- and the Son of man shall be betrayed, namely, by a disciple. Concerning this betrayal, see below at 27:10, and Psalm 40:10: he who ate my bread has greatly supplanted me. Likewise, from the chief priests and the Scribes, the condemnation; hence, and they shall condemn him to death. Job 34:17: how can you condemn him who is so just? Wisdom 2:20: let us condemn him to a most shameful death. And they shall deliver him to the Gentiles, because the Jews delivered him into the hands of the Gentiles. Hence Pilate said: your own nation and your chief priests have delivered you to me. And he touches on three things that they did to him, against the three things that men most desire, namely, honor, rest, and life. Against honor, he was mocked; hence he says, to be mocked. Jeremiah 20:7: I am made a derision all the day; and Psalm 37:12: my friends and my neighbors have drawn near and stood against me. Against rest, he was scourged; hence, and to be scourged. Isaiah 50:6: I have given my face to those who struck me, and my cheeks to those who plucked them. Likewise, against the third, he was killed; hence, and to be crucified. Philippians 2:8: Christ became obedient for us unto death, even the death of the cross. Then he treats of the resurrection: and the third day he shall rise again. This, however, God the Father did. Hence, Acts 2:24: whom God has raised up, having loosed the sorrows of hell, inasmuch as it was impossible that he should be held by it. And on the third day. According to Augustine, it was signified that his single death destroyed our double death. Hosea 6:3: he will revive us after two days, and on the third day he will raise us up. Then came to him the mother of the sons of Zebedee. Here the occasioned petition is set forth. And first, the petition is set forth in general; secondly, it is made explicit, at but they, etc. He says, therefore, then came to him the mother of the sons of Zebedee. These sons were John and James; their mother was Salome; hence Salome is a woman's name. In Mark it is stated that the sons made the request; here it is stated that the mother did; but the truth is that the mother asked at the prompting of her sons. Adoring, because she asked with humility; for she knew that a humble prayer always pleases God. Psalm 101:18: he has had regard to the prayer of the humble. And Judith 9:1: and prostrating herself before the Lord, she cried to the Lord. And asking something to be given from him: i.e., I beg you to give what I wish. And this petition is not to be admitted, and whoever grants such a thing grants it foolishly. We read of Herod that he granted this to the daughter of Herodias, and did not revoke it. Solomon, however, granted it to his mother; but because he was wise, he revoked his incautious promise. Therefore Christ, who is wiser than these, was unwilling to grant it unless the request was expressed. Above, 12:42: and behold, a greater than Solomon here. Therefore there follows the explication of the petition: and he said to her: say that these my two sons may sit, the one on your right hand, and the other on your left, in your kingdom. But there is a question: whence had this woman conceived this idea? She had heard about the passion and the resurrection; hence she had conceived something carnal, that immediately with glory he ought to be in Jerusalem; therefore she wished to ask for preeminence for her sons. Likewise, she had heard that the twelve were going to judge; therefore she wished to set her sons above the others, and thus she understood it literally. And it should be known that James and John were honored more by Christ after Peter; therefore they wished to exclude Peter. Chrysostom says otherwise, that she asked for something spiritual, and in this she was to be praised, because mothers ask more for temporal things than spiritual things. Hence, if a mother sees her son sinning, she does not grieve as much as when she sees him sick. Hence by the right hand spiritual things are signified, and earthly things by the left. Or we can understand by the right and left the active life and the contemplative life; therefore she asks that these sons be perfected in both lives. Song of Songs 2:6: his left hand is under my head, and his right hand shall embrace me. But Jesus answering, said. Here the response is set forth; then the murmuring of the others, at and the ten hearing it, were moved with indignation against the two brothers. And regarding the first, he does three things. First, he rebukes their foolishness; secondly, he examines their readiness, at can you drink the chalice that I shall drink? Thirdly, he repels the petition, at to sit on my right or left hand is not mine to give to you. But what is this? They did not ask, but the mother did. The Lord knew that she was asking at their prompting; therefore he answers them, just as above at 16:23 the Lord had said to Peter: you do not know what you are saying. You know not what you ask; as if to say: you ought not to ask for temporal things, but for spiritual excellence. Or, if they understood it spiritually, they were asking to have preeminence over every creature, because to sit at the right hand befits no creature, as is stated in Hebrews 1:13: to which of the angels has he ever said: sit on my right hand? Hence, to sit at the right hand exceeds every creature. Or otherwise, according to Hilary: you know not what you ask, because I have already granted you what you ask, since it was said above at 19:28: you shall sit on twelve thrones, etc. Or otherwise: you know not, because I have called you to the right, and you ask that one be on the left? Or, the devil, just as through a woman he had drawn man to the left, wished to draw these men back to the left through a woman; but he could not do this, since salvation was accomplished through a woman. Or you know not, because you contend about the reward without preceding merit. Therefore you should consider that one does not come to the reward except through merit; therefore I wish first to examine you, whether you can suffer, etc. Hence he says, can you drink the chalice that I shall drink? Here he examines them and gently provokes them to suffering, because he calls the passion a chalice. Of this it is said in Psalm 115:13: I will take the chalice of salvation; and there follows: precious in the sight of the Lord is the death of his saints. And it is called a chalice because it inebriates. Likewise he says, that I shall drink. 1 Peter 2:21: Christ suffered for us, leaving you an example that you should follow his steps. They say to him: we can. And why do they answer thus? For three reasons. First, from love for Christ, because they adhered to Christ so closely that death could not separate them from him, as Peter said below at 26:35: even if I should have to die with you, I will not deny you. Likewise, from ignorance, because they did not consider their own strength; for those to whom something seems easy before the fact fail in the very act. Likewise, they spoke from desire of obtaining what they had asked. Hence they believed they would immediately obtain what they sought, and therefore they readily concede: we can, and this from desire. Next, he repels the petition. And first, he foretells the future passion; secondly, he responds to the petition. He says, therefore, you shall indeed drink my chalice. But what of this? It is true that James drank it; hence in Acts 12:2: and he killed James, the brother of John, with the sword. But John died without the chalice of suffering. But it should be said that he did not drink it unto death, but he was scourged, placed in oil, and banished. Likewise, he suffered many punishments, and thus he was not exempt from the drinking of the chalice. But to sit on my right hand. Here he responds to the petition for glory. If the Lord had said, "I will give it to you," the others would have been saddened. If he had refused, they themselves would have been made sad. Therefore he said: but to sit on my right hand or on my left is not mine to give to you, but to those for whom it is prepared by my Father. From this text the Arians argued that the dignity of the Father and the Son is not equal. Jerome and others explain that he gives together with the Father. Hence he means to say, it is not mine to give to you, as if to say: the eminence of dignity is not given to the person, but to merit, and this according to divine predestination. 1 Corinthians 2:9: eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him. John 14:3: if I go and prepare a place for you, etc. Hence, since the Father prepares, he himself also prepares. Or it is not mine to give to you without merits, but to persons who acquire it by merit; but it is mine from predestination, which is mine from my Father. And Augustine says thus: Salome was the sister of the mother of Christ; and because they believed they could obtain their request through a person more closely related, they therefore believed that he ought to give it to them because they were related to him according to the flesh. But in him, in one person, there were two natures. Hence he says, it is not mine, namely, according to the power which I have from the Father; therefore I will give according to what my Father has disposed. And the ten hearing it, were moved with indignation against the two brothers. Above, the Lord repressed the indiscreet petition of the disciples; here, the indignation of the others is set forth. And first, the indignation is set forth; secondly, it is restrained by word; thirdly, by deed. The second is at but Jesus called them to him and said; the third is at even as the Son of man is not come to be ministered unto, but to minister. It should be considered that just as from a certain pride the two brothers wished to be superior, so from a certain pride the others were indignant. Proverbs 1:10: among the proud there are always contentions. But why against the two brothers? Because they themselves did not ask, but the mother did. But the disciples understood from the Lord's words that the mother had asked at their prompting. But why were they not indignant before? Chrysostom says that they reverenced their master; hence they waited for the master's verdict. But when they heard the master rebuking, then they became indignant. Next, he reproves them. And first, he sets forth the example of the Gentiles; secondly, he teaches that the example is not to be followed, at you know that the princes of the Gentiles lord it over them; thirdly, he sets forth what is to be imitated, at it shall not be so among you. He says, therefore, but Jesus called them to him, giving an example of humility. Above, 11:29: learn of me, because I am meek and humble of heart. And he said: you know that the princes of the Gentiles lord it over them. Among the Jews, the Gentiles were abominable, as is stated above at 18:17: let him be to you as the heathen and the publican. Hence he strikes horror into them: the princes of the Gentiles lord it over them, so as to indicate that this example is not to be imitated. But it should be noted that there is a twofold preeminence, namely, of dignity and of power; and he touches on both when he says, the princes of the Gentiles lord it over them, etc. Those are princes who by their office are set over others. But what is this? Is it evil to exercise lordship? To exercise lordship is sometimes said of presiding; and it is not taken in that sense here. Sometimes it is taken correlatively with respect to a slave; hence it is the same as to subject someone to oneself in a servile manner; and it is taken in that sense here. For princes were instituted for this purpose: to procure the good of their subjects. But if they wish to reduce them to servitude, then they abuse their office, because they use free men as slaves; for a free man is one who exists for his own sake, a slave one who exists for another's sake. And because this was customary among the Gentiles, and still is among some, therefore he says, the princes of the Gentiles lord it over them, i.e., they reduce their subjects to servitude. Ezekiel 22:27: her princes in the midst of her are like wolves ravening the prey. Likewise, some have preeminence not in dignity but in power, as certain nobles. And it is customary that those who have power do not use it for benefit, but they exercise power over them, namely, for oppression, not for justice. But the Lord does not wish that custom in his Church; therefore he says, it shall not be so among you, i.e., no one should be among you as a dominator. 1 Peter 5:3: neither as lording it over the clergy. But whoever. Against these two things he sets two things: but whoever will be the greater among you; and this refers to the second statement, namely, and they that are the greater exercise power over them; i.e., let anyone who desires to hold presidency in the Church of the Holy Spirit be as a minister. 1 Peter 4:10: as every man has received grace, ministering the same one to another, as good stewards; so that the more you have, the more you spend it on useful things. Therefore, whoever will be the greater among you, i.e., in the Church, let him be your minister, i.e., let him minister to the needs of others. As for what is said, the princes of the Gentiles lord it over them, he says: and whoever will be first among you shall be your servant; i.e., if anyone desires to hold primacy in the Church, let him know that this is not to have dominion but servitude. For it belongs to a servant to devote himself entirely to the service of his master; so the prelates of the Church owe everything they have, everything they are, to their subjects. 1 Corinthians 9:19: whereas I was free as to all, I made myself the servant of all. 2 Corinthians 4:5: and ourselves your servants through Jesus. Hence, according to Chrysostom, this is a pitiable thing. So therefore it has been said that one should not act according to the custom of the Gentiles. Since, therefore, they could say, whom shall we follow? He says, follow me; and he shows himself a minister, saying, even as the Son of man is not come to be ministered unto, but to minister. But on the contrary: is it not stated above at 4:11 that the angels came and ministered to him? Hence, John 12:2 says that Martha ministered. I say that although he was ministered to, he did not come for that purpose. But for what? That he himself might minister, i.e., bestow the abundance of glory on others. The Apostle, Romans 15:8: for I say that Christ Jesus was minister of the circumcision. And Luke 22:27: I am in the midst of you as he who serves. But you will say: is he a servant, since he is a prince? Yes. For a servant is one who is taken as a price; and he made himself the price and gave himself as a redemption for many. Hence, he came to minister, and to give his life, i.e., his bodily life, a redemption for many. He does not say "for all," because as to sufficiency, it was for all; but as to efficacy, for many, namely, for the elect. Hence, John 15:13: greater love than this no man has, that a man lay down his life for his friends. Jeremiah 12:7: I have given my dear soul into the hands of her enemies. And when they went out from Jericho, a great multitude followed him. The indignation of the disciples was repressed by word; here he represses it by deed, exercising his ministry toward some. And first, the devotion of others is set forth; secondly, Christ's compassion, at and Jesus stood and called them. Regarding the first: first, the devotion of the crowd is set forth; secondly, that of the blind men, at behold two blind men, etc. He says, therefore, and when they went out from Jericho, great crowds followed him, because many were following; therefore the Lord was solicitous, as a large harvest is the concern of the one gathering it. But according to the mystical sense, Jericho is called a failing, and it signifies the failing of the world. Hence, unless the Lord had come to these failings, men would not have come to him. Hence the crowds followed him, as his sheep. John 10:27: my sheep hear my voice and follow me. There follows the devotion of the blind men: and behold two blind men, etc. And first, the devotion is set forth; secondly, the constancy, at and the multitude rebuked them that they should hold their peace. But here there is a question, because in Luke 18:35 it is read that there was only one blind man who met him, and here it says there were two, who met the Lord as he was leaving Jericho. But Mark agrees with Luke that there was only one, and thus Matthew disagrees with both. Augustine says that this blind man about whom Luke writes was different from these, because he met him before he entered Jericho. But Mark and Matthew say it was as he was leaving Jericho; but that Mark did not say two, as Matthew did, the reason is that one was better known and more famous, and on account of his fame the miracle was more celebrated. And this is clear because he names him Barthimaeus, and in Scripture only very well-known men are named. By these blind men are signified two peoples, namely, the Jewish people and the Gentile people, who sat by the way, which is Christ. Isaiah 30:21: this is the way, walk in it. Or they signify converts from both peoples, who sit by the way, i.e., Christ. John 14:6: I am the way, the truth, and the life. They heard through preaching that Jesus was passing by according to his human nature, in order to undergo death, in order to cure the sick; therefore they cried out, saying: O Lord, have mercy on us, Son of David. The cause of their being heard was not the loudness of voice but the fervor of devotion. Psalm 119:1: in my trouble I cried to the Lord, and he heard me. Likewise, they confess him to be both God and man: God, because they say Lord. Psalm 99:3: know that the Lord he is God. And they ask what is proper to God, namely, have mercy on us. Psalm 144:9: his mercies are over all his works. Likewise, they say he is from the seed of David, and in this they confess his humanity. Next, their constancy is set forth. And first, the impediment is set forth; secondly, the constancy. He says, therefore, and the multitude rebuked them that they should hold their peace, as was possible, because in that crowd some were those who venerated Christ, and these rebuked them because they considered it vile that lowly persons should approach so great a man. But those who disparaged Christ rebuked them because they heard what they did not wish to hear; for they were grieved that they called him the Son of David. Jeremiah 23:5: I will raise up David my servant. Mystically, it signifies that some who are blinded by sin cry out to the Lord: have mercy on us. But the crowd of carnal thoughts and carnal men rebukes them from coming to Christ. Job 20:2: therefore my different thoughts succeed one another, and my mind is carried in different directions. But a man against this ought to be constant and manfully fight and labor, as the Apostle teaches, 2 Timothy 2:3: labor as a good soldier of Christ Jesus. But the word of God is not bound by the words of men; and therefore there follows: but they cried out all the more. And Jesus stood still. Here the Lord's mercy is set forth, and it is shown because he stood still. And why did he stand still? Because the road was stony and full of holes; therefore he wished to stand still, because if they proceeded they could possibly be injured. According to the mystical sense, because by coming into the world he stirred men to petition, but he gave salvation by standing still. Hence through the Incarnation men are prompted, but by him teaching and persevering they are healed. There follows: he called them. But why did he call them? So that others would make way for them; and it signifies those whom the Lord calls through predestination. Romans 8:29: whom he foreknew, he also predestinated. Likewise, he inquires about their will: what will you that I do to you? He did not ask in order to learn, but in order to make it known that he satisfies those who ask piously. Psalm 144:19: he will do the will of those who fear him. They say to him: Lord, that our eyes may be opened. And this is just, that every sinner ask this. Psalm 118:18: open my eyes, and I will consider your wonders. And elsewhere, Psalm 12:4: enlighten my eyes. They confessed him as God by saying Lord, and as man by calling him the Son of David. Therefore he had compassion on them. For he does all things from his mercy. Lamentations 3:22: it is of the Lord's mercies that we are not consumed. He touched their eyes, and immediately they saw. In the fact that he touched their eyes and they immediately saw, the humanity and divinity of Christ are indicated: for that he touched was the work of his humanity; but that he immediately gave sight was the work of his divinity. The Lord himself touches through grace, but illumines through glory. Psalm 143:5: touch the mountains, and they shall smoke. There follows: and they followed him. Hence they were not ungrateful. For many before they have a benefit follow the Lord, but having received the benefit they leave him, contrary to Sirach 23:38: great is the glory of following the Lord.

The Gospel of Matthew was divided above into three parts: in the first, he presents Christ's entry into the world, up to the third chapter; secondly, his progress in the world; in the third, his departure. Having completed the first two parts, here he treats of the third. And it is divided: because first he treats of certain preambles; secondly, of Christ's passion, and this in chapter 26. And first he presents the provocation of the persecutors; secondly, the strengthening of the disciples, and this in chapter 24. He had strengthened the disciples by predicting future events. Then some were provoked by his glory, which they envied; this is treated in this chapter. Others by his knowledge, and this in chapter 22. The first is divided into two parts. Because first he treats of the glory of Christ; secondly, of the indignation of the persecutors, at and when the chief priests and Scribes saw etc. Concerning the first, three things. First, he presents the glory of Christ that was exhibited on the way; secondly, that which was in the city; thirdly, that which he received by his own authority from the temple. The second at and when he had entered Jerusalem etc. The third at and Jesus entered the temple of God. On the way, glory was rendered to him by two groups, namely, by the disciples, and by the service of the crowds. The second at and a very great multitude spread their garments in the way. And concerning the first, three things. First, he presents the command regarding the ministry; secondly, the reason; thirdly, the execution of the command. The second at now all this was done etc.; the third at and the disciples going etc. Concerning the first, three things. First, the place is presented; secondly, the persons to whom it is addressed; thirdly, the command. The place is presented when he says and when they drew near to Jerusalem etc. Gradually the Evangelist narrated Christ's approach to Jerusalem. First he narrated how he had come from Galilee, and how through Jericho, and how there he had given sight to the blind, who were on the borders. Then he says when they drew near to Jerusalem, and had come to Bethphage, to the Mount of Olives. And it is so called, because there are many olives there: and it was one mile from Jerusalem. Bethphage was a priestly village, because the priests served the temple by weekly turns: on the sabbath day, the priest departing from the temple would come as far as there, because he was not permitted to go more than a thousand paces. Those also who went to the temple on the sabbath day would depart from there. Or Bethphage means the same as "house of jaws," because the jaw of the victim was the portion of the priest. Morally, Jerusalem is interpreted as "the vision of peace," and signifies the society of the good. Ps 121:3: Jerusalem, which is built as a city, which is compact together. Hence, wishing to draw near to Jerusalem, he comes through Bethphage, and through the house of confession. Rom 10:10: for, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation. Bethphage is situated on the Mount of Olives, where there is an abundance of oil. Isa 5:1: a vineyard was made on a horn of oil. By oil is signified mercy, because it has the property of gladdening. Ps 103:15: that he may make the face cheerful with oil. So mercy gladdens: for God loveth a cheerful giver, 2 Cor 9:7. Likewise, oil is useful for lighting lamps. The Lord commanded that the clearest oil be offered to him. Likewise, it is useful for healing pains; and it signifies the grace of the Holy Spirit which heals. Hence it is said (Luke 10:34) that the Samaritan poured in oil and wine. Then he sent two of his disciples, saying to them; and he signified the mission of the apostles into this world. John 20:21: as the Father hath sent me, I also send you. But two, to signify charity, which consists at least between two. Hence elsewhere (Luke 10:1): he sent them two and two. Or it signifies the active and contemplative life. Or two orders of preachers, namely, of the Jews and of the Gentiles. Hence the Apostle (Gal 2:8): for he who wrought in Peter to the apostleship, wrought in me also among the Gentiles. Or two, who were to be sent to the Gentiles, namely, Peter and Philip. And he does three things. First, he commands them on a salutary mission; secondly, he gives a command about salvation; thirdly, about contradicting. He says therefore go into the village that is over against you. Literally, there was a certain village which was opposite, to signify the world into which the Lord sent them. Mark 16:15: going into the whole world, preach the Gospel to every creature. And it will be against them. John 15:19: I have chosen you out of the world, therefore the world hateth you. He says therefore go into the village that is over against you. He commands something and foretells something. He commands, go etc.; he foretells, and you shall find an ass tied, and a colt with her. Others make no mention of the ass. They found both. Morally, by the ass and the colt are signified men living like brutes, because in this respect they are like beasts; Ps 48:13: man when he was in honor did not understand: he is compared to senseless beasts, and is become like to them. By the ass is signified Judea, by the colt the Gentile people. And why is the Jewish people signified by the ass? Because the ass has three properties. First, because it is a stupid animal, hence it is called asinus, i.e., senseless. So the man who abandons the law of the Lord is senseless. Deut 32:6: O foolish and senseless people. Likewise, it is appointed for burdens; so the Jewish people was burdened with the loads of the law, as Peter said (Acts 15:10): this is a burden which neither we, nor our fathers were able to bear. Likewise, the ass is an ignoble animal; so those are called ignoble who despise the commands of the Lord. But tied, namely, with the bonds of ignorance. Wis 17:17: for they were all bound together with one chain of darkness. Likewise, they were bound with the bond of sin. Prov 5:22: his own iniquities catch the wicked man. Loose them, and bring them to me. Here he introduces the salvation of the people. Loose them from the bonds of ignorance through teaching. Ps 106:14: he brought them out of darkness and the shadow of death. Likewise, loose them from the bonds of sins; hence he said to Peter above (16:19): whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. And in Ps 31:1: blessed are they whose iniquities are forgiven, and whose sins are covered. Hence these, converting the people, brought them to Jesus. 1 Cor 1:13: was Paul then crucified for you? Isa 66:19: they shall declare my glory among the Gentiles. But, as the Apostle says (Titus 1:9), a bishop must have learning, that he may be able to exhort in sound doctrine: hence what he says, loose them, pertains to doctrine; but what follows, and if any man shall say anything to you etc., pertains to authority. Hence if any man shall say, contradicting, i.e., if anyone should wish to contradict, say that the Lord hath need of them, and forthwith he will let them go. In this is shown the power of Christ, because they would not have released them on account of the apostles, unless this were done by the work of Christ invisibly changing their hearts. Hence he gave them to understand that he himself was God, because it belongs to God alone to change the heart; hence the heart of man is in his hand. Likewise, because he says forthwith, he gives them to understand that just as those released them at once, they too should release at once. Or literally, because he will hold them a short time, and will release them at once, because he needs them only for the day. But there is a question according to the mystical exposition. Is it not said that he has no need of our goods? I say that he has no need except for our necessity and for his glory. Joel 2:32: whosoever shall call upon the name of the Lord, shall be saved. Everything that calls upon my name. Now all this was done etc. Here the reason for the command is presented. Lest anyone believe that this was done without reason, he therefore shows the reason: that it might be fulfilled which was spoken by the prophet etc. This is said through Zechariah (9:9). But the word "that" is taken not causally, but consecutively. For he does not act because the prophet had spoken, but rather the reverse: for Christ is the end of prophecy. Tell the daughter of Sion etc. Announce to the daughter of Sion: this refers to the people of Jerusalem who were subject to Mount Sion. Likewise, it signifies the whole Church, because Sion is interpreted as "watchtower." Announce his doings among the Gentiles, Ps 9:12. The dignity is foretold: behold your king. These Jews had long suffered tyrants; hence they expected a king, as was said (Jer 23:5): a king shall reign, and shall be wise. And he presents four things which commend the dignity of a king; correspondingly, four things which are found in tyrants. First, kinship, because a man is more attached to those who are more closely related. Deut 17:15: thou mayest not make a man of another nation king, unless he be thy brother. Hence he says behold your king. That is, of your own people. But sometimes kings degenerate into tyrants, because they seek their own advantage, which is contrary to the manner of a king; therefore it says he cometh to thee, i.e., for your benefit. Hab 3:13: thou wentest forth for the salvation of thy people, with thy Christ. Meek. Meekness befits a king, because to inflict punishment savagely is an act of ferocity. Prov 20:28: mercy and justice preserve the king. Therefore David was beloved by the people, because he was meek. Likewise, humility is required, because the Lord rejects the proud; therefore he says sitting upon an ass. Above (11:29): learn of me, because I am meek and humble of heart. And the disciples going, did as Jesus commanded them. After the command has been presented, here the execution of the command is presented. And first in general: the disciples going. Behold, the command of obedience is given. Exod 29:35: all the things the Lord hath commanded, we will do. Then in particular: and they brought the ass and the colt. By this is signified that they converted both Jews and Gentiles, as it says (Rom 1:14): to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor. And they laid their garments upon them. The garments are their virtues. Col 3:12: put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy. They laid on their garments, because they were an example to others, as it says (Phil 3:17): be followers of me, brethren, and observe them who walk so as you have our model. And made him sit thereon. According to the letter it is said that he sat upon both, because upon the hearts of Jews and Gentiles. And a very great multitude spread their garments in the way. After he has treated of the ministry of the disciples, he treats of the glory from the crowds. And first, the glory which they exhibit to him in deed; secondly, that which they exhibit in word, at and the crowds (...) cried out. And first, they spread their garments; secondly, branches from the trees. And why? To do him honor, just as for great men the way is strewn when they come. Likewise, because the way was stony, therefore lest he be hurt, they spread them. According to the mystery, the disciples spread their garments upon the ass, which signify the virtues which they received from God, and these they communicated to Gentiles and Jews. But the garments of the crowds are the legal observances which on account of Christ were dispersed. Phil 3:7: the things that were gain to me, those I have counted loss for Christ. Likewise, by garments, bodies. Rev 3:4: thou hast a few names in Sardis which have not defiled their garments. Those therefore who spread their garments in the way were the first martyrs. Rom 12:19: revenge not yourselves, my dearly beloved; but give place unto wrath. Others cut boughs from the trees. These are the branches which were to bear fruit, by which are signified the holy fathers. He therefore cuts branches who converts them to Christ. Ps 1:3: and he shall be like a tree which is planted near the running waters. And the multitudes that went before and that followed, cried out. Here is presented the honor exhibited to him in word. But by whom? By those going before and those following, namely, by those who were before the coming and after; and both seek salvation, and have it from Christ. 2 Cor 6:13: having the same recompense. The crowds were seeking salvation; hence they cried out saying: hosanna to the Son of David etc. This salvation is begun in the present, and will be perfected in the future. Above (1:21): for he shall save his people from their sins. Hence they said, hosanna etc. Many say that it signifies redemption. But it is the same as "I beseech, save": Anna expresses the affect of one beseeching. Ps 11:2: save me. And they seek this from the son of David. So it is written (Jer 23:5): I will raise up to David a just branch, and it follows, in those days shall Juda be saved. And could he do this because he is the son of David? No, but because he cometh in the name of the Lord. Why? Because he comes confessing the Lord. John 5:43: I am come in the name of my Father, and you receive me not. There is therefore one salvation, deliverance from sins. Isa 35:4: he himself will come and will save us. Likewise, another salvation, by which they are freed from all punishment. Isa 51:8: but my salvation shall be forever, and my justice shall not fail. And this in the highest, i.e., give first salvation on earth, and afterwards in heaven. And when he had entered Jerusalem etc. Here he treats of the glory exhibited to him in the city. And first, the wonder of the crowds is presented: and the whole city was moved, i.e., was in wonder. Isa 60:5: then shalt thou see, and abound, and thy heart shall wonder, and be enlarged. Ps 59:4: thou hast moved the earth, and hast troubled it. Saying: who is this? And it is not surprising that they wonder, because even the angels wondered at his ascension, saying: who is this that cometh from Edom, with dyed garments from Bosra? Isa 63:1. The response is presented: and the people said, this is Jesus the prophet, from Nazareth of Galilee. Prophet signifies the act of proclamation. From Nazareth, because he was reared there, and from there was better known, and therefore was called Nazarene. And Jesus entered into the temple of God, and cast out them that sold and bought. Above the Evangelist showed the glory which was exhibited to Christ on the way, and that in the city; now he treats of the glory in respect to those things which were done in the temple. And three things were done in the temple which pertain to the glory of Christ. Because first he purified the temple; secondly, he healed the sick; thirdly, he opened the mouths of infants. Of these the Evangelist treats in order. Concerning the first: first the visitation of the temple is presented; secondly, the purification; thirdly, the reproof of the Jews. The second at and he cast out all them that sold and bought; the third at he said to them etc. He says therefore and Jesus entered into the temple of God etc. But why, upon entering the city, did he come immediately to the temple? One reason: because he had come as a victim to be immolated; therefore he first came to the place of immolation, and this was the appointed day on which the lamb was to be presented, as it is read (Exod 12:6) that on the tenth day of the moon the lamb was to be presented, which was to be slain on the fourteenth day of the moon. But he was slain on Thursday evening. Therefore the offering had to be made on Palm Sunday. A second reason: because he showed himself to be the son of a revered father, in order to show reverence to his father, he came to his father's house. Mal 1:6: if I be a father, where is my honor? And in this an example of religion is given to us, that when we come to any city, we should first visit the temple. Ps 5:8: I will worship towards thy holy temple. Likewise, he acted as a good physician, who first addresses the cause of the disease. Hence sickness and the cause of spiritual corruption proceeds from the temple, because if the priest is corrupt, the people will easily be corrupted; therefore he first went to the temple, to apply the cure first to the temple. Ezek 9:6: begin ye at my sanctuary. For understanding these things you should know that, as it is read (Exod 23:15), all the sons of Israel were required to appear before the Lord once a year, and they were not to appear empty, but were to offer their oblations. And so it was that those who lived nearby would bring their animals with them, so as to profit thereby. Likewise, because some did not have money, therefore they had money-changers who would lend to those who had none, so that they could not excuse themselves from the oblation. But because it was forbidden that they should lend at usury, therefore they did not receive usury, but small gifts which are called coliba, namely, raisins, or things of that sort. Likewise, because some were poor who could not have large animals, and were not given credit, therefore they had ministers who sold doves and turtledoves, lest anyone lack an oblation. Hence the Lord was not reproving the oblations, but their covetousness. He says therefore and he cast out them that sold and bought, literally. The sellers were the ministers of the priests. Likewise, they had money-changers: therefore he overthrew the tables of the money-changers, and the chairs of them that sold doves, i.e., the seats in which they sat. Mystically, in the temple, i.e., in the Church, are those who strive after temporal gains, who are cast out of the Church: because they that will become rich fall into temptation and into the snare of the devil, 1 Tim 6:9. The money-changers can be called deacons, to whom is given the administration of temporal goods, as it says (Acts 6:2). Hence when they turn the office of dispensation to profit, they ought to be cast out of the Church. By the dove is understood the Holy Spirit; hence those selling doves are prelates selling spiritual gifts, such as ordination, or things of that sort. Acts 8:20: keep thy money to thyself, to perish with thee. Likewise, it can be explained that each person is a temple of God. 1 Cor 3:16: know you not that you are the temple of God? Hence each person should expel from himself buying and selling, so as not to serve God for the sake of riches; likewise avarice, which is signified by the money-changers; likewise the depravity of simony, and also to root out the appetite for simony from the heart, which is signified by the chairs. But here there is a literal question, because it says in John (2:14ff.) that this miracle took place before the arrest of John; but here it says it was near the passion. Augustine says that this miracle was done twice; therefore they are more culpable, since they had been reproved before. Likewise, since he was a man of lowly and humble appearance, how could he do this against the will of the priests and the great men? Jerome says that this is one of the greatest miracles the Lord performed, and that a certain power radiated from his face, by which he terrified men whenever he wished. And he said to them: it is written etc.; here he reproves them. And first in that which pertains to the dignity of the temple; secondly, in that which pertains to its use. It is written, namely (Isa 56:7), my house is a house of prayer. The explanation of this is found in 3 Kings 8:27, where it says, if heaven and the heavens of heavens cannot contain thee, how much less this house which I have built for thee? Hence it is not called the house of the Lord because he corporally inhabits it, but because it is a place appointed for praying to God. Just as a lord has a place where he receives and hears petitions, so the temple is the place where the Lord hears the prayers of the faithful. Our church is especially called a house, because Christ God dwells there corporally in the sacrament. Ps 147:20: he hath not done in like manner to every nation. Hence Augustine in his Rule: let nothing else be done in the oratory, except that for which it is appointed. Then he reproves them regarding its use: but you have made it a den of thieves: because those things which are of religion they turn to profit, and robbers lurk in dens to despoil passersby, and to acquire for themselves what is not their own. And there came to him the blind and the lame. Here is presented what pertains to the glory of Christ with respect to the healing of the sick. The blind who are in the temple signify those who are blinded by ignorance. Isa 59:10: we have groped for the wall as the blind. The lame are those who walk in the ways of the wicked. 3 Kings 17:28: how long do you halt between two sides? And they come to Christ in the temple, and he heals them. And the place befits this action, by which is signified that spiritual diseases are not cured except in the Church. He showed by his deed, because the children cried out, above, blessed is he that cometh in the name of the Lord. Isa 35:4: behold the Lord will come, and will save us; then shall the eyes be opened. There follows the indignation of the priests, hence he says and when the chief priests and Scribes saw (...) they were much displeased. Of such it is said (2 Tim 3:13): they always advance to worse. And first the reproof is presented; secondly, the inquiry; thirdly, the response. Concerning the first, three things. First, the cause of the indignation is presented; secondly, the indignation itself; thirdly, the confutation. Hence seeing the wonderful things that he did, namely, the blind receiving sight, etc., and no less was the fact that he cast out the buyers and sellers. For seeing these things, they said to him, turning to him, thy testimonies are wonderful: therefore my soul hath searched them, Ps 118:129. Likewise, seeing the children crying hosanna etc., they should have been moved to reverence. Above (11:15): thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Mark 4:12: that seeing they may see, and not perceive. Hence these children praised, but these wise men were indignant and said to him: hearest thou what these say? As if to say, it is not just that a mere man should allow himself to be praised as God. Acts 12:22f.: because Herod allowed himself to be honored as God, therefore he was struck by an angel, and being eaten up by worms, he expired: in which an example is given to us, that if we are praised beyond our merit, we should not tolerate it. But he could not be praised beyond himself, because he was God. There follows the reproof. And first they are reproved in word; secondly, in deed. Jesus said to them, yea. The Lord responds very wisely. They intended that if he should restrain the children, they would have their purpose; if not, they would have an accusation against him. But the Lord responds so wisely that he neither reproved the children, nor did they have grounds for calumny. Hence he said yea, I hear, but they say nothing against me. But David says: out of the mouth of infants and of sucklings thou hast perfected praise. He does not say "thou hast spoken" but thou hast perfected, because the fact that such children praise God is from divine inspiration, for the works of God are perfect, Deut 32:4. Hence not from their own industry, but from the Holy Spirit. Wis 10:21: who maketh the tongues of infants eloquent. But how does he say infants, since such ones cannot speak, and therefore neither praise? I say that they are not called infants on account of their age, but on account of their simplicity, because they are free from malice. The Apostle (1 Cor 14:20): do not become children in sense: but in malice be children. Likewise, they are called sucklings, because they were moved by miracles: to be moved by miracles is, as it were, like milk, because milk is drunk without difficulty; so these were brought to the faith with sweetness through miracles. Heb 5:12: you are become such as have need of milk, and not of strong meat. And leaving them, he went out of the city into Bethania. Here he confutes in deed. And first, by a deed done regarding himself; secondly, by a deed done regarding the fig tree. He says therefore that leaving them, he went out. And that leaving was a sign that they themselves would leave him. Jer 51:9: we would have cured Babylon, but she is not healed. And he passes on to Bethany, to the house of obedience: for there Jesus dwells, as in Rom 6. And he abode there, because he remains in those who obey him. Acts 5:29: we ought to obey God rather than men. And not only in Bethany, but in anyone who is obedient. Hence John 14:15: if any one love me, he will keep my word, and it follows, and we will come to him and will make our abode with him. And in the morning, returning into the city, he was hungry. Here the confutation under a certain figurative action is presented. And first, the action is presented; secondly, the wonder of the disciples. Concerning the first: first, the occasion for working the miracle is presented; secondly, the barrenness of the tree; thirdly, the curse; fourthly, the effect. He says therefore in the morning, returning into the city, he was hungry. By this is signified the concern which he had for the salvation of the Jews. Hence in the morning he comes like a diligent workman concerned about his daily work, just as above (20:1): the kingdom of heaven is like to an householder, who went out early in the morning to hire laborers into his vineyard. He was hungry, both corporally and spiritually, because he always desires to do the will of his Father; John 4:34: my meat is to do the will of him that sent me. Likewise, corporally. But how? Since he was God, he had all things in his power; hence when he willed, he fasted; hence above (4:2): he fasted forty days and forty nights; but when he willed, he was hungry. And seeing a fig tree. But why did he work this miracle on a fig tree rather than another? Because it is a very moist tree. Hence that it immediately dried up was a most evident miracle. And it signifies Judea for two reasons: both because the fig tree produces early figs, which ripen more quickly, and these were the apostles, who were the greatest. Likewise, this fruit has many seeds under one skin, just as under one law there were many. And this tree was by the wayside, i.e., Christ, because it was in expectation, and did not wish to come to the way: for he is the way; John 14:6: I am the way, and the truth, and the life; and Isa 36:21: this is the way, walk ye in it. He came to it. In Mark it says that he came to see if perhaps he should find anything. But what is this? For then it was not the season for figs. It must be said that sometimes Scripture presents something, not because it is so, but on account of some effect: hence he did not come to seek, but he came because of the suspicion of the disciples; hence he came to perform a miracle. He came to it, when he visited Judea. Luke 1:78: the Orient from on high hath visited us. It has leaves, namely, legal observances; but no fruit. So some have a certain appearance of honesty, although they are interiorly evil and perverse. There follows the curse: and he saith to it: may no fruit grow on thee henceforward forever. It seems that he acted unjustly, because it was not the season for figs. Likewise, it seems that he inflicted injury on the owner. But see that, just as the Lord's words are a certain figure, so are his deeds. Sometimes the Lord wishes to manifest his teaching, and then he manifests it in men; sometimes his punitive power, and then he manifests it in other things. Hence he exercised his power there, to show that Judea would be barren, as it says in Rom 11. So sometimes it happens that some who are interiorly evil, but outwardly flourishing, are dried up by the Lord lest they corrupt others. 2 Tim 3:8: men corrupted in mind, reprobate concerning the faith; but they shall proceed no farther. Luke 13:7: behold, for these three years I come seeking fruit on this fig tree, and I find none. Cut it down. There follows the effect: and immediately the fig tree withered away. Ps 21:16: my strength is dried up like a potsherd, because in the time of the disciples Judaism withered, and afterwards the legal observances dried up as the Gospel grew. And they became abominable; the fruitful land was turned into a salt marsh, by reason of the wickedness of them that dwelt therein, Ps 106:34. And the disciples seeing it wondered. Here first the wonder is presented; secondly, the satisfaction of the wonder. He says and the disciples seeing it wondered. Just as men wonder when they see a spirit that seems good, and it quickly withers, so they wondered how it dried up so quickly. And Jesus answering etc. Here he satisfies them. And first by showing the power of faith: hence he says amen I say to you. Above he presented the same teaching, but here he explains it; hence he says if you shall have faith, and stagger not; because faith must be firm without hesitation; James 1:6: but let him ask in faith, nothing wavering. Not only shall you do what is done to the fig tree: for he himself through faith dwells in man, and works in man; therefore, as he himself does, so also does he in whom he dwells. If you shall say to this mountain, take up and cast thyself into the sea, it shall be done. Some say that this never happened. Jerome says that the apostles did many things that are not written. Likewise, if it is not read as done by them, it is read as done by other apostolic men, as Gregory narrates of a certain one, as was said above. Likewise, the Lord did not say that it would happen, but that it could, if need arose; but the need did not present itself. Spiritually, by the mountain we understand the devil. Hence if you shall say to the devil, cast thyself into the sea, i.e., into hell, it shall be so. Or into the sea, i.e., into evil men. Or by the sea, pride. Ps 89:2: before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God. Hence if you shall say to the proud man, take up, from the just, and cast thyself into the sea, i.e., into evil men. Or by the mountain, Christ; hence if you shall say to this mountain, i.e., to Christ, take thyself up, namely, from the Jews, and cast thyself into the sea, i.e., into the Gentiles, who are a sea by reason of their turbulence. Acts 13:46: because you judge yourselves unworthy of eternal life, behold we turn to the Gentiles. Likewise, he touches upon the power of faith with respect to prayer: for all things whatsoever you shall ask in prayer believing, you shall receive; above (2:7): ask, and you shall receive.

And when he had come. Here they reprove him by questioning. And first, the questioning is presented; secondly, the confutation, at Jesus answering said to them. Concerning the first, two things. And first, the questions are presented; secondly, Christ's responses. And first, the question of the Jews is presented; secondly, Christ's, at but Jesus answering said to them: I will also ask you etc. They say therefore, by what authority dost thou these things? He had cast out the buyers and sellers from the temple, and likewise had worked miracles: therefore they ask by what authority he does these things. Chrysostom says that in the world there was a twofold power, namely, royal and priestly: hence as to the first they ask: from where do you profess to have this power? Likewise, as to the second: who gave thee this authority? Do you have it from a priest or from God? For it was the case that sons succeeded their fathers in priestly authority. Who gave it to you? You do not have it from Caesar, not from a priest. Hence Chrysostom says: every man, whatever the opinion someone has about another, esteems him accordingly. Therefore, because they did not have a good opinion of Christ, etc. Or it can be referred to his working of miracles. There is the power of God and the power of the devil. Job 41:24: there is no power upon earth that can be compared with him. Hence, by what authority dost thou these things? God's, or the devil's? But Origen objects that if he were acting by the power of the devil, he would not say so. Therefore he explains it differently, saying that the power of God is manifold: one in general, many in particular, as one for this purpose and another for that. Hence they ask by what authority, i.e., in what degree of power, as about the prophets. For some had one power, others another. According to Chrysostom, when someone asks in order to learn, then the truth should be answered to him; but when he asks in order to test, then he must be reproved and confuted. So the Lord, because he knew they were testing him, said: I will also ask you one thing. The baptism of John, whence was it? From heaven, or from men? Peter baptized, and it is not called the baptism of Peter; and John baptized, and it is called the baptism of John; because in John's baptism everything was done by man; but in Peter's baptism sins were remitted, which could not be done by man. John 1:33: he upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Spirit. For although John baptized, he did not do so from himself; hence John 1:33: he who sent me to baptize with water said to me etc. Then the responses are treated. And first, the response of the Jews; secondly, of Christ. It is true that the lesser people believed, but the Pharisees were indignant; therefore, if they said it was from men, their confusion would follow. Likewise, all held John to be a prophet; above (11:7): what went you out into the desert to see? etc. And answering they said: we know not. They lie. Ps 26:12: iniquity hath lied to itself. Then Christ's response is presented: neither do I tell you. In this is contained an example, that from him who will not say what he knows, the Lord hides other things; hence Wis 7:13: without guile I learned, and without envy do I communicate. But what think you? A certain man had two sons etc. Above the Lord suppressed their inquiry by his own question; here he refutes the inquirers. And first concerning disobedience; secondly, concerning malice, and this according to two parables, the second of which explains and clarifies the first. Concerning the first, two things. First, he presents the parable; secondly, the explanation, at Jesus saith to them etc. Concerning the first, three things. First, he commits the judgment to his hearers; secondly, he narrates the event; thirdly, he demands their verdict. He says what think you? It is a powerful testimony that he commits the judgment to his adversaries. Job 6:29: answer, I beseech you, without contention, and judge that which is just. Then he sets forth the event: a certain man had two sons. This man is God; the two sons are two peoples. Sir 33:15: look upon all the works of the Most High: two and two, one against another. Or two kinds of men, the just and sinners. They are not called just in every sense, but those who profess themselves to be just; and sinners not in every sense, but those who do penance. Or these two sons are clerics and laity. It treats therefore of obedience. And first, the command is presented; secondly, the refusal; thirdly, the fulfillment. And coming to the first. The first is the Gentile people, which began from Noah, just as the Jewish people began from Abraham. Likewise, the first is called the nation of the laity, because clerics exist for the sake of the laity, to instruct them. Hence he came to the first, i.e., to the Gentile people, through interior inspiration, or through the manifestation of angels. He said: son, go work today in my vineyard. The vineyard of God is justice. Work therefore in the vineyard, i.e., do works of justice. And he says today, as though for the whole time of your life. And when did he say this? When he inspired interiorly by giving the light of reason. Ps 4:6: many say: who showeth us good things? The light of thy countenance, O Lord, is signed upon us. Then the refusal is presented. But he answering said: I will not. This is nothing other than to despise the commands of God. Job 21:14: the knowledge of thy ways we desire not. After this follows the fulfillment: but afterwards, being moved with repentance, he went. Jer 31:19: after thou didst convert me, I did penance. There follows the disobedience of the second: and first the command is presented, secondly the transgression. He says coming to the other, that is, the Jewish people, or the clergy, or those who call themselves just; he said in like manner. And he answering said: I go, sir. He professes that he will keep justice; hence the Jewish people says: all things whatsoever the Lord shall command, we will do. So also clerics and all religious say. Hence he promised to go. And he went not. Mal 2:8: but you have departed out of the way, and have caused many to stumble, and have made void the covenant, saith the Lord of hosts. Then he draws out the verdict: which of the two did the will of his father? The first did not promise, but he did it; the second promised, but did not do it. Which of these did the will of his father? They answer and say to him: the first, because it is better not to vow, than after a vow not to pay what was promised, Eccl 5:4. And 2 Pet 2:21: it is better not to know the way of truth, than after knowing it to turn back; for therein is a double sin: the sin of disobedience and the transgression of a vow. Then he applies the parable. And first he presents the preeminence of the Gentiles over the Jews, or of the laity over the clergy; secondly, he assigns the reason. He says to them: amen I say to you, that the publicans and the harlots shall go into the kingdom of God before you. A similar saying was given above (20:16): and the last shall be first. Chrysostom asks why he mentions publicans and harlots rather than others. He answers that by publicans he means sinners. The sin of publicans is avarice, because when they collect taxes, they acquire much for themselves, and seize beyond what has been entrusted to them. But the sin of men is avarice, the sin of women is lust, since they are idle, and idleness hath taught much evil. Ezek 16:49: this was the iniquity of Sodom: fullness of bread and abundance of idleness. Shall go into the kingdom of God before you, i.e., they draw nearer to the kingdom; above (12:41): the men of Nineveh shall go before you etc. There follows the reason. And first he says that the Jews were disobedient; secondly, that the publicans obeyed; thirdly, that they did not follow him. He says John came to you in the way of justice, because he led them into the way of justice. Or in the way of justice, because he observed the way of justice, namely, the way of penance, and you did not believe him. For they said to him: art thou Elias? And when he said no, they said: why then dost thou baptize? But the publicans and the harlots believed him. And this is found above in chapter 3, that they came to John to be baptized. But you, seeing it, namely, that others were converted and fulfilled what he had commanded, did not even afterwards repent, that you might believe him. For that man is the worst who does not repent of what he has done. Jer 8:6: there is none that doth penance for his sin, saying: what have I done? Hear another parable. The Lord had asked about the baptism, and they refused to answer; but now he questions covertly, so that they may not perceive; therefore he sets forth a parable, and does two things. First, he presents the parable; secondly, he demands their verdict, at when therefore the lord of the vineyard shall come, what will he do to those husbandmen? Concerning the first, three things. First, the benefit conferred is presented; secondly, the demand for recompense, at and when the time of the fruits drew near etc.; thirdly, the ingratitude, at and the husbandmen laying hands on his servants etc. Concerning the first, three things. First, the planting of the vineyard is presented; secondly, its adornment; thirdly, its leasing. He says therefore there was a man, a householder, who planted a vineyard etc. A similar passage is found in Isa 5:1, where it says: a vineyard was made for my beloved on a horn of an olive tree. But here he says that the householder plants a vineyard. Some say that there he inveighs against the vineyard; hence he says: what more could I have done for my vineyard? But here against the husbandmen. Therefore it is explained in two ways according to Jerome and Chrysostom. The vineyard is called the Jewish people; Isa 5:7: the vineyard of the Lord of hosts is the house of Israel. It is against the husbandmen, because as regards the present, this malice did not proceed from the people, but from the rulers; John 7:48: hath any one of the rulers believed in him? Therefore not against the vineyard. This vineyard is not the house of Israel, but the justice of God, which was secretly handed down in sacred Scripture; hence he says there was a man, a householder, who planted a vineyard, i.e., the Jewish people; Ps 79:9: thou hast brought a vineyard out of Egypt. Or he placed justice in the teaching of the law. And made a hedge round about it, for the protection of the vineyard; hence those things which are set for protection, whether they be the prayers of the saints, or the guardianship of angels, are called a hedge; hence Hosea 2:6: I will hedge up thy way with thorns. But if the vineyard is called justice, by the hedge he means the hidden words of Scripture. For according to the mystical sense, the hidden things of Scripture are not to be disclosed to anyone, because what is holy is not to be given to dogs, above (7:6). And dug in it a winepress. A winepress is set up so that the wine of charity may be pressed out. If by the vineyard is understood the Jewish people, by the winepress is understood the altar of holocausts. Likewise, the martyrs are understood, who shed their blood for the faith; Isa 63:3: I have trodden the winepress alone. Or it can also be understood as the order of prophets, in whom the wine of wisdom was pressed out. Or it can be called the depth of sacred Scripture. Likewise, all the fruit of the vineyard is gathered in the winepress: so whatever the soul can do, all should be gathered to the praise of God. And built a tower. By the tower is understood the temple. Micah 4:8: and thou, O cloudy tower of the flock, unto thee shall the first dominion come. Or the knowledge of God; Prov 18:10: the name of the Lord is a strong tower. Then concerning the leasing: and let it out to husbandmen, i.e., he established it on a fixed payment. The husbandmen are Moses and Aaron, who held the governance. Job 31:39: if I have afflicted the soul of the tillers thereof. Gregory: those who are placed over the people. He went abroad, the Lord, not by changing place, but by leaving man to his own free will. Sir 15:14: God made man from the beginning, and left him in the hand of his own counsel, i.e., he dismissed him to his own free will. Hence he is said to go abroad, when he does not inflict punishment for every sin. Or he did not appear so manifestly as before, namely, as when he appeared in the bush (Exod 3:2). And when the time of the fruits drew near. Whoever makes anyone bear fruit, expects a benefit: and so the Lord expects that benefit be rendered to him for his glory. With respect to an individual, the fruit is not in childhood, but in full age; hence when one comes to adolescence, then he demands fruit: so when the people had been planted and the law given, he demanded fruit, and they did not acknowledge him. Jer 8:7: the kite in the air hath known her time; but my people hath not known the judgment of the Lord. He sent his servants, i.e., the prophets, to the husbandmen, i.e., to the Jews, to receive the fruits thereof, i.e., to induce men to act well. Below (28:34): I send to you prophets, and wise men, and scribes: and some of them you will kill etc. After this the malice is treated. And first with respect to the first group; secondly, with respect to the second; thirdly, with respect to the third. And the husbandmen laying hands on his servants, beat one, as Micaiah, killed another, as Isaiah, and stoned another, as Naboth. Heb 11:37: they were stoned, they were cut asunder, they were killed by the sword. Again he sent other servants. Likewise, he sent prophets individually, as Moses and Aaron and others; but after, in the time of David, he sent many companies of prophets. For the Lord wills to set his mercy against their malice. Hence and they did to them in like manner. Deut 31:27: you have always been contentious against the Lord. There follows thirdly: and last of all he sent to them his son etc., which was the height of consummate malice. And he does three things. First, the mercy of the Lord is presented; secondly, their malice; thirdly, the execution of the wicked plan. And last of all he sent to them his son. Heb 1:1: God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days, hath spoken to us by his Son. He sent to them his son, saying: they will reverence my son. But what is it that he says, they will? Did he not know? Jerome says that this doubtful way of speaking signifies the freedom of the will, to show what they were going to be; because he who does not honor the Son does not honor the Father. Or he speaks thus because some did reverence him. Then the purpose of malice is presented. And first, the scheming is presented; secondly, the plan; thirdly, the malice. But the husbandmen seeing the son, said among themselves: this is the heir; come, let us kill him, and we shall have his inheritance; for the son is truly the heir of his father, because what he asks, he obtains. Ps 2:8: ask of me, and I will give thee the Gentiles for thy inheritance. Likewise, he is the heir because whatever the Father has, he also has: for he is not called an heir as someone else who receives his inheritance upon the father's death, but because what is the Father's is always also his. But against this: if they had known it, they would never have crucified the Lord of glory (1 Cor 2:8). This is true if they had truly known; but they knew by conjecture. There follows the plan: come, let us kill him. Wis 2:20: let us condemn him to a most shameful death. And what is the plan? We shall have his inheritance. For they knew from the law that he was to rule over the Jewish people. Hence they feared lest he impose upon them the yoke of the law, and destroy their traditions. Therefore they would not endure the yoke of Christ; hence they endured the yoke of the Romans. Hence John 11:48: lest perhaps the Romans come, and take away our place and nation. Then the execution is presented: and taking him, they cast him forth out of the vineyard, and killed him, because they crucified him outside the gate of the city, and so they killed him as though a stranger to the vineyard. Isa 53:7: he was led as a sheep to the slaughter etc. That they cast him out of the vineyard is found in John, that whoever confessed the name of Christ was cast out of the synagogue. Then he demands their verdict: when therefore the lord of the vineyard shall come, what will he do to those husbandmen? So subtly does the Lord ask that they judge against themselves, as Nathan did with David when he sinned with Bathsheba. The verdict is given: he will bring those evil men to an evil end, i.e., to destruction in the present and in the future. And they say evil, i.e., bitterly. Above (7:2): with what measure you mete, it shall be measured to you again. Wis 6:7: the mighty shall be mightily tormented. He will bring those evil men to an evil end, and will let out his vineyard, i.e., his people, to other husbandmen, i.e., to the apostles, that shall render him the fruit in their seasons. Ps 1:3: and he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season. Job 34:24: he shall break in pieces many and innumerable, and shall make others to stand in their stead. And here there is a question, why in Mark the Lord answers, while here the Jews do. Solution. I say that first the Lord said it, and afterwards they said it. Likewise, in Luke it is found that when the Lord was saying this, they said, "God forbid." The true answer is that first they said it; afterwards, understanding that it was against them, they said "God forbid." Likewise, it is true that the rulers said it. And although they perceived that it was against them, they did not contradict; but the people said "God forbid." Jesus saith to them. Here the confirmation is presented. And first the authority; secondly, the exposition. He says have you never read in the Scriptures (this is read in Ps 117:22): the stone which the builders rejected, the same is become the head of the corner? And he presents four things. First, the rejection; secondly, the dignity; thirdly, the cause; fourthly, the wonder. He says the stone etc. The stone is Christ, who is called a stone from many likenesses. Isa 28:16: behold I will lay in the foundations of Sion a cornerstone etc. The builders are the apostles. Let each one see how he builds. Hence that stone which they rejected, i.e., cast out, the same is become, i.e., was established, the head of the corner, i.e., the head of Jews and Gentiles. Hence he was made the head of the Church. But they could say: he made himself the head; therefore he says by the Lord this has been done. Ps 117:16: the right hand of the Lord hath wrought strength etc. And what is this exaltation like? And it is wonderful in our eyes; Hab 1:5: behold among the nations, and see: wonder, and be astonished: for a work is done in your days, which no man will believe, when it shall be told. For so great was the dignity, that it would not have been done, had not the grace of God accomplished it. Eph 2:8: for by grace you are saved through Christ. Then he explains; and he presents two conclusions. The first is drawn from what was said in the parable; the second is taken from what was said in the scriptural text. He says therefore therefore I say to you, that the kingdom shall be taken from you, i.e., sacred Scripture, because you will lose the understanding of sacred Scripture. John 12:40: he hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. Or the prelacy over the Church of the faithful, because their glory has been transferred. And shall be given to a nation yielding the fruits thereof. Isa 55:4: behold, I have given him for a witness to the people, a leader and a master to the Gentiles. Behold thou shalt call a nation which thou knewest not: and the nations that knew not thee shall run to thee. But how was it given to them? Above it was said that he leased it; but here that it is given. Because when it does not bear fruit, it is said to be hired or mercenary; but when it is given, then it bears fruit. He presents a twofold punishment: and whosoever shall fall on this stone, shall be broken. This is explained according to Jerome thus: he falls upon the stone Christ who holds the faith concerning him, i.e., concerning Christ, but falls through the sin which he commits against him. Therefore sinners fall, because they do not have charity. But on whomsoever it shall fall, it shall grind him to powder. Christ falls upon the unbelieving. This is the difference: because when a vessel falls upon a stone, the vessel is not broken on account of the stone, but on account of the manner of the fall, according to how far it falls from a height; but when a stone falls upon a vessel, it breaks it according to the size of the stone. So when a man falls upon the stone Christ, he is broken according to the magnitude of his sin; but when he becomes unfaithful, he is utterly crushed. Or someone falls upon the stone when he sins by his own will; but then, namely, the stone falls upon him when Christ punishes him, and then he is entirely ground to dust. Ps 17:43: I shall beat them as small as the dust before the wind. There follows the time of malice: and when they had heard, they knew that he spoke of them. And there follows the malice: and seeking to lay hands on him, they feared the multitudes, because they held him as a prophet. And this is clear.

It was said above that the persecutors of Christ were provoked to kill him for three reasons: because of his glory, because of his wisdom by which he confuted them, and because of his justice by which he rebuked them. How they were provoked by Christ's glory has been discussed; now we must discuss how they were provoked by his wisdom. And first, insofar as he shows their condemnation in advance; secondly, insofar as he confutes them by disputing, at then the Pharisees going, consulted among themselves how to ensnare him in his speech. In this parable, in which the reprobation of the Jews and the calling of the gentiles are treated, first the preparation of the wedding is presented; secondly, the calling of the Jews and their refusal; thirdly, the calling of the gentiles. The second is at and he sent his servants to call those that were invited; the third at then he said to his servants, etc. He says, therefore, and Jesus answering, spoke. To whom did he respond? It was not said that he was speaking to anyone. But they wanted to seize him, so he responded not to words, but to their malice; therefore he spoke to them in parables: the kingdom of heaven is likened to a king who made a marriage for his son. Here the parable of the wedding is presented, and a similar parable is presented in Luke 14:16. And according to Gregory, it does not seem to be the same, because there mention is made of a supper, here of a wedding. Likewise, no one was excluded from that supper, but here someone is excluded. Hence it is a different parable. By that one the heavenly banquet is understood; by this one the banquet that takes place on earth. And therefore that one is called a supper, because no one is excluded from it, but from this one someone is excluded. It can be said, according to some, that it is the same parable, because in ancient times dinner and supper were called the same thing, since men were not accustomed to eat except until the ninth hour. Or it can be said that Luke says what Matthew passed over. But I believe it is a different one. Concerning this parable, let us see who this king is. And it is said that he is God, and the person of the Father is understood, because he says for his son. But why does he say to a king? The reason, as Origen says, is that a king is so called from ruling. But we cannot, nor are we capable of receiving his kingdom as it is; rather he rules us according to our mode. Deuteronomy 32:11: as the eagle enticing her young to fly. And therefore he is called a king, because he rules us in a human manner. But when he shall be seen as he is, then he will be king, because then he will rule according to himself. Hence the Apostle, 1 Corinthians 13:12: we see now through a glass in a dark manner, but then face to face. He says, the kingdom of heaven is likened to a king. For just as in a kingdom there are many things -- for there is a king, a kingdom, and those who serve -- so also in that kingdom; therefore it is likened to a king who made a marriage for his son. The son is Christ, of whom it is said in 1 John 5:20: that we may be in his true Son. He is the true God, and eternal life. What these nuptials are can be explained in four ways. First, through the union of human nature with the divine, so that human nature is the bride, and the bridal chamber was the womb of the Virgin. Psalm 18:6: he hath set his tabernacle in the sun: and he as a bridegroom coming out of his bride chamber. And this explanation has some difficulty, because it could be thought that the person of the Father is not other than the person of the Son. Hence it can be said that the bridegroom is the incarnate Word; the bride, the Church; hence the Apostle, Ephesians 5:32: this is a great sacrament: but I speak in Christ and in the Church. Likewise, of the Word itself to our soul. For the soul becomes a partaker of the glory of God through faith, and thus our nuptials are made. Hosea 2:20: I will espouse thee in faith. Likewise, the nuptials will take place at the general resurrection. But Christ is the way of this resurrection; John 14:6: I am the way. Then there will be nuptials, when our mortal nature shall be swallowed up by life, as is found in 2 Corinthians 5:4. But if we speak according to Gregory, we should explain it of present things, according as the Church is espoused to Christ, and our soul to God through faith. There follows the calling of the Jews. And first a twofold calling is presented; secondly, the excuse, at but they neglected, etc. Concerning the first, he does two things according to the two callings. Hence he says, and he sent his servants to call those that were invited. And according to what Origen says there, the text is twofold, because one reading has he sent his servant, another his servants. If the reading is servant, then three things are to be considered. First, the invitation; secondly, the calling; and thirdly, another invitation. The Jews, then, were invited in the patriarchs; hence it was said to Abraham: in thy seed shall all the nations of the earth be blessed. Galatians 3:16: to Abraham were the promises made, and to his seed, etc. The first one sent was Moses. Numbers 12:7: my servant Moses is not so, who is most faithful in all my house. And there follows, why then were you not afraid? And they would not come. Deuteronomy 31:27: while I am yet living and going in with you, you have always been rebellious against the Lord. The second calling is through the prophets, of whom Amos 3:7 says: the Lord God doth nothing without revealing his secret to his servants the prophets. Or the reading can be servants; and then by the first are signified the prophets, to whom the Jews were always rebellious; Acts 7:51: you always resist the Holy Spirit. By the second, the apostles, to whom it was said above at 10:5: go not into the way of the gentiles. Or by the first, the prophets and the first apostles; by the second, the successors of the apostles. Again he sent other servants. Here another invitation is presented. And an increase of benevolence on the part of the one inviting is presented, and an increase of malice on the part of those refusing. In the first calling he promised nothing; but in this one he promises, because he says, tell them that were invited: behold, I have prepared my dinner. This dinner is a spiritual refreshment; Proverbs 9:2: wisdom hath slain her victims, mingled her wine, and set forth her table; she hath sent her maids to invite to the tower. My beeves and fatlings are killed. And this saying can be explained according to Origen as the disposition of the wisdom of God. The beeves are called strong reasons; Isaiah 8:11: with his strong hand he instructed me. Fatlings are so called as if well nourished. Fatlings are properly fattened birds, which are nourished and fattened, and they signify subtle meanings, and they become fattened when they are multiplied with sacred meanings, by which the soul is fattened; Psalm 62:6: let my soul be filled as with marrow and fatness. For whatever is necessary is found in sacred Scripture. Therefore all things are ready. Psalm 18:8: the law of the Lord is unspotted, converting souls. This is the invitation of wisdom, Proverbs 9:5: come, eat my bread, and drink the wine which I have mingled for you. Or, it signifies spiritual refreshment: by the beeves are signified the examples of the saints, which the Lord prepared as an example; James 5:10: take for an example of suffering evil, of labor and patience, the prophets. Hence he presents the tribulations of the saints as an example. According to Gregory, by the beeves are signified the fathers of the Old Testament, because a bull strikes with its horns, and in the time of the fathers vengeance was always sought, and it was commanded that an eye be given for an eye. By the fatlings, the fathers of the New Testament, who left all things for Christ and are fattened with the wisdom of God, slain for the sake of God; and both were slain. All things are ready; come to the marriage. Christ has suffered, he has opened the heavens, he has sent the apostles. Or by the beeves are understood the priests of the Old Testament, because the bull is a sacrificial animal; by the fatlings, the prophets who were fattened with the wisdom of God. But they, namely, those hardened in malice, neglected it. Some leave off through negligence, but others through malice, who persecute preachers; hence he says, but they neglected it. And what was the cause? Because they went their ways, one to his farm, and another to his merchandise. They seemed to have a just cause outwardly, but the Lord does not accept it, because no temporal things should keep one from coming to God. According to Hilary, by what he says, to his farm, is signified the desire for human glory; John 12:43: they loved the glory of men more than the glory of God; Jeremiah 5:4: but I said: perhaps these are poor and foolish, not knowing the way of the Lord and the judgment of their God. By what he says, another to his merchandise, is signified the desire of avarice; Jeremiah 6:13: from the least of them even to the greatest, all are given to covetousness. According to Chrysostom, some have the occupation of laboring with their own hands, others in merchandise, i.e., in their own business. There follows, and the rest laid hands on his servants, i.e., the apostles, and having treated them contumeliously, put them to death, because they killed many from both the Old and New Testaments. Hence below, 23:34: I send to you wise men and scribes, and some of them you will kill, etc. And he makes no mention here of his own death, but only of that of his disciples, because he had already made sufficient mention above. Then follows their punishment: but when the king had heard of it, he was angry, etc. Above he presented the spiritual penalty; here he presents the temporal one; hence above it was said a king, but here it says the king, because the name of man seems to pertain to mercy, but that of king to punishment; therefore here only king is said; Wisdom 14:17: those whom men could not honor in presence, because they dwelt far off, they made an evident image of the king whom they had a mind to honor, that by their earnestness they might worship him that was far off as though he were present. But the king was angry. It should be noted that when anger is attributed to God, it does not signify a disturbance but vengeance: for those who are angry are accustomed to punish, hence anger is called punishment. This should be noted against the heretics, because they are accustomed to object that the God of the Old Testament is not good, because he commanded punishments, etc. Hence, having sent his armies, he destroyed those murderers. The armies are angelic spirits, or Roman citizens who under Titus and Vespasian killed many; Psalm 23:1: the earth is the Lord's, and the fullness thereof. And burnt their city, because they were burned; Isaiah 1:7: your cities shall be burnt with fire. Or it can be understood mystically, namely, their bodies, or the congregations of heretics. There follows the calling of the gentiles, and the examination is presented. And he does three things. First, the command is presented; secondly, the execution; thirdly, the effect. The second is at and his servants going forth, etc.; the third at and the wedding was furnished with guests. Concerning the first, he does two things. First, he assigns the reason for the command; secondly, he presents the command. He says, therefore, then he said to his servants: the wedding indeed is ready, but they that were invited were not worthy. The wedding indeed is prepared, i.e., the Son has become incarnate, according to that saying of Isaiah 5:4: what is there that I ought to do more to my vineyard? But they that were invited were unworthy, i.e., they rendered themselves unworthy. And how? As it is said in Romans 10:3: for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God; and Acts 13:46: but because you reject it and judge yourselves unworthy of eternal life, behold, we turn to the gentiles. Hence through the sin of the Jews, salvation was made for the gentiles; Apocalypse 3:11: hold fast that which thou hast, that no man take thy crown. There follows the command: go therefore into the highways, etc. By the ways are understood diverse teachings, because these are certain ways that lead us to the truth. The gentiles are at the exits of the teachings. Hence, go to the highways, i.e., to those who cling to erroneous teachings. Or otherwise. Isaiah 9:2: the people that walked in darkness have seen a great light. Hence by ways are understood good actions, of which Proverbs 4:27 says: the ways that are on the right hand, the Lord knoweth; by exits, whatever things can contribute to actions. And whosoever you shall find, call to the marriage. Hence below at 28:19: go, teach all nations, etc. There follows the execution: and his servants going forth into the ways, gathered together all; Mark 16:20: but they going forth preached everywhere, the Lord working withal. But what does he mean when he says good and bad? It can be said, those who were first bad, and afterward good. Or it can be said, when he says good and bad, that he speaks comparatively, since among them some are good according to civil virtues. Or good and bad, because after they were gathered together, good and bad are mixed together. And the wedding was furnished with guests, i.e., with the faithful. Above at 13:48 a similar thing is presented: which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth. And the king went in, etc. Here the examination of those gathered is presented. And first the examiner is presented; secondly, the examination; thirdly, the condemnation. The examiner entered. For he enters when he exercises judgment upon them; Genesis 18:21: I will go down and see: and this at the final judgment; likewise at death; likewise when tribulations threaten the Church. But who was examined? He saw there a man who had not on a wedding garment. What is this garment? Christ. We who are Christ's, let us put on Christ. The Apostle, Romans 13:14: put ye on the Lord Jesus Christ. For some put on Christ through the sacrament; Galatians 3:27: as many of you as have been baptized in Christ have put on Christ. Some are in Christ through charity and love; Colossians 3:14-15: but above all these things have charity, which is the bond of perfection. And let the peace of Christ rejoice in your hearts, wherein also you are called in one body. Likewise, through the remembrance of death. Likewise, through conformity of works; Romans 13:14: put ye on the Lord Jesus Christ. To have a wedding garment, therefore, is to put on Christ through good works, through holy conversation, through true charity; and if one of these is lacking, it is evil. Then follows the examination. Then he says how he fell short. He says therefore, friend. He calls him friend on account of faith, or because he himself loved him. Or it can be said that wherever he calls someone friend, he says it by way of reproach: hence he reproaches the love with which he loved him. How camest thou in hither not having a wedding garment? But someone could say: on what occasion did he punish that man, since he called good and bad? But he did not wish that the bad should come unless they prepared themselves and disposed themselves to be good. Then follows how he fell short. Hence there follows, but he was silent, because a sinner cannot have a sufficient reason why he despised the wedding garment; Job 9:3: if he will contend with him, he cannot answer him. And the parable concludes with the sentence. A twofold punishment is presented: the punishment of loss and the punishment of sense. For in this world a man is perfected in three ways: through the intellect by thinking, through the affections by tending toward the highest good, and likewise through action; therefore he is punished in three ways. Hence, the king said to the waiters: bind his hands and feet, and cast him into the exterior darkness. By the feet are understood the affections. The wicked in this world have feet, but they are not bound, because they can become good; but afterward they will be bound, because afterward they will not be able to return; Ecclesiastes 9:10: whatsoever thy hand is able to do, do it earnestly, for neither work, nor reason, nor knowledge, nor wisdom shall be in hell, whither thou art hastening. Likewise, now a man can advance in thinking truths, but then he cannot; therefore it is said, cast him into the exterior darkness. For now some sinners are not in darkness as to exterior knowledge, although they are as to interior knowledge; but then they will have exterior darkness. Or, literally, because not only as to the soul but as to the body, because they will be separated from the society of the saints. Then follows the punishment of sense: there shall be weeping and gnashing of teeth. Weeping proceeds from sorrow, gnashing from anger. In Acts 7:54: they gnashed with their teeth at him. Some weep for their sins and are humbled and are cleansed. There, there will be sorrow, but not unto humility; rather it will turn to anger. Likewise, gnashing because of impatience, because the pride of them that hate thee ascendeth continually, Psalm 73:23. Or it can be said in the resurrection, because they will be punished not only in soul but also in body; or because they will suffer heat and cold; Job 24:19: let him pass from the snow waters to excessive heat. Then he concludes: many are called, but few are chosen, because some refuse to come, and others do not have the wedding garment. Hence above at 7:14: narrow is the way that leadeth to life, and few there are that find it.

Above, the Lord confuted the Pharisees by a parable; secondly, here he makes his point by disputing. And first, by responding; secondly, by raising objections, at but when the Pharisees had gathered together, he asked them, etc. And the Lord responds to a threefold question. First, concerning the payment of tribute; secondly, concerning the resurrection; thirdly, concerning the law. The second is at that day there came to him the Sadducees; the third at but the Pharisees hearing, etc. Concerning the first, he does three things. First, the question is presented; secondly, the response; thirdly, the effect. The second is at but Jesus knowing their wickedness; the third at and hearing it, they wondered. In this question three things are to be considered. First, the intention of the questioners; secondly, the agents of the questioning; thirdly, the question itself. The intention of the questioners is disclosed when it says, they went away, i.e., among themselves, and took counsel, namely, a foolish one, how to ensnare Jesus in his speech. And this was foolish, because he was the Word of God, and the Word of God is incomprehensible; Sirach 43:29: we shall say much, and yet shall want words. Moreover, it was an impious counsel; Psalm 1:1: blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners. And Genesis 49:6: let not my soul go into their counsel. The agents are described when he says, and they sent their disciples with the Herodians. But why did they not go themselves? The reason is that they wished to question deceitfully: hence if they had gone, the deceit would have had no place; but these were also disciples; Sirach 10:2: as the judge of the people is himself, so also are his ministers. With the Herodians. Who are these Herodians? According to what is mentioned in Luke, under Herod Judea was made tributary to the Romans. This son of Antipater the foreigner was appointed king by the Romans; therefore he wished to compel the Jews to pay a census to the Romans. Hence the Herodians, i.e., servants deputized to collect the institution of Herod. But he was already dead and had left three sons. One was Herod, and he was then present, as it says in Luke 22 that he was also present at the death of the Lord: therefore it was easy for his servants to go with the others. But why did they go with the Herodians? One reason is that the Herodians were zealous for the emperor. Therefore the disciples of the Pharisees brought them along, so that if he said the tribute should be paid, they would accuse him to the Pharisees; if he said it should not be paid, then the Herodians would seize him. Likewise, these men were not recognized, and therefore they believed he would not perceive their intent; hence they acted against that saying of Psalm 25:4: I have not sat with the council of vanity, neither will I go in with the doers of unjust things. Or otherwise, because when Judea was made tributary to the Romans, they were divided, because some said that a people dedicated to God should not be tributary to a man; but others said that because he fought for the peace of all, all should give tribute to Caesar. Therefore those who said tribute should be paid to Caesar were called Herodians. Having presented the agents, the question is presented. And first the flattery is presented; secondly, the question, at tell us what dost thou think. Evil men begin with flattery. They speak good things, but evil is in their hearts, Psalm 27:3. And first they commend his person; secondly, his teaching; thirdly, his constancy. They commend his person for authority and virtue. For authority, when they say, master. And although they were lying according to their heart, because they did not consider him a master, but a deceiver, as is found below at 27:63: we have remembered that that seducer said, while he was yet alive: after three days I will rise again, etc., yet in truth he was a master, as below: one is your master, etc. Likewise, we know that thou art a true speaker. A true speaker is one who speaks the truth; and this is proper to God and to one who is joined to God; Psalm 115:11: I said in my excess: every man is a liar; Romans 3:4: God indeed is true, but every man is a liar. But Christ is joined to God by union, and therefore he is truthful. And thus he is commended for authority. Then for virtue: and teachest the way of God in truth. First, it is necessary that one know what he teaches; Wisdom 7:13: which I have learned without guile, and communicate without envy. Likewise, some teach, but not useful things; but he teaches useful things, namely, the way of God; Isaiah 48:17: I am the Lord thy God that teach thee profitable things. Likewise, some teach the things of God, but not in truth, as heretics; but he teaches in truth. Of this in Psalm 24:4: show, O Lord, thy ways to me, and teach me thy paths. Direct me in thy truth, etc. Likewise, they commend his constancy; hence they say, and carest not for any man: you do not omit through fear of anyone what you ought to say or do; Isaiah 51:12: who art thou, that thou shouldst be afraid of a mortal man? And why? For thou dost not regard the person of men, namely, against God. For he accepts a person who, on account of a man, omits saying the truth he ought to say; Deuteronomy 1:17: you shall not respect any man's person. And see how malicious they were. The question had two sides: namely, that they should not pay, which pertained to the honor of God; that they should pay, which pertained to the favor of men. Hence they wanted him to seek the favor of God and teach the way of God: and thus if he said no, which is what they wanted more, he would immediately be seized by the Herodians. There follows the question: tell us therefore, is it lawful to give tribute to Caesar, or not? The census was a tax that was given per head. There follows the response: but Jesus knowing their wickedness, said. And first he responds to their mind; secondly, to their words, at render. Because it belongs to man to respond to words, but to God to respond to the mind, therefore because Christ was God and man, he responds to both. The searcher of hearts and reins is God, Psalm 7:10. Hypocrites. And he rightly calls them hypocrites, because hypocrites are properly those who have one thing on their lips and another in their heart. Why do you tempt me? For this was forbidden in Deuteronomy 6:16: thou shalt not tempt the Lord thy God. Likewise, they addressed Christ with flattery; but Christ responded harshly, because he responded to their heart, not to their words. Likewise, an example is given to us that we should not believe flatterers; Proverbs 29:12: the prince that willingly heareth lying words hath all his servants wicked. Likewise, when he wishes to respond to something, he cannot better confute an opponent than according to his own words. Hence first he poses a question; secondly, from the response he draws out the truth. And first he asks about the coin; secondly, about the image: for he wished to show his point sensibly; Proverbs 14:6: the learning of the wise is easy. He says, show me the coin of the tribute, i.e., the denarius which is given for the census. This denarius is worth ten ordinary coins, and each person paid one denarius. Then he asks about the image: whose image and inscription is this? For in every public coin an inscription is placed on its form; so it was in this one. They say, Caesar's: understand, not Caesar Augustus, but Tiberius Caesar. And you should understand that the Lord's question was not from ignorance, but rather from design. He was well of such an age, and had lived so long among men, that he knew well the form of a denarius, but he asked for the sake of signification. Consequently, he concludes the truth: render therefore to Caesar the things that are Caesar's, and to God the things that are God's; as if to say: you belong to God and to Caesar, and you have in your use both the things of God and the things of Caesar. You have natural riches from God, namely, bread and wine, and of these give to God: you have those artificial things, such as coins, from Caesar, and render these to Caesar. Mystically thus: we have a soul which is made in the image of God, and therefore we should render it to God; according to the things we have from the world, we should have peace with the world. Even holy men here, elevated from the world, because they nevertheless dwell in the world with others, should seek the peace of Babylon, as is found in Baruch 1:10 ff. And this means that all things that are of the flesh, that are of the world, or of men with whom they dwell, they should render to God. There follows the effect: and hearing it, they wondered and leaving him, went their ways. It was a wonder, because immediately, having seen his wisdom, they should have been converted; but they could not grasp it, and they withdrew; Psalm 138:6: thy knowledge is become wonderful to me: it is high, and I cannot reach to it.

That day. Here the second question is presented, and he does three things. First, the question is presented; secondly, the response; thirdly, the effect. The second is at but Jesus answering, etc.; the third at and the multitudes hearing it were in admiration. Concerning the first, first the disposition and condition of the questioner is presented; secondly, the question. He says, therefore, that day. And why that day? Not without reason, because when they saw the others confounded, they sought him out not without presumption. But according to Chrysostom, they had agreed among themselves to ensnare him in his speech, and each wanted the honor of victory: therefore when the others were confounded, these wished to approach; Job 19:12: his robbers came together, and made themselves a way through me. For there were two sects: the Pharisees, i.e., the separated, and the Sadducees, i.e., the just. And these erred in their doctrines, because they did not accept the prophecies, nor did they believe in the resurrection. Likewise, they believed that when the body died, the whole man died: and this is what it means when it says, who say there is no resurrection. There follows the question. And first he presents the law; secondly, the case; thirdly, the question. They say, therefore, and they interrogated him, saying: master, Moses said: if a man die, having no son, etc. Deuteronomy 25:5 f. What was the reason for the law? The people were carnal. Hence they sought nothing but temporal things. The law, therefore, promised these. For it is manifest that a man cannot endure in himself; therefore it is a consolation to him that he may remain in his likeness, namely, in a son; and nature desires this, that what cannot be preserved in itself may be preserved in its likeness. Hence it happened that someone died without a son; therefore Moses provided for this case according to this law, that his brother should take his wife. Nor was a stranger appointed, who had no relation to him; likewise, he would not have as much care for the household and family as a brother: and this is what it means when it says, and raise up seed to his brother, i.e., beget a son who would have the inheritance of that man. Having presented the law, they propose the case: now there were with us seven brethren, and the first, having married a wife, died, and not having issue, left his wife to his brother, etc. It is possible that such a case actually occurred, or that they made it up. Yet according to Augustine, by the seven brothers are signified evil men, who in seven ages die without fruit. The Apostle, Romans 6:21: what fruit had you then (or have you had) in those things of which you are now ashamed? That woman is worldly living; Psalm 101:27: they shall perish, but thou remainest, and all of them shall grow old like a garment. Hence they ask: all died, and they all had her: whose wife shall she be in the resurrection, for she cannot belong to all? This opinion is not good, and it is against the Pharisees, because they believed that the resurrection should be with respect to this life, that each one would have his wife back and his possessions, etc. Hence they say, whose wife shall she be? Because she cannot be the wife of all. This opinion is refuted in Job 7:10: he shall not return to his own house. Hence he will not rise to the same manner of living. There follows the response. And first he shows the error and its cause; secondly, he insinuates the truth. Hence he says, Jesus answering, said to them: you err, i.e., you hold an erroneous opinion; Wisdom 2:21: they devised, and they erred; for their own malice blinded them. And what is the cause of the error? Not knowing the Scriptures. Hence they did not meditate on the commands of God; Psalm 118:100: I have had understanding above ancients, because I have sought thy commandments. Hence he who meditates on the commands of God can avoid errors; hence John 5:39: search the Scriptures. But they did not search, and therefore they erred, as do some who understand badly. Likewise, some, not knowing the power of God, wish to measure the power of God according to inferior things; Romans 1:20: the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made. In the resurrection they shall neither marry, nor be married. He makes his point clear. And because he had said two things, namely, that they did not know the Scriptures nor the power of God, therefore first he declares that they were ignorant of the power of God; secondly, that they were ignorant of the Scriptures. And since he mentioned the Scriptures first, why is this declared second? Chrysostom responds that when someone disputes with one who errs from malice, he should first cite authority; when with one who errs from ignorance, he should first propose a reason, and then authority. Thus the Lord does. First he proposes a reason; hence he says, in the resurrection they shall neither marry, nor be married. The first, according to the letter, is true. Neither shall they marry, etc., because then it will not be necessary as it is now. Jerome says: the word for marrying is understood differently in Latin and in Greek, because properly in Latin to marry pertains to women: hence it is said to be a neuter passive verb; but in Greek, men marry, i.e., take wives, and women are married, not marry. Therefore he says, they shall not marry, the men; nor be married, the women. For since marriage is for the procreation of offspring, so that man may be preserved in being in his likeness, who cannot be preserved in himself, therefore since the resurrection will be unto immortality, then marriage will not be necessary. Therefore these men erred and were ignorant of the power of God. But they are as the angels of God in heaven. That state is the state of reward, and the end of this life. Job 14:14: dost thou think that a man once dead shall live again? All the days in which I am now in warfare, I wait until my change come; and that change was the reward. That life will be of those shining with intellect. But why will they be like the angels? Because they will be free from passions; for now man has his intellect bound to the senses, and in this the angels surpass him, but then it will be purified, and therefore they will be like the angels: 2 Samuel 14:17: for as an angel of God, so is my lord the king, that he is neither moved with blessing nor cursing. Hence those who have their mind elevated above passions are like the angels. But the passions that most make men bestial are the passions of sexual pleasure, which are exercised through marriage; therefore then they will neither marry nor be married. Likewise, some have said that not all will rise, but only men. But Augustine refutes this, saying that the sexes will rise; but sex is not preserved in men alone. He removes this opinion when he says, neither shall they marry, nor be married. From this it is given to understand that both sexes will rise, but neither shall they marry, nor be married. But as concerning the resurrection of the dead, etc. After he showed that they were ignorant of the power of God, here he shows that they were ignorant of the Scriptures. Hence, have you not read that which was said by God, saying to you: I am the God of Abraham, and the God of Isaac, and the God of Jacob? This is written in Exodus 3:6. But Jerome asks, since there are other authorities more explicit about the resurrection, as is found in Isaiah 6 and Ezekiel 33 and Daniel 12, why did he cite this one which is ambiguous? He responds that they did not accept the prophets, but only the five books of Moses. And how does it serve the purpose? He says, I am the God of Abraham, the God of Isaac, and the God of Jacob. God is said to be the God of certain ones in their worshiping him. These, therefore, worship him. But to worship God does not belong to the dead, but to the living. Therefore Abraham, Isaac, and Jacob are alive; but not according to the body: therefore according to the soul. But what does this avail for the resurrection? It avails, because these men said the soul does not exist; but he shows the soul to remain: and if the soul remains, therefore also the resurrection, because naturally the soul is inclined toward the body. But what does it mean when he says that he is not the God of the dead? This is true according to the body. Yet he is also the God of the dead, because they live according to the spirit; Romans 14:8: whether we live or whether we die, we are the Lord's. Likewise, this is against the heretics who condemn the fathers of the Old Testament, because here it says that they live according to the soul. Likewise, he says it in the singular, because among the other nations each one had his own god. Hear, O Israel: the Lord thy God is one, Deuteronomy 6:4. There follows the effect, for they wondered: and the multitudes hearing it were in admiration at his doctrine. Psalm 118:129: thy testimonies are wonderful, O Lord, etc.