Commentary on the Gospel of Matthew

These things having been said, the Lord passed on to teach and to preach; and this for three reasons. One reason is, that what he had said in word he might show by example; Acts 1:1: "Jesus began to do and to teach." Likewise, that he might show that preaching must be done even to the impious. Whence to the Romans 1:14: "I am a debtor to the wise and to the unwise." Likewise, that he might give others a place to preach, as is found in 1 Corinthians 14:30: "But if anything be revealed to another sitting, let the first hold his peace." Now when John had heard in his bonds the works of Christ.

The teaching of Christ has been set forth, and confirmed, and the preachers have been instructed; here the rebellious are confuted. And first he confutes the disciples of John; second, the Scribes, at "But as they departed," etc. Concerning the first he does three things. First he confutes those who doubt; second he argues against the crowds, at "But to what shall I liken this generation?" Third he renders thanks concerning the faith of the apostles, at "At that time Jesus answering said," etc. Concerning the first, first the question is posed; second the solution of the question, at "And Jesus answering," etc.

He says therefore, "when he had heard in his bonds the works of Christ." The occasion is set forth, why he sent these men. The same is found in Luke 7:18, though in a different order. He says therefore that he was in bonds, as above in chapter 4. Then Jesus began to work miracles. And this was fitting, that the sun should not appear while the clouds still were. Below: "the law and the prophets until John." "The works," that is, the miracles, "of Christ, sending two of his disciples, he said to him." Some wish from this to condemn John, on the ground that he doubted whether he was the Christ, and it is agreed that one who doubts in faith is an unbeliever.

Ambrose, on Luke, says that this question was not one of unbelief, but of piety: for he does not speak of the coming into the world, but of the coming to the Passion. Whence he marvels if he had come to suffer, just as Peter said: "Be it far from thee, Lord." But against this Chrysostom says, that John knew beforehand from the beginning, when he said, "Behold the Lamb of God," John 1:29. It is agreed therefore that he knew that he would be the victim to be immolated; whence he is here commended by the Lord, that he is more than a prophet; for prophets know future things.

Another explanation is Gregory's, that the question is not about the coming into the world, nor to the Passion, but about the descent into hell, because John was near to going down to hell, and therefore he wished to be assured: "Art thou he who is to come," etc. But against this Chrysostom objects: among those who are in hell there is no state of repentance, whence it seems that he would say this in vain. But this is not against Gregory, because he wished not that he should announce conversion to the captives, but that the just might rejoice.

Another response. We read that the Lord often asked questions, not because he doubted, but that he might remove calumny, as in John 11:34 he asked concerning Lazarus, "Where have you laid him?" — not because he did not know, but so that those who would show the tomb could not deny it, nor calumniate: thus it was likewise concerning John. Because his disciples were speaking ill of Christ, therefore he himself sent them, not because he himself doubted, but lest they should speak ill, but rather confess. But why had he not sent them before? Because before he was always with them, and so he himself assured them; but when he wished to depart from them, he wished that they themselves should be made certain through Christ. He says therefore, "Art thou he who is to come, or do we look for another?" It is true, that our fathers awaited thee, as is found in Exodus 4.

"And answering he said to them," etc. Here Christ's response is touched upon. John had many disciples, as is found in John 4. There was therefore a contention among them, because seeing the works of Christ they preferred Christ to John; likewise seeing the abstinence of John, they preferred John to Christ. Whence first he sets forth the question; second he commends John. Concerning the first he replies with regard to the coming unto the Passion. The time will come when God is to suffer, and many will be scandalized, because "to the Jews it is a scandal," 1 Corinthians 1:23. Whence he answers as to when this will be.

According to Chrysostom he wishes to show that he has come whom the prophets foretold. Whence through the prophets three things had been promised. At one time the coming of God was promised, in some texts the coming of a new teacher, in some the coming of sanctification and redemption. How then shall we know that this one is he who is to come? And he answers in the manner in which it is answered in Isaiah 35:4: "Behold God will come, and will save us," etc. Whence you will see these miracles. "Tell John therefore what you have heard," in his teachings, "and have seen," in his miracles.

Likewise a teacher was promised; Joel 2:22: "Sons of Sion, rejoice"; and it follows, "for he has given you a teacher of justice." "The blind see," etc. And this according to the letter. Likewise, if you ask when he will come: Isaiah 61:1: "The spirit of the Lord is upon me, he has sent me to announce to the meek," or to evangelize; and this is signified, when it is said, "the poor have the gospel preached to them." He wished to signify something proper to this, as if he were to say: he will come to set forth a new teaching. "The poor have the gospel preached to them," that is, poverty itself is evangelized; whence above 5:3: "Blessed are the poor in spirit," etc.; Luke 4:18: "The spirit of the Lord is upon me, wherefore he has anointed me, he has sent me to preach the gospel to the poor."

Likewise there will come someone sanctified, sanctifying sinners. Whence Isaiah 8:13: "The Lord of hosts, him sanctify." Whence to some sanctification was promised, and when these were sanctified others would be scandalized; whence it is said, "and blessed is he who shall not be scandalized in me." Whence to the Hebrews, last chapter, 12: "Wherefore Jesus also, that he might sanctify the people by his own blood, suffered outside the gate." Therefore he shows the signs concerning his coming.

And if we speak morally, by this the whole process of the sanctification of man is signified. For first blindness befalls the sinner, when reason is darkened; Psalm 57:9: "Fire has fallen upon them, and they have not seen the sun"; and Isaiah 43:8: "Bring forth the blind people, and having eyes." One is called lame when the mind is drawn to different things, as is said in 3 Kings 18:21: "How long do you halt between two sides?" Likewise he becomes ulcerous in his snares, and leprous, because then he cannot be withdrawn, and he infects others. And afterward he becomes deaf, because chastisement is not heard. Further, he dies; Ephesians 5:14: "Rise, thou who sleepest, and arise from the dead." And the Lord heals all these. Last he becomes poor in spirit, so that there is no soundness in him; Psalm 37:8: "For my loins are filled with illusions, and there is no soundness in my flesh," etc. And the Lord heals these, and once healed they ascend to a certain solidity of mind, where there is true peace: "Much peace to them that love thy law, and to them there is no stumbling block," Psalm 118:165.

"But as they departed," etc. Here he satisfies the doubt of the crowds. Now the crowds had heard the testimony of John concerning Christ; but now they seemed to doubt. For they could have had three things in their heart, because for a threefold reason someone changes his word: either on account of fickleness of mind, or on account of some advantage, or because out of a human spirit, when he does not know the truth, and afterward comes to know it. Psalm 93:11: "For the Lord knows the thoughts of men, that they are vain." Therefore first he excludes from him fickleness; second, the desire of advantage; third he shows that he has prophetic truth. He says therefore, "as they departed," etc.

The Lord teaches us great courtesy, because he was unwilling to praise John while his own disciples were present, just as he would not praise anyone in his own presence, as is found in Proverbs 27:2: "Let another praise thee, and not thy own mouth: a stranger, and not thy own lips." Because if he who is praised is good, he blushes; if he is bad, it flatters him.

"Jesus began to say to the crowds: What went you out into the desert to see? Did you go out to see a reed? No. But you went out to see a steadfast man." Now a reed is easily moved; whence a mind quickly changeable is reckoned as wind. To the Ephesians 4:14: "That we be now no more children tossed to and fro, and carried about with every wind." Likewise he is not fickle for the sake of some advantage. "But what did you go out to see?" For all riches pertain to some utility of the body, and this either in food, or in clothing: and it is clear that in neither of these does he show any concern. It is not to be believed therefore that he says this for the sake of some advantage; whence he says, "What did you go out to see? A man clothed in soft garments?" And why does he make no mention of food? Because there could be no doubt about it. For he was clothed in camel's hair. Whence "they that are clothed in soft garments are not in the desert, but in the houses of kings."

It is expounded otherwise according to Chrysostom. Some become fickle by nature, some by delights, as Hosea 4:11: "Fornication, and wine, and drunkenness take away the heart." The first he removes by what was said before; the second by this, that he says "clothed in soft garments"; therefore he is not inconstant from the delights of life. But here a question can be raised concerning the delights of dress, whether it is a sin; because if it is not a sin, it would not be imputed to that rich man who was clothed every day in purple and fine linen, Luke 16:19. Augustine answers, that such things are not to be considered in themselves, but the disposition of the one who uses them: for each one ought to dress according to the manner of those who live together with him, and therefore custom is rather to be examined closely. For in some lands all, or most, are clothed in silk. Whence some dress more strictly, some more loosely, and in either way a distinction is made: if more strictly, either with a good intention, and this is good, or on account of vainglory, and this is bad. If more loosely, either on account of pride, and this is bad, or for the sake of signification, as in the case of the bishop and the priest, and this is good.

Mystically, by the men who are clothed in soft garments, flatterers are signified: for he is clothed in soft garments who contrives with flattering words, so that proud men might seek glory by means of the mouth. And Proverbs 29:12: "The prince who gladly hears words of lying, has all his servants wicked." But they might say: he is not inconstant, but he speaks by a human spirit; therefore he removes this too: "But what did you go out to see? A prophet," etc. Whence he bears witness that he spoke not by a human spirit, but by a prophetic one.

Whence first he shows that he is a prophet; second, more than a prophet. For he was a prophet, as is found in Luke 1:76: "And thou, child, shalt be called the prophet of the Most High," etc. Likewise he extols him above the prophets, saying, "I say to you, even more than a prophet": and this in three respects. First, because it belongs to a prophet to foretell future things; but this man showed not only future things, but even present things, saying: "Behold the Lamb of God, behold him who takes away the sin of the world." Likewise he is called not only a prophet, but also the Baptist, as above in chapter 3. Likewise a forerunner, as is found in Luke 1:76: "For thou shalt go before the face of the Lord to prepare his ways." Likewise as to the manner: for he acted more miraculously than a prophet, because this one prophesied from the womb, others did not, as is found in Luke 1:44: "For behold, as soon as the voice of thy salutation came in my ears, the infant leaped for joy in my womb."

"For this is he of whom it is written." Here the Lord proves the excellence of John. And first by authority; second by his special privileges, at "Amen I say to you," etc. He says therefore: I have said that he is more than a prophet, concerning whom it is found in Malachi 3:1: "Behold I send my angel, who shall prepare thy way before thee," etc. In this authority the excellences of John are set forth, because first he calls him an angel: for an angel is above a prophet, because just as a priest is a mean between the prophet and the people, so a prophet is a mean between angels and priests. But an angel is a mean between God and the prophets; whence Zechariah says: "The angel who spoke in me," Zechariah 1:9. "Angel" is the name of an office, not of a nature; whence John is called an angel from his office.

For there is a difference between an angel and a prophet, because angels see manifestly, whence it is found below in 18:10, where it is said: "For I say to you, that their angels always see the face of my Father who is in heaven." Angels always see the face of God, but prophets do not. Whence just as angels always see the face of the Father, so John saw Christ in a special manner: and therefore, because in a special manner, he says "my angel." Likewise he says, "before my face." When a king goes forth, many go before him, but those more intimate go before his very face; thus John is called more honorable, because sent before his face: for the more honorable, the nearer. Likewise this one prepared the way, because he baptized; whence he says, "who shall prepare thy way before thee."

"Amen I say to you," etc. Above the Lord commended John by the authority of a prophet; now he intends to commend him in his own words, and expounds the authority of the prophet: and he does three things. First he commends him as to the difference of every order and state. And first according to the difference between heavenly and earthly things; second as to the difference between the Law and the Gospel; third as to the difference between the present age and the future. And first he shows him excellent among earthly beings; second he shows him lesser among heavenly beings, at "but he that is lesser in the kingdom of heaven is greater than he."

He says therefore: it has been said that John is an angel, and, that I may comprehend it briefly in sum, I say to you: "Among those born of women there has not risen a greater." He spoke properly when he said "has risen," because all are born children of wrath, as is found in Ephesians 2:3: "We were by nature children of wrath, even as the rest." Whoever, therefore, is able to arrive at the state of grace, rises. Whence, "among those born of women," etc. And he speaks significantly, so that Christ might be excluded from this universal statement, because "woman" (mulier) connotes corruption, but "female" (foemina) connotes sex; whence if anywhere a "son of a woman" is found, as in John 19:26: "Woman, behold thy son," it there names sex, not corruption.

But what is the meaning of what he says, "among those born of women there has not risen a greater"? Is he therefore greater than all? Jerome says that it does not follow: if a greater has not risen, therefore he is the greatest. But Chrysostom says, that he is greater than all. According therefore to the first exposition I say that this argument, among angels, where there is order, would have force — that he than whom there is no other greater, is the greatest; but among men it does not hold true, because among men there is no order according to nature, but only according to grace.

Likewise if it is said that he is greater than all the fathers of the Old Testament, it is not unfitting: for he is greater and more excellent, who has been assumed to a greater office: for Abraham is greater among the fathers as to the trial of faith; but Moses as to the office of prophecy, as is found in the last chapter of Deuteronomy, 10: "There has not risen a prophet further in Israel like Moses." All these were forerunners of the Lord; but none was in such excellence and favor; therefore he has been assumed to a greater office; Luke 1:15: "For he shall be great before the Lord."

"But he that is lesser in the kingdom of heaven, is greater than he." On the occasion of these words some have found an opportunity to calumniate: for they wish to condemn all the fathers of the Old Testament; for if he is greater than the others, it follows that the others are not among the number of those to be saved, since by "the kingdom of heaven" the present Church is designated. If therefore John was not of the present Church, he was not of the number of the elect, therefore still less were the others. And this opinion is erroneous, because it is clear that what the Lord says is introduced in praise of John.

Now this saying can be expounded in three ways. First, so that by "the kingdom of heaven" the order of the blessed is understood: and he who among them is the least is greater than any wayfarer whatsoever. And therefore the Lord calls the present state childhood. Whence 1 Corinthians 13:11: "But when I became a man, I put away the things that belonged to a child," whence he names wayfarers "children." And this is true understanding it of actual greatness: for he who is a comprehensor is actually greater. It is otherwise concerning virtual greatness, just as one small herb is said to be greater in power, although another may be greater in quantity.

It can be expounded otherwise, so that by "the kingdom of heaven" the present Church is designated: and this means that he is not called "lesser" universally, but lesser in time. Above in chapter 3, and John 1:15: "He who came after me, has been made before me." Whence he who is lesser in time is greater than he.

Or it can be expounded otherwise, that someone is said to be greater in two ways: either as to merit; and thus many patriarchs are greater than some of the New Testament, just as Augustine says that the celibacy of John is not preferred to the marriage of Abraham; or by comparing state to state, as virgins are better than the married — yet not every virgin is better than every married person. Whence John has this dignity, that he is on a certain border, because he is greater than wayfarers, but lesser than comprehensors; whence he holds a middle place.

"But from the days of John until now," etc. Here he is commended as to the distinction of the New and the Old Testament. And the excellence of John is noted, because he is the beginning of the New Testament, and the end of the Old. Thus I said, that he who is lesser in the kingdom of heaven is greater than he: and this pertains to this, that he himself is the beginning of the New Testament: but "from the days of John the Baptist," that is, from the preaching of John, "the kingdom of heaven suffers violence."

This is expounded in three ways. You know that in a seizing there is a certain violence, and a certain effort; whence it is necessary that the sinner, in order that he may be able to come to the kingdom of heaven, rise up to spiritual things, and strive greatly.

It is expounded otherwise. You know that plunder properly is when what belongs to another is seized against the will of its owner: the preaching of salvation was sent to the Jews, and everywhere through Christ. He himself says below in 15:24: "I was not sent but to the sheep that are lost of the house of Israel." And when it was sent to them, they did not receive it; yet those to whom it was not sent seized it on account of their humility. Whence above 7:12: "Many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into the exterior darkness," etc. And below 21:43: "The kingdom shall be taken from you, and shall be given to a nation yielding the fruits thereof." Therefore these seize it violently. And this is the exposition of Hilary.

The third exposition is this. That which is seized, is seized with haste, whence Job: "like a torrent that passes swiftly through the valleys," and this on account of the swiftness of the motion. And because the preaching had so moved the hearts of all, the course seemed hastened; therefore he says "suffers violence," because by way of a certain haste men press on toward the kingdom; whence the Gospel began from him, and he himself is the end of the Law. Whence Christ says, "For all the prophets and the law prophesied until John": because all the prophets prophesied on account of Christ; and they began to be fulfilled from the preaching of John. Whence Luke, last chapter, 44: "It is necessary that all things be fulfilled which are written concerning me."

And this, "until John." But what does this mean? Were there then no prophets after John? Do we not read below in 23:34: "Behold I send to you prophets, and wise men, and scribes"? etc. It must be said that a prophet is sent for two purposes: to confirm the faith, and to correct morals; Proverbs 29:18: "When prophecy shall fail, the people shall be scattered." For confirming the faith, as is found in 1 Peter 1:10: "Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace to come in you, searching what, or what manner of time, the Spirit of Christ in them signified." Whence prophecy served these two purposes; but now the faith has been founded, because the things promised through Christ have now been fulfilled. But for correcting morals prophecy has never failed, nor will it fail. John therefore has this excellence, that he is in the middle of the Old and the New Law; whence he was sent before Christ's face as it were together with Christ.

"And if you will receive it, he is Elijah who is to come." Here he sets forth the excellence of John as to the distinction of the present and the future. For Elijah was a forerunner of the Lord, just as John; whence Malachi 4:5: "Behold I will send you Elijah the prophet," etc. "And John is Elijah." But what is the meaning of what the Lord says? For John, when asked whether he was Elijah, said that he was not. By this, moreover, a certain heresy is removed, which held the transmigration of the soul — namely, that the soul would go out from one body, and enter another body, and so, as it claimed, the soul of Elijah had entered John. But this opinion is false, because he himself denied that he was Elijah.

But Christ said that John was Elijah on account of a threefold likeness. First, because just as an angel is said to be like an angel, because equal in office, so Elijah and John are equal in office, because each is a forerunner; Luke 1:76: "He shall go before the face of the Lord to prepare his ways," etc. Likewise as to manner of life, because he led an austere life, as is found in 3 Kings 19:6 and following. Likewise as to persecution, because just as the one was persecuted by Jezebel, so this one by Herod. Whence, "if you will receive it," according to how it ought to be received, "he is Elijah." And that they themselves might understand that this was said mystically, he adds, "He that hath ears to hear, let him hear," that is, he who has ears spiritually, let him hear, and understand.

But here he breaks forth into a rebuke of the crowds. And first he poses a question; second, a certain comparison; third, he explains it. He proceeds thus. Thus John is compared to Elijah by reason of office, but to whom shall I compare this generation? And why does he say this here? He says this as someone does when he has done for another whatever good he could, and that one is ungrateful, so that he does not know to whom to compare him; thus the Lord had done every good thing for this generation; hence Isaiah 5:4: "What more ought I to have done for my vineyard, that I have not done for it?" To whom then shall I be able to compare so great a malice?

It should be noted that "generation" in Scripture is sometimes taken for a gathering of the good, sometimes of the wicked, sometimes of both. For a gathering of the good, as in Psalm 111:2: "the generation of the upright shall be blessed." For a wicked gathering, below in chapter 12:39, where it is said "an evil and perverse generation." For both, Ecclesiastes 1:4, where it is said: "One generation passes away, and another generation comes, but the earth stands forever."

"He is like children sitting in the marketplace," etc. Here he sets forth a certain comparison; and it can be explained according to the plain sense of the letter, or according to the mystical sense. First he sets forth the comparison about the children; second he applies it, at the place "John came neither eating nor drinking," etc.

For it should be noted that it is natural to man to seek delights, and he always seeks them, and unless he is drawn away by cares, he immediately falls into evil delights; but children do not have cares, and therefore they occupy themselves with what is fitting for them, that is, playing. Likewise it should be noted that man is naturally a social being, and this because by nature one needs another, hence he delights in companionship; hence the Philosopher, Politics I: "every man who is solitary is either better than man, and is a god; or worse than man, and is a beast." Hence it is said "sitting in the marketplace," because no one wishes to play by himself, but in the marketplace, where a gathering of many takes place. Likewise it should be noted that it is natural to man that his delight be in some representation, hence if we see something well carved, which represents well what it ought, then we delight; therefore children, who delight in games, always make their games with some representation, either of war, or of the like. Likewise it should be noted that all the affections of the soul terminate in two passions, namely either in joy, or in mourning.

"Who, crying out," etc. This is to be seen thus. Let us suppose that there are children on one side, and others on the other, such that some are to sing, others to dance; that these do one thing, and the others respond to them. If these were to sing, and those did not respond to them according to their form, they would be wronged by them, hence they say, "we have piped to you, and you have not danced." Likewise nothing so changes the mind as song; hence Boethius recounts in his work on music concerning a certain man who was quarreling with another before Pythagoras, and by song others were speaking to him. Then Pythagoras had the song changed, and he grew calm; hence all were trained in music. Therefore it should be noted that a certain song is for the sake of joy, as is found in Ecclesiasticus 40:20: "wine and music make the heart glad"; therefore it is said "we have piped," that is, we have sung a song of joy, and you have not danced. Likewise it is customary that just as some are moved to joy, so some are moved to weeping; hence Jeremiah 9:17: "call for the mourning women, and let them take up a lamentation over us," etc. Therefore they say "we have mourned," that is, we have made mournful songs, and you have not lamented.

Mystically, by the children is signified the people of the old law, among whom some were provokers to spiritual joy, as David, Psalm 32:1: "rejoice, you just, in the Lord," and some to mourning, as Joel 2:13: "turn to the Lord with all your heart, in fasting, weeping, and mourning," etc. Hence they can say, "we have piped," that is, we have incited you to spiritual gladness, and you have not received it; "we have mourned," that is, we have invited you to penance, and you have not agreed.

"John came," etc. Here he applies the comparison. And first he applies it; second he assigns the reasons. Men are drawn to a good life in two ways: for some by the appearance of holiness, but some by the way of familiarity. The Lord and John divided the two ways between themselves. John — or rather the Lord through John — chose the way of austerity; through himself he chose the way of gentleness; and yet through neither were they converted. Hence he says, "John came neither eating nor drinking"; and this according to the letter, because he was greatly abstinent, and they say, "He has a demon," just as hypocrites turn good into evil. "The Son of Man came eating and drinking," that is, using foods without distinction, and it avails him nothing, because you do not believe, but rather you say, "Behold a gluttonous man, a wine drinker, a friend of publicans"; against that saying of Proverbs 23:20: "be not in the feasts of great drinkers," etc. Here it should be noted that whoever would heed the sayings of men would never do anything well; Ecclesiastes 11:4: "he who observes the winds does not sow, and he who considers the clouds will never reap."

But here is a question. Why did the Lord choose for himself the gentler life, and show through John the harsher one? The reason is this: because the Lord confirmed his acts by miracles, but John did not perform them; therefore, if he had no excellence, his testimony would not be approved, just as we see in the saints, because one has excellence in one thing, another in another; as Augustine had excellence in doctrine, Martin in miracles. Likewise, another reason: because John was a mere man, therefore he abstained himself from carnal desires; but Christ was God, therefore if he led a life of austerity, he would not be shown to be man; therefore he took up the human life more fully. Likewise John was the end of the Old Testament, upon which heavy burdens were imposed; but Christ was the beginning of the new law, which proceeds by the way of gentleness.

"And wisdom is justified," etc. This can be read in two ways. In one way, by referring it back to both what was said of John and of Christ; and then the sense is: when a man does what he ought, and another is not corrected, then he saves his own soul, and is justified in his words. "Wisdom is justified," that is, the Son of God, or Christ — that is, she appeared just to her children, because she showed to the Jews what she owed: abstinence through John, gentleness through Christ.

Or it can be said otherwise. Thus let the children of the Devil say that he is a glutton and a wine-drinker; but the children of wisdom understand that life does not consist in food and drink, but in evenness of soul, using food according to place and time, and likewise abstaining when it is fitting, so that they neither exceed in much nor fall short in little, as the Apostle says to the Philippians 4:12: "everywhere, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer want." Therefore he would not seem to show full righteousness if he abstained entirely, because it would be believed that the whole of righteousness lay in abstinence; but it does not consist in this, but in evenness of soul. And note that he says "wisdom," because to use food, or to abstain, according to the moderation of wisdom, is that one abstain when he ought, and where he ought.

Above he satisfied the disciples of John; now he upbraids those who do not believe: and he does two things. First the deed of the Lord is described; second, his own words, at "Woe to you, Chorazin," and so on. He says therefore first, "then he began to upbraid the cities," and so on. The upbraiding is with respect to the benefits given, and with respect to the things given. For the Lord had done a great benefit, because he had illumined them by his presence; hence they were ungrateful, and therefore deservedly reproachable; hence Micah 6:3: "My people, what have I done to you, or in what have I troubled you?" As if he were to say: nothing. And he did not reproach them because they had committed sins, but because they had not done penance: hence what is said in Job 24:23 suited them: "He gave him a place for penance, and he abuses it unto pride." And Romans 2:4: "Or do you not know that the kindness of God leads you to penance?" But here there is a literal question, because Luke places this in a different order. For he places it at the sending of the disciples; this Evangelist places it here. Augustine answers. It seems that Luke rather keeps the order of history, but this one the order of memory. But then it is objected that here it says "then"; therefore it seems that here rather the sequence of history is being woven. Augustine answers that "then" denotes an indefinite time. Or otherwise it can be said that he said these words twice, and therefore it could be "then" according to this one, and "then" according to Luke.

"Woe to you, Chorazin," and so on. Here the words of the Lord are set down. And first a discourse is made about the suffragan cities, second about the metropolis, at "And you, Capernaum," and so on. And first he compares fault to fault; second, punishment to punishment, at "But I say to you," and so on. He says therefore, "Woe to you, Chorazin," and so on. Now these are cities or towns in Galilee, where the Lord had done many signs, and yet they had not been converted. Therefore he says, "Woe to you," and so on. But what is this that the Lord does? Indeed it is written, Romans 12:14: "Do not curse," and so on. It must be said that there is cursing formally, and cursing materially: formally no one ought to curse, but materially one can. Hence it is to be noted that certain things are joined according to sense-perception which nevertheless can be separated according to the intellect, as in an apple there is odor and flavor, which cannot be separated according to sense, though they can according to intellect. Similarly, to will that this person not be punished, and to will the order of justice, cannot exist together, except according to the intellect. Hence if I curse someone because I take delight in his evil, it is evil. But if not for his evil, but for the order of justice, then it is good. Hence the word of the Lord was not the word of one delighting, but the work of one announcing justice.

"Woe to you, Chorazin." Chorazin is interpreted "ministry unto him"; Bethsaida, "house of fruits." Of him to whom more is entrusted, more is required. And why did he show more to it? Because there he fulfilled his ministry: therefore "the wrath of God is revealed from heaven upon all the impiety and injustice of those men who hold back the truth of God in injustice," Romans 1:18. Bethsaida, "house of fruits." If therefore the Lord produced much fruit there, and they do not do penance, what will become of them? Isaiah 5:4: "I waited that it should bring forth grapes, and it brought forth wild grapes."

"Woe to you... for if in Tyre and Sidon the mighty works had been done which have been done in you, they would long ago have done penance in sackcloth and ashes." "Long ago," that is, from far-off times. And note the manner of penance, that it is in ashes and sackcloth, because two things induce a man to penance. One is the recollection of one's offenses; and this is signified in sackcloth, which is made of the hair of goats: for this animal was immolated for sin. The other is the consideration of death and the condition of human frailty; hence it is said, Genesis 3:19: "Dust you are, and unto dust you shall return." And Job, last chapter, 6: "Therefore I reprehend myself, and do penance in ashes and dust."

"But I say to you: it shall be more tolerable for Tyre and Sidon in the day of judgment than for you." Here he compares fault to fault: because if they are found more grave in fault, it will be worse for them, because what they heard, they did not do: therefore it will be more grave, according to what is said in John 15:22: "If I had not come, and had not spoken to them, they would not have sin."

It is to be noted that from these words he excludes three errors. Certain people said that all sins are equal, and likewise the punishments; this he excludes when he says that it will be worse for these than for Tyre and Sidon. Again, certain ones said that none will be saved except those whom he foreknew, because if it were preached to them, they would be converted; this he excludes when he says that it will go ill for Tyre and Sidon, yet worse for these, to whom the kingdom of God was announced. Hence Augustine, in the book on Perseverance: the Lord does not reward for what someone would have done, but for what he does. Again he removes a third error, because certain ones said that the Lord sent prophets and preachers to the Jews, and not to others, because he knew that the others would not receive them. But this he excludes, because if it were preached to them, they would do penance.

But then a question remains: because if the Jews did not believe, it would seem that the Lord had not done well in not sending to those others, if they would have believed. Gregory says that to know the secrets of God is not for man; nevertheless, as it appears, because it had been promised to the fathers, therefore, to confirm the promises to the fathers, he preached first to the Jews. Again, so that their condemnation might be shown more just, therefore he preached to them, and afterward sent the disciples to others. Remigius resolves it thus: because although from Tyre and Sidon more would have believed, in a greater multitude, yet among them there were some perverse ones who were not yet ready to believe; therefore he did not send to them first. Augustine sets forth a third exposition: that the Lord foreknew that, if they had believed, they would not have persevered in the time of the passion; and therefore he did not send to them. There is another exposition of Augustine's: that predestination is the foreknowledge of the benefits of God. Hence whatever pertains to salvation is an effect of predestination in the predestined: hence the Lord distributes his gifts in different ways, because to some he gives a teachable heart and a proneness to act well; but this does not suffice unless there is an instructor. Again, sometimes there is an instructor, but the heart is hard: and just as facility for believing does not suffice for the former, so a hard heart harms the latter. Hence to ask why he chose this one and not that one is a foolish thing to ask; hence Augustine: "Why he draws this one and not that one, do not judge, if you do not wish to err." Hence it is better that the whole matter be referred to the ordination of God, rather than to human merits.

"And you, Capernaum, shall you be exalted unto heaven?" In this part he upbraids the more solemn city. And first he upbraids its pride, and this because the great are more prone to pride; second he upbraids their impenitence, at "because if in Sodom the mighty works had been done," and so on. Concerning the first, first he upbraids the pride, second he threatens the punishment. He says therefore, "And you, Capernaum," and so on. And there is a twofold reading there. One, interrogatively: "shall you be exalted unto heaven?" The other reading: "you are the one who has been exalted unto heaven": because it was exalted by the Lord, both by the presence of the Lord and by many merits; Luke 4:23: "As great things as we have heard done in Capernaum, do also here in your own country." Again, it was exalted by itself: hence, will you be exalted through pride, or through my teaching? However much you have been exalted, nevertheless you shall descend to the netherworld: Job 20:28, "It shall be dragged down in the day of the wrath of the Lord; this is the portion of the wicked man from God." Hence you, who seem to touch heaven, shall be dragged down to hell. Hence the proper punishment of the proud is casting down; Isaiah 14:14, against him who said, "I will ascend above the stars of heaven," it follows, "you shall be dragged down to hell."

Consequently he argues from their impenitence. And first he compares as to fault, second as to punishment. He says therefore, "because if in Sodom," and so on. And why does he say this? To signify freedom of will: because before man are life and death. No one admonished them: for although Lot was among them, yet he did not do miracles. But these people saw the Lord teaching, and doing miracles, therefore, and so on. Capernaum is interpreted "sweetest village," and through this, Jerusalem is signified. "But I say to you: in the day of judgment it will be more tolerable for the land of Sodom" than for you — your punishment will be more grievous than that of that land, which was overthrown. Or it can be understood of the inhabitants; Luke 12:47: "The servant who knows the will of his lord, and does not do it, shall be beaten with many stripes."

"At that time, Jesus answering said: I confess to you, Father," and so on. Above the Lord had reproved the unbelief of the crowds; now he gives thanks for the faith of the disciples and of the other believers. And first he renders thanks to the Father as author; second he shows that he himself has the same power, at "All things have been delivered to me by my Father." He says therefore "at that time," namely when this happened, etc., "he answered": but to whom did he answer? What is said in Job 15:2 fits him: "Does a wise man answer as speaking into the wind?" No. Hence he answers a tacit objection. For someone might say: these to whom you have preached do not believe; but others would have believed, if it had been preached to them. Therefore he answers, and by his answer he reproves certain ones who inquired into the causes of election, namely why those were raised up to heaven, and these were plunged into the depth — as Origen, who held that election is from merits. But here he reproves this, showing that this is to be attributed to the divine will.

He says therefore, "I confess to you, Father," and so on. It is to be noted that confession is threefold. Namely, of faith; hence Romans 10:10 it is said: "With the heart it is believed unto justice, but with the mouth confession is made unto salvation." Again, confession of sins; James 5:16: "Confess your sins one to another." Again, confession as thanksgiving, concerning which Psalm 105:1: "Give thanks to the Lord, for he is good," and so on. Of this is understood "I confess to you, Father of heaven and earth." Two heresies are excluded: namely the heresy of Sabellius, who does not distinguish the Son from the Father; hence he says "I confess to you, Father," and so on — thus he confesses the authority of the Father, and so on. Again, because he is of the same nature. Therefore he calls him his own Father, against Arius. And truly Lord, because Father of heaven and earth. And in Psalm 99:3: "Know that the Lord himself is God: he made us, and not we ourselves." And he is called Father, not because he created him, but because he begot him; Psalm 88:27: "He shall call upon me: you are my Father." And why does he give thanks? He gives thanks concerning a certain distinction, and he puts it thus: "because you have hidden these things from the wise and prudent, and have revealed them to little ones." Hence here it is fitting to consider who the little ones are, and who the wise, and who the prudent are.

Now some are called little ones in three ways. According to the letter, the abject are called little ones; hence in Obadiah v. 2: "Behold, I have made you little, you are exceedingly contemptible." Again, one is called little by humility, because he thinks small things of himself. Hence the Lord below, 18:3: "Unless you turn and become as little ones, you shall not enter the kingdom of heaven." Again, by simplicity: hence the Apostle, 1 Corinthians 14:20: "In malice be children." Hence that can be understood: that he revealed these things to little ones and to lowly fishermen. And why? The Apostle gives the reason, saying that God chose the despised things of the world, that he might confound whatever is strong. Augustine expounds: "little ones," that is, the humble, not presuming of themselves: for where humility is, there is wisdom. Hilary expounds it of the simple: "Seek him in simplicity," Wisdom 1:1. On the contrary, the wise and prudent are those who study in carnal wisdom; Jeremiah 9:23: "Let not the wise man glory in his wisdom." To these he did not reveal it, but to rustic folk not trusting in their own wisdom; Ecclesiastes 7:24: "I said: I will become wise, and it withdrew farther from me, much more than it was." Wherefore the Apostle, Romans 10:3: "But not knowing the justice of God, and seeking to establish their own, they are not subject to the justice of God." Again, by the wise he understands the proud who boast of themselves; and to such he did not reveal it. Romans 1:22: "Saying that they were wise, they became fools." Again he calls "wise" those living according to the flesh, seeking the things of the flesh, not the things of God, Philippians 2:21. Again, "they are wise to do evil, and to do good they have not known," Jeremiah 4:22. "And you have revealed" — Ephesians 4:17: "That you walk not as also the Gentiles walk in the vanity of their mind." Hence you have hidden it from the wise, by revealing it to little ones. He hides wisdom from the wise, by not adding grace. Hence it is said, Romans 1:28: "He delivered them up to a reprobate sense." But what is this, that he gives thanks for what he hides? I say that he does not do this so as to rejoice over their blindness, but over the judgment of God, who so wisely ordains. And why? Here the cause is not to be sought: for in such matters the will of God stands in place of the cause. "Even so, Father, for so it has been pleasing before you." A craftsman can well assign a reason why he placed certain stones in the foundation, and certain others higher up; but as to why he placed this one here, another one there, there is no other cause than his own will. So too, that the Lord saves some, this pertains to his mercy; that he condemns others, to his justice. But why he acts so mercifully toward this one rather than toward another, this pertains solely to his will. Hence Romans 9:18: "He has mercy on whom he wills, and he hardens whom he wills." Hence he acts thus on account of good pleasure. Psalm 118:108: "Make good pleasure, Lord," and so on.

"All things have been delivered to me by my Father." He had given thanks to the Father, because he reveals secrets to little ones; someone might believe that he himself was not able to reveal them, hence, removing this, first he touches on the greatness of his own power; second he invites men to himself, as if to say: behold, I am powerful; come therefore to me, and so on. And first he does two things. First he sets forth the equality of the Son to the Father; second he applies it spiritually to the matter that was being treated, at "and no one knows the Son but the Father." He says therefore: someone might say, can he do all things? He answers, "all things have been delivered to me." And note the equality, yet also the origin from the Father, which is against Sabellius. But what is meant by "all things"? It can be expounded in three ways. "All things," that is: above every creature. Below, last chapter, 18: "All power in heaven and on earth has been given to me." Or "all things," that is, the elect and predestined, who are especially given; John 17:6: "They were yours, and you gave them to me." Again, "all things," namely the intrinsic things, that is, every perfection of the divinity; John 5:26: "As the Father has life in himself, so he has given to the Son to have life in himself." And we ought not to understand this carnally, because if he gave it, he also retained it for himself. And this is the exposition of both Augustine and Hilary. But someone might say: how did he give it? Therefore he adds the manner, when he says "by my Father." Hence he received this through generation.

"And no one knows the Son but the Father." Now he applies it specially to the matter proposed, and not only as to equality with the Father, but also as to consubstantiality. For the substance of the Father surpasses all understanding, since the very essence of the Father is called unknowable, just as the substance of the Son. Hence here equality is noted, and Arius is confounded, who says the Father is invisible but the Son visible. "And no one knows the Son but the Father." But what is this? Do not the saints know him? It must be said that they know by attaining, or by faith, but they do not know by comprehending. But what is this? Does not the Holy Spirit know him? Indeed he does. But it is to be noted that exclusive expressions are sometimes added to divine names that are essential, sometimes to those that are personal. And when they are joined to personal names, they do not exclude that which is the same in nature: hence what is added regarding the Father does not exclude the Son. Hence where it is said, "to the immortal, invisible King, to God alone be honor and glory," 1 Timothy 1:17, another is not excluded in nature. Likewise when it says here "but the Son," the Holy Spirit is not excluded, who is the same in nature. But when it says "no one knows," etc., it is understood: no man, except the Son. And thus it is had that the Son knows the Father. But this is against Origen. For he knows by comprehension. Because therefore he knows perfectly, and is knowable, therefore he has the power of revealing just as the Father does; therefore he says "and he to whom the Son wills to reveal him." For manifestation comes about through the word; John 17:6: "Father, I have manifested your name to men," and so on. Ibid., 1:18: "No one has ever seen God." But he himself knows him: therefore he was able to manifest him. That therefore which he had said of the Father, he attributes to himself. For he had said, "you have hidden these things from the wise, and revealed them to little ones"; so too the Son is able, since he has the same power.

"Come to me, all you," and so on. Come to my benefits. And first the invitation is set forth; second the necessity of the invitation; third its usefulness. He says therefore "come to me," which is also a word of Wisdom, Ecclesiasticus 24:26: "Come over to me, all you that desire me, and be filled with my generations." Hence draw near to me, you unlearned, for he wishes to share himself. But what is the necessity? Because without me men labor excessively: "you who labor." This can especially apply to the Jews, because they were laboring under the burdens of the laws and commandments, as is had in Acts 15:10: "This is a burden which neither we nor our fathers were able to bear." Again, generally, as regards all who labor on account of the frailty of humanity; Psalm 87:16: "I am poor, and in labors from my youth." "And are burdened" — namely with the burden of sins. Psalm 37:5: "My iniquities like a heavy burden are weighing upon me." And what shall we have if we come to you? "I will refresh you." John 7:37: "If any man thirst, let him come to me, and drink."

Consequently he expounds the invitation. And first he expounds it; second he assigns the reason, at "for my yoke is easy." Concerning the first, thus. He had set forth the invitation, and to what end; now he wishes to show what that invitation is, saying "take my yoke upon you." But what is this? You say that you wish to refresh us, and take away labor from us, and immediately you command us to bear a yoke? We believed we would be without a yoke. I say that it is true, without the yoke of sin; Isaiah 9:4: "For the yoke of his burden, and the rod of his shoulder, and the scepter of his oppressor you have overcome." Not that you should be without the law of God, but without the yoke of sin; Psalm 2:3: "Let us cast away their yoke from us." Hosea, last chapter, 2: "Return, Israel, to the Lord your God, for you have fallen by your iniquity," and so on. Romans 6:18: "Being freed from sin, you have been made servants of justice." "Take up therefore my yoke," namely the evangelical teachings. And he says "yoke"; for just as a yoke joins and binds the necks of oxen for plowing, so evangelical doctrine binds both peoples to its yoke.

And what is that, "learn from me, for I am meek and humble of heart"? For the whole new law consists in two things: in meekness and humility. Through meekness a man is ordered toward his neighbor. Hence Psalm 131:1: "Remember, O Lord, David, and all his meekness." Through humility he is ordered toward himself, and toward God. Isaiah 66:2: "Upon whom shall my spirit rest, but upon him that is quiet and humble?" Hence humility makes a man capable of God. Again, he had said, "and I will refresh you." What is this refreshment? "You shall find rest for your souls." For the body is not refreshed as long as it is afflicted, and when it is no longer afflicted, then it is said to be refreshed. And just as hunger is in the body, so desire is in the mind: hence the fulfillment of desires is refreshment; Psalm 102:5: "Who satisfies your desire with good things." And this rest is the rest of the soul; Ecclesiasticus 51:35: "I labored a little, and found much rest." Thus in the world the meek are not given rest: hence you shall find everlasting rest, namely the fulfillment of desires.

But do not marvel if I invite you to a yoke, because my yoke is not a burden. Why? "For my yoke is sweet," and delightful; Psalm 118:103: "How sweet are your words to my palate." "And my burden is light." And these things can be turned back to two matters. Oxen are held by the yoke, but the burden is carried: hence the yoke is referred to the negative precepts, the burden to the affirmative ones. But this seems to be false, because the burden of the new law seems most grievous, as was said above, 5:21: "You have heard that it was said to the ancients, 'You shall not kill'... But I say to you, that whoever is angry with his brother shall be liable to judgment": and thus it seems that the burden is more grave. Again it was said above, 7:14: "Narrow is the way that leads to life." Again the Apostle, 2 Corinthians 11:23: "in labors most abundant." Hence the yoke seems most grievous.

Therefore two things are to be considered: the effect of the teaching, and the circumstance of the act; and in both respects it is light. In its effect, the teaching of Christ is light, because it transforms the heart, because it makes us not love temporal things, but rather spiritual things: for to him who loves temporal things, to lose a little is more grievous than to lose much is to him who loves spiritual things. The old law did not prohibit those temporal things, therefore it was grievous for them to lose them; but now, although at the beginning it is somewhat grievous, afterward it is little; Proverbs 4:11: "I will lead you by the paths of fairness, which when you shall have entered, your steps shall not be straitened." Again, as to the act: the law burdened with exterior acts. But our law is in the will alone; hence Romans 14:11: "The kingdom of God is not food and drink." Again, the law of Christ gives joy; hence the Apostle, Romans 14:17: "Justice, and peace, and joy in the Holy Spirit." Again, as to circumstance, because there are many adversities; hence "all who wish to live piously in Christ Jesus shall suffer persecution," and so on, 2 Timothy 3:12. But these are not grievous, because they are seasoned with the seasoning of love, because when someone loves another, whatever he suffers for him does not weigh him down: hence love makes all grievous and impossible things light. Hence if anyone loves Christ well, nothing is grievous to him, and therefore the new law does not burden.