Thomas Aquinas

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; second, certain ones asking inordinately for excellence in glory are reproved, which begins in chapter 20. Concerning the first, he first teaches how one must arrive at that glory by the common way; second, how by the way of perfection, which begins in chapter 19. First, because it is through humility that one arrives at glory, he first shows the manner of humility; second, he forbids the giving of scandal, at "But whoever shall scandalize one of these little ones," etc.; third, he teaches that what has caused it must be cast away, at "But if your hand or your foot scandalizes you, cut it off and cast it from you."

Concerning the first, the question of the disciples is set forth; second, the response of Christ. The occasion of the question is taken from this, that it was said to Peter that he should go to the sea, and pay the stater found in the fish for himself and for Peter; whence it seemed that he had been preferred by him above the others. And because they were still weak, they therefore suffered some movement of zeal and the stirring of envy. But observe that when he led only three up the mountain, they were not moved in this way as here, when he prefers only one. Whence they asked, "Who, do you think, is greater in the kingdom of heaven?" — though one arrives there not through being greater, but through the spirit of humility; Philippians 2:3: "in humility esteeming one another better than themselves," etc. In this petition this much is to be imitated: that they were not desirous of earthly things, but of heavenly things; 2 Corinthians 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? Is excellence in the kingdom of heaven not to be sought? It must be said that having eminence in the kingdom of heaven is twofold. Either in such a way that we consider ourselves worthy of it — and this is pride, and is against the Apostle, Philippians 2:3: "in humility esteeming one another better than themselves," etc. But to desire a greater grace, so that our glory may be greater, is not evil, as 1 Corinthians 12:31: "be zealous for the better gifts." Likewise the apostles knew that in glory there were different mansions, just as star differs from star in brightness; therefore they asked, because they believed one to be greater than another — against certain heretics who held the contrary.

Consequently the response of Christ is set forth, and he sets forth both Christ's deed and his word; whence he says, "And Jesus, calling to him a little child..." Who this little child is, is explained in three ways. Chrysostom explains it as a true little child, because he was free from the passions, so that he might offer an example of humility, as below, chapter 19:14: "Suffer the little children to come to me." And it is said that this was the blessed Martial. Otherwise it is explained that Christ, reckoning himself a little one, set 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." Otherwise: because by the little child is understood the Holy Spirit, who makes little ones, since he is the spirit of humility; Ezekiel 36:27: "I will put my spirit in the midst of you."

Likewise the word of the Lord is to be noted. And first he touches on the necessity; second, on the efficacy. He says, "Amen I say to you, unless you shall be converted" — namely, made free from this elation — Zechariah 1:3: "Turn to me," etc. — "and become as this little child" — not in age, but in simplicity; 1 Corinthians 14:20: "Do not become children in sense, but in malice be children." Many are the conditions of little children. They do not desire great things; Romans 12:10 [16]: "not minding high things." They are free from concupiscence; above 5:28: "whoever shall look upon 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 enmities. Whence, "unless you become as this little child" — that is, imitators of the properties of little children — "you shall not enter the kingdom of heaven." For none shall enter unless humble; "glory shall uphold the humble in spirit," Proverbs 29:23. Or, "you shall not enter the kingdom of heaven," that is, into 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 bringing forth the fruits thereof." For the entrance is through faith; whence, "unless you become," and if you do not believe as little children, "you shall not enter the kingdom of heaven," for Mark, last chapter, 16: "he who shall not believe shall be condemned." Proverbs 29:23: "glory shall uphold the humble in spirit."

"And he who shall receive one such little child" — that is, whoever is an imitator of childlike innocence — "this one is greater," because the more humble one is, the higher he is; for "he who humbles himself shall be exalted," Luke 18:14. But there can be a question here: 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, disordered affection and disordered estimation of oneself, so, on the contrary, it is in humility, because one does not care for one's own excellence, and likewise does not consider oneself worthy. This follows of necessity upon charity. Every man desires the excellence of what he loves. Therefore the more a man has of humility, the more he loves God, and the more he despises his own excellence, and the less he attributes to himself; thus the more a man has of charity, the more he also has of humility.

"And he who shall receive one such little child, receives me." Since little children are so worthy of this, they are not to be scandalized; whence also, "and whoever shall scandalize," etc. And first he shows that they are not to be scandalized on account of the punishment; second, on account of divine providence — the second beginning at, "See that you despise not one of these little ones." First he says that scandal is not to be inflicted on little ones; second, that it is not to be avoided negligently, at "But if your hand," etc. And first he sets forth the punishment in particular; second, in general, at "Woe to the world because of scandals," etc. It is to be observed that punishment is twofold, namely the punishment of loss and the punishment of sense. He touches upon both in: "he who shall receive one such" — not for his own sake, but for mine — "receives me."

There follows, "But whoever shall scandalize one of these little ones," etc. If he be such a one, it is clear that he is greater. And how shall he 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 upon both the perfect and the imperfect. Origen says that some have become little children, and others are becoming so: those who have become little children are those who have arrived at perfection, and these cannot be scandalized; those who are becoming so, being imperfect, can be scandalized, as are those newly 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 upon all the apostles, and especially touches Judas, as below 26:31: "All of you shall suffer scandal," etc.

And what is this punishment? "It is expedient for him that a millstone be hung about his neck." Likewise, as Jerome says, the Lord speaks according to the custom of the Palestinians, who did not have mills turned by water, but had mills turned by horses; whence it is called an ass's millstone, which a horse or an ass can turn. "And that he be drowned in the depth of the sea." And this was the punishment inflicted upon one who had committed theft: for a millstone of this kind was hung about his neck, and he was cast into the sea. This too was done to the blessed Clement, although not because he was a thief, etc. Whence he is worthy of eternal punishment. Whence it is better to endure whatever temporal punishment in the present, than to endure eternal punishment; Hebrews 10:31: "For it is a fearful thing to fall into the hands of the living God"; and Daniel 13:23: "It is better for me to fall into the hands of men without the deed, than to sin in the sight of the Lord."

Otherwise, mystically: and this in three ways. In one way, by the millstone is understood the blindness of the gentiles, because the animals that are put to turn this mill are blind: it is written in Judges 16:21, that they put out the eyes of Samson, and made him grind. Whence it would have been expedient for the Jews that they had never seen Christ, and that they had been cast into the depth of the sea, that is, into the depth of unbelief. Whence 2 Peter 2:21: "For it would have been better for them not to have known the way of righteousness, than after having known it, to turn back." Otherwise, by the ass's millstone is understood the active life. And it happens that someone passes over to the contemplative life, and when he is there, he causes scandal to contemplation, because it does not taste sweet to him; therefore it is expedient for him that a millstone be hung about his neck, and that he be cast into the depth of the sea, that is, into the depth of temporal affairs. Augustine speaks thus: "it is expedient," that is, it is fitting, and it is a fitting punishment for him, that a millstone — that is, the cupidity of the world, since he who scandalizes is covetous — be hung about his neck, that is, in his affection, and that he be plunged into the depth, namely of covetous desires.

"Woe to the world because of scandals." The punishment having been set forth in particular, it is set forth in general. And he does three things: first he foretells it in general; second he adds the necessity; third he removes the excuse — for to those who scandalize, it is expedient that a millstone be hung about their neck, etc. "Woe to the world because of scandals." By "world" are understood the lovers of the world, because the more one is joined to the world, the more he suffers scandal; whence the Lord says: "In me you shall have peace, in the world affliction," John 16:33. Woe to the world, and to the lovers of the world.

"For it is necessary that scandals come." Certain heretics believed that it was an absolute necessity that sins should occur, and that this necessity was induced both from divine foreknowledge and from the nature of the stars. But this is false, for it would be imputed to God, who is the author of nature. Chrysostom says that it is necessary that it happen thus, in the sense that the necessity of divine providence is a conditioned necessity. Whence it is necessary that if he foresaw that this man would sin, he will sin; but it does not follow that he sins necessarily. Origen says that the necessity presupposes the malice of the demons and the weakness of men: whence it is necessary that scandals come, because it is necessary that the devil deceive men, and that man obey him; and thus this necessity arises from the supposition of the devil's malice and of men's weakness. Others explain "it is necessary" as meaning "it is useful," because men are tested through scandals; 1 Corinthians 11:19: "For there must be heresies, that they who are approved may be made manifest among us." Or, according to Haymo, he speaks of the scandal of the cross; 1 Corinthians 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 is thus necessary that it happen. I do not say that this is necessary by absolute necessity; for "woe to that man through whom the scandal comes." Whence although the demons instigate, it is nevertheless imputed to him unto punishment; Romans 6:13: "neither present your members as instruments of iniquity unto sin." It is said especially of Judas, who betrayed him. You say that "woe to that man through whom the scandal comes"; whence scandal is not to be inflicted upon little ones. And although it ought not to be inflicted, nevertheless men ought not to be negligent in avoiding scandal; rather, one can avoid it through something useful for action, or for knowledge, or for support.

Whence he sets it forth under the likeness of the members of the body: "But if your hand or your foot scandalizes you, cut it off and cast it from you." Do not, however, understand that the members of the body ought to be cut off, but by "members" are understood friends and neighbors. For man is necessary to man for working, for supporting, for teaching. That which corrects in matters to be done is the hand; that which supports is the foot; whence Job 29:15: "I was an eye to the blind, and a foot to the lame." Whence, "if your hand" — that is, he who directs your work — "or foot" — that is, he who sustains you — "scandalizes you," that is, is an occasion of sin to you, "cut him off and cast him from you." And he gives the reason: "it is good for you," etc., because it is better to suffer whatever temporal evil, than to merit eternal punishment. Likewise someone is necessary to you for teaching, and so is an eye to you; whence also, "if your eye scandalizes you, pluck it out." And he gives the reason: "it is better for you," etc. Or it can be referred to the whole Church, since the prelates are the eyes, the deacons the hands, simple men the feet; whence a prelate is rather to be deposed, or a deacon cut off, than that the Church be scandalized. Or by the eye is taken contemplation, by the hand, action, by the foot, the course of life; whence if you see that this contemplation, or action, or course of life is to you an occasion of sin, cut it off, and cast it from you.

"See that you despise not one of these little ones." Above he had taught to avoid scandal on account of punishment; here, however, he teaches to avoid it from the consideration of divine providence: and concerning this he does two things. First he sets it forth; second he assigns the reason, at "For I say to you," etc. Thus he said that whoever shall scandalize one of these little ones, it is expedient for him that a millstone be hung about his neck, etc.; "see that you despise not": for smallness quickly leads to contempt. "Behold, I have made you small among the nations, contemptible among men," Jeremiah 49:15.

But it is asked, of which little ones he speaks here. It must be said, of the little ones who are little in the estimation of men, but great before God: these are the friends of God; Luke 10:16: "he who despises you, despises me." But against this it is objected, that such 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 it, that by "little ones" are understood the humble who are perfect; and such are not scandalized, and yet sometimes they fail. Or, although not all are scandalized, yet someone is scandalized. According to Jerome, it is understood of little ones in Christ, as of those newly converted to Christ. And then it is continued with the preceding part: thus it has been said that the part causing scandal is to be cut off, and then the little ones, and the weak, and sinners — although they are not to be scandalized — are nevertheless not to be despised.

"For I say to you that their angels always see the face of my Father." Here the reason is assigned from divine providence: first, as to the ministry of the angels; second, as to the ministry of Christ, at "For the Son of Man came to save that which was lost." Thus it has been said that you should not despise them, because those for whom the Lord has such great care are not to be despised. "I say to you that their angels..." Why "their"? Because they are appointed to their guardianship: for, as Jerome says, to each man an angel is appointed for his guardianship; Psalm 90:11: "He has given his angels charge over you, to guard you in all your ways"; Hebrews 1:14: "they are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation." These have the office of bringing and announcing divine things to us. Likewise they carry and present our prayers to God; Revelation 8:4: "the smoke of the incense of the prayers of the saints ascended up from the hand of the angel before God." Whence, if the Lord provides for them so abundantly that he wills them to be served by angels, they are not to be despised; in Ecclesiasticus 35:18f. it is said of the widow, that her tears ascend from her cheek even to heaven. Or, "their angels," because they are their fellow-citizens, since there is one society of angels and men; whence they are fellow-citizens of the heavenly city.

Whence so great is the dignity, "because they always see the face of my Father, who is in heaven." And here four things can be designated. The continuity of the vision, because they always see. Someone could say, since they are sometimes sent on a ministry, that therefore they do not always see the face of God; and therefore he says "always." Likewise the sublimity of their vision is noted. We see some of the highest things, but in a certain obscurity, and through creatures, as is found in Romans 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 them from a certain height; whence he says "in heaven." Likewise a manifest vision is noted; for "we now see through a glass in a dark manner, but then face to face," 1 Corinthians 13:10. It is not to be said that he has a bodily face, but "face" refers to the open vision of him. For when someone is seen in a mirror, he is not seen with an open vision; but when seen face to face, then he is seen openly. Thus God is seen in a mirror, when he is seen through creatures; but when seen in himself, and through himself, then there will be the vision face to face.

Chrysostom says that a certain excelling delight is noted, because these are perfect men: if the angels are their administrators, it is denoted that there is a certain greater delight belonging to them than to the angels; whence they see him standing by them. Whence not only is vision the dowry, but also comprehension; Philippians 3:12: "but I follow after, if by any means I may comprehend." But why does he say, "of my Father, who is in heaven"? To exclude the error of those who posited angels — that is, demons — whence they said that the angels are in heaven, the demons in the middle, and that these latter are therefore intermediaries and our administrators. 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 too shall see — for this we ought to hope.

But lest it seem a small thing that angels are appointed to the guardianship of men, he proves this also through the ministry of Christ. And first he proves this; second he adduces a comparison. He says therefore that the little ones are not to be despised, because "the Son of Man came to save that which was lost." 1 Timothy 1:15: "Christ Jesus came into this world to save sinners." Above, 1:21: "for he shall save his people from their sins."