Commentary on the Gospel of Matthew

In the preceding part he showed the power of evangelical teaching, and so on; here is shown the end, which is future glory: and concerning this he does two things. First he shows how it was demonstrated in the transfiguration; second, how one can arrive at it, in chapter 18, "in that hour," and so on. Concerning the first, he does two things. First future glory is demonstrated; second he enjoins concealment; third he sets down a doubt. The second is at "and as they came down from the mountain," etc.; the third at "and his disciples asked him," etc. Concerning the first, three things. First the circumstances of the transfiguration are set down; second the transfiguration; third the effect. The second is at "and he was transfigured before them"; the third at "and the disciples hearing fell upon their face." Now he sets down three circumstances, namely the time, the disciples, and the place. He sets down the time when he says "after six days." But here there is a literal question: why did he not transfigure immediately after saying, "there are some standing here," etc.? Chrysostom resolves it. First, so as to kindle the desire of the apostles; second, so as to mitigate their envy, since perhaps after that word they were troubled. But what of the fact that here we have "after six days," while in Luke we have "after eight days"? It is clear that Luke numbers the day on which he spoke and the day of the transfiguration, whereas Matthew numbers only the intervening days; therefore, with the first and last removed, only six days remain. By the six days are signified the six ages, after which we hope to arrive at future glory. Likewise, in six days he completed his works; and therefore after six days the Lord wishes to show himself, because unless we are raised up to God above all the creatures which the Lord created in these six days, we cannot arrive at the kingdom of God. Again, he took Peter, James, and John. Why not all? To indicate that not all who are called will arrive; hence below, chapter 20:16: "many are called, but few are chosen." And why only three? To indicate that none will arrive except in the faith of the Trinity. Mark 16:16: "he who believes and is baptized shall be saved." But why these rather than others? The reason is that Peter was the more fervent; John, because he was especially beloved; likewise James, because he was the foremost fighter against the adversaries of the faith; hence Herod killed him first, since he believed he was accomplishing something great for the Jews, as in Acts 12:2: "he killed James," etc., and it follows, "when he saw that it pleased the Jews," etc. And he led them up onto a high mountain apart, etc. Why onto a mountain? To indicate that no one is led to contemplation except one who ascends the mountain, as in Genesis 19:17, concerning Lot: "save yourself on the mountain." And he says "exceedingly high," on account of the height of contemplation. Isaiah 2:2: "it shall be exalted above the hills, and all nations shall flow to it, and peoples shall go and say, come, let us go up to the mountain of the Lord." For that height of glory will be above every height of knowledge and power. Likewise "apart," because they separated themselves from the wicked. Below, chapter 25:32: "he shall separate them, as sheep from goats."

There follows the transfiguration: "and he was transfigured before them." And first the transfiguration itself is set down; second the testimony, at "while he yet spoke," etc. Concerning the first, he sets down the transfiguration; second the manner; third Peter's admiration. He says therefore "and he was transfigured," that is, 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 transfigures himself into an angel of light. It is therefore no wonder if the just are transfigured into the figure of glory; and so he was transfigured because he laid aside what was his own. Some have said that he assumed another body, which is false; rather, whoever is changed in figure as to exterior appearance is said to be transfigured: just as when someone who is healthy and ruddy becomes pale when sick, he is said to be transfigured; so Christ, because he appeared in another form than that in which he usually appeared, since his body was not of itself luminous but only received brightness, is therefore said to have been transfigured. Hence it follows, "and his face shone as the sun," where the manner is touched upon. And first is shown the brightness as to the face; second the brilliance as to the garments; third as to the testimony. He says therefore "and his face shone as the sun." Here he revealed future glory, where bodies will be bright and shining. And this brightness was not from his essence, but from the brightness of the 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." Hence there was a certain refulgence in the body. For the soul of Christ saw God, and beheld a brightness above every brightness, from the beginning of his conception; John 1:14: "we have seen his glory." If then 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 the order here is that the parts communicate with one another, 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 the joy in the superior part was so perfect that it did not overflow outward; and so he was perfectly a wayfarer, and perfectly a comprehensor. Hence, when he willed, no overflow occurred; but when he willed, an overflow occurred, and he appeared resplendent. But was there not a "dowry" [gift of glory] in Christ? Some say that there was, and that he received all the dowries in via [in his earthly life]: the dowry of subtlety at his birth, of agility in walking upon the waves, of brightness here, of impassibility in administering the sacrament of the altar. But I do not believe this, because a dowry is a certain property of glory itself. Hence his walking upon the sea and his shining forth were entirely from divine power, because the dowry of glory is repugnant to a wayfarer; but he had a certain likeness of it, for "his face shone as the sun"; Apocalypse 1:16: "his face shone as the sun in its power." But it can be objected, since the just will shine as the sun, that therefore Christ's splendor will not be greater than that of others. I say that it is so. But since among these sensible things there is nothing brighter to which it could be compared, therefore it is compared to the sun. "And his garments became white as snow." Here he speaks of the garments. It appears that this was not through a change in Christ, nor through a dowry, since garments are not receptive of a dowry. By the garments are signified the saints; Isaiah 49:18: "as I live, says the Lord, you shall be clothed with all these as with an ornament." And he says "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; Psalm 67:15 [68:14]: "they shall be made white with 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 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 say Elijah," etc. So that he might show the difference between himself and them, he therefore wished to bring them forward; Psalm 85:8 [86:8]: "there is none like you among the gods, 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 do not stone you, but for blasphemy." Therefore, since Elijah was holier than all the prophets, and Moses was the lawgiver, he showed, in the presence of Moses and Elijah, that he was not contrary to God nor a transgressor of the law. The third reason is that he might show himself judge of the living and the dead, since Elijah was living, Moses dead. The fourth reason is for the certification of Peter; because Peter had rebuked the Lord concerning his death, he therefore showed, by invoking these two, that those who expose themselves to death are not to be rebuked; because Elijah exposed himself to death before Jezebel, and likewise Moses exposed himself for the sake of the law. The fifth reason is that there were two things he wished to show forth in these two: namely gentleness, which he showed in Moses, and the example of zeal for God, which he showed in Elijah, of whom it is said that "Elijah rose up like a 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 concerning me in the law and the prophets." But then there is a question. Concerning Elijah it is no wonder if he was there, since he is alive; but concerning Moses there is a question as to 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, in the way that angels are seen.

There follows Peter's affection: "but Peter answering said," etc. And we can expound this by turning it either to carnality or to devotion. Chrysostom turns it to carnality. Above, Christ had said that he would suffer, and Peter had rebuked him when he reproved him for this. Hence Moses and Elijah appeared speaking of his passion; and so when Peter heard this reported, he could not bear to hear it. Hence he did not wish to oppose it openly; so he thought that if he remained there, he would escape death: therefore, so that they would not depart quickly, he said, "let us make here three tabernacles." And why did he say one for Moses, one for Elijah? Because he saw him affectionately disposed toward death, he wanted these two to impede 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, Numbers 16:32, that when a quarrel arose at the tabernacle, a cloud came down. Therefore he thought that through Moses a cloud could be obtained, and through Elijah fire. Others, however, refer this to Peter's devotion. And according to this he does two things. First he touches on his affection; second his counsel, at "if you will," etc. He says therefore: "Lord, it is good for us to be here." Seeing the glory out of exceeding fervor, he was so affected that he would never have wished to be separated, if God had so willed. And what will it be for those who will be in perfect glory? Hence those existing in that beatitude will never wish to be separated; Psalm 72:28 [73:28]: "but it is good for me to adhere to God," etc. Second, he gives counsel, and, as Luke 9:33 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, chapter 6:10: "your will be done," etc. Hence in this Peter spoke well; but in the other matter he spoke ill, because he believed that glory could be had without death, which is against that saying, 2 Corinthians 5:1: "for we know that if our earthly house of this habitation be dissolved, we have a building not made with hands, but eternal in the heavens." Likewise, because he believed the glory of the saints to be in this world, which is not here but in heaven; above, 5:12: "rejoice and be glad, for your reward is great in heaven." Likewise, because he believed that they needed dwellings; but they do not need them here, but have them in heaven, as Apocalypse 21:3: "behold the tabernacle of God with men." Likewise, because he wished 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 [33]: "I will not liken God to man." Peter, all have one tabernacle, which is faith.

There follows the testimony: "and while he yet spoke, behold a bright cloud overshadowed them," etc. Peter was speaking foolishly, and therefore was unworthy of a response. He wanted a material testimony; the Lord therefore wished to show that the saints do not need it. Likewise, by the cloud he wished to show himself; Psalm 67:35 [68:34]: "his magnificence is in the clouds." But sometimes a bright cloud appears, sometimes a dark cloud; Exodus 19:18 says that a cloud of gloom appeared; but here a bright one appears, because it signifies the consolation of glory, since then they will be protected from every heat; Apocalypse 21:4: "God shall wipe away every tear from the eyes of the saints, and death shall be no more, neither shall there be mourning, nor crying, nor sorrow any more, for the former things have passed away." There follows the testimony from the voice of the Father; hence, "and a voice out of the cloud, saying," etc. But why from a 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." Christ's dignity 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 it were a singular son. Others are sons by adoption, Psalm 81:6 [82:6]: "I have said, you are gods, and all of you sons of the Most High," but this one is the true Son, that is, singularly so, as 1 John 5:20: "the Son of God has come, and has given us understanding, that we may know the true God." Likewise, otherwise, "beloved." Our love comes from the goodness of the creature. For a thing is not good because I love it, but because the thing is good, I love it. But the love of God is the cause of the goodness of things. And just as God poured goodness into creatures through creation, so into the Son through generation, because he communicates his whole goodness to the Son; hence creatures are blessed by participation, but to the Son he gave the whole; 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 use well what is given, and so he does not please the giver; but God gave to this one 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, 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 is given as the teacher of all; Deuteronomy 18:15: "the Lord will raise up a prophet from your nation, hear him as you would hear 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 paradise from Elijah, from the earth from the disciples: so that in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth, Philippians 2:10. Likewise it should be noted that regeneration is twofold: one in baptism, the other when we shall be cleansed from every stain of the spirit. Hence in baptism Jesus was designated by the dove, which is a simple animal, to signify simplicity; it is also a fruitful animal, to signify the other regeneration. He appeared in a bright cloud, to signify brightness and the extinguishing of all concupiscence; Isaiah 4:5: "and the Lord will create over every place of Mount Zion, and where he is invoked, a cloud by day, and smoke and the brightness of a flaming fire by night."

"And the disciples hearing fell upon their face, and were greatly afraid." The transfiguration having been set down, here is set down the effect on the disciples. And first fear is set down; second Christ's comforting against the fear; third the effect. The second is at "and Jesus came," etc.; the third at "and lifting up their eyes, they 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: "we heard this voice, when we were on the mountain." And he sets down the sign of fear, "for they fell upon their face." There follows the fear: "and were greatly afraid." But why were they afraid? Jerome gives three reasons. The first, because they recognized that they had erred, as is said of Adam, Genesis 3:10: "Lord, I heard your voice, and I 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 cloud," etc. And it is natural that anyone should be stunned by what he is not accustomed to. Likewise, on account of the voice from the cloud; Deuteronomy 5:26: "for what is all flesh, that it should hear the voice of the living God?" And from this their strength failed, so that they fell upon their face. But it should be noted that the wicked fall differently from the saints. The wicked fall backward, as is found in 1 Kings 4:18 concerning Eli, who, when he had heard the rumors concerning the ark of the Lord, fell from his chair, and, his neck broken, expired. But the saints fall upon their faces; Apocalypse 7:11: "who fell upon their faces." And the reason is that we do not see what is behind us. Ecclesiastes 2:14: "the eyes of the wise man are in his head."

Next is set down Christ's comforting. And he comforts them by deed and by word: by deed, against the fear and the falling: against the fear, by his presence, because "Jesus came near." Psalm 22:4 [23:4]: "I will fear no evils, for you are with me." And above, 14:27: "it is I, do not be afraid." Likewise he comforts by touch, because "he gives strength to the weary," Isaiah 40:29, and in Daniel it is read: "his hand touched me and raised me up"; hence he says, "and touched them." Likewise he comforts against the falling; hence, "and said to them, arise." Ephesians 5:14: "arise, you who sleep, and rise from the dead, and Christ shall enlighten you." Likewise, against the fear, "do not be afraid." That fear was pusillanimity, and those who arise from sin lay aside fear, because "perfect charity casts out fear," 1 John 4:18.

There follows next the effect of the comforting: "and lifting up their eyes, they saw no one but Jesus only." And this is the effect of divine comforting, because those comforted by Christ see no one but Jesus, nor do they rejoice or find comfort in anyone but him; Philippians 1:21: "for me to live is Christ, and to die is gain." Likewise, "they saw no one but Jesus only," because, with the shadow of the law and the teaching of the prophets — which are signified by Moses and Elijah — receding, only the teaching of Christ is held to. Or, according to another reading, "he alone remained," lest the voice should seem to have been uttered for Moses or Elijah. Hence, since they did not appear, it was certain that the voice had been uttered for him.

Next is set down the command that the revelation of this vision be deferred; hence he says, "and as they came down from the mountain, Jesus commanded them, saying, tell no one the vision." But what is the reason? It is threefold. The first, because, as Jerome says, it was to come to pass that Christ would suffer, and that the Jews would be scandalized; 1 Corinthians 1:23: "to the Jews indeed a stumbling block": therefore, if they had heard this, they would have been the more scandalized, so that they would have reckoned it to have been nothing. Hence they would have been the slower to believe the resurrection. Remigius expounds it thus: because if he had made it known, he would never have accomplished what he desired, and thus would have been frustrated in his desire; because it is found in Luke 22:15: "with desire I have desired to eat this Passover with you." Hilary expounds it thus: because it was not fitting for spiritual glory to be announced except through spiritual men; but they were not yet spiritual; John 7:39: "for the Spirit had not yet been given to them."

"And his disciples asked him," etc. In this part he satisfies the petition of the disciples. And first the petition is set down; second the response; third the effect. The second is at "but he answering," etc.; the third at "then they understood," etc. The apostles, seeing him transformed, believed that he would from then on begin to reign. For they had understood that Elijah must come first, Malachi, last chapter, verse 5. And because they had seen him, they believed that he had now come, and that his kingdom was drawing near, as is found in Malachi, last chapter, verse 1: "for behold the day shall come," etc.; and ibid., verse 5: "I will send you Elijah the prophet before the great and dreadful day of the Lord comes," etc. But this they did not know from Scripture, since 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 this from the law, said so, but they perverted Scripture. For there is a twofold coming of Christ, namely of glory: and of this coming it is understood that Elijah will precede it; but there is another coming in the flesh: hence they, perverting it, expounded it of this latter coming. To this doubt the Lord gives satisfaction. And first he touches on the future coming; second the past. Hence he says, "but he answering said to him: Elijah indeed shall come." Hence he speaks of a twofold Elijah, since concerning Elijah in his own person who is to come: and this one is to come to announce the way of righteousness "and shall restore all things," and shall convert the hearts of men to Christ, 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 shall be saved." Augustine expounds "he shall restore all things" otherwise, because when Antichrist comes all will be seduced; but when Antichrist is dead all will be restored to the faith through the preaching of Elijah. Origen expounds it thus: "he shall restore," because if someone owes what he has not paid, he must restore it. But every debtor is a debtor of death; and because Elijah has not yet died, when he comes, he will restore all things, and will pay the debt of death. He adds concerning the other Elijah: "but I say to you, that Elijah has already come." Who is this? John the Baptist, not that he himself is that 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 forerunner of the second coming, so John was of the first. Likewise, just as Elijah contradicted Jezebel, so John contradicted Herodias; and just as Elijah was a dweller of the desert, so was John. Hence it is said of him, Luke 1:17: "he shall go before him in the spirit and power of Elijah." "In the spirit": not that the spirit of Elijah passed over into John, as some have supposed, but that he would have the same power. "And they did not recognize him," that is, they did not approve of him, as is found below, 21:25, where the Lord asked whether the baptism of John was from heaven or from men, 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 ill, not according to what justice demanded, but imprisoned him. A similar thing is found concerning Jeremiah, Ecclesiasticus 49:9 [7]: "for they treated ill him who from his mother's womb was consecrated a prophet." "So also the Son of man is about to suffer from them." John was the forerunner of Christ as to birth, since just as John was born of a woman old and barren, 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 as to baptism; therefore it was required that he be the forerunner also as to the passion, because just as he himself was killed for the sake of justice, so also was Christ. Hence thus, "the Son of man is about to suffer from them." But from whom, "from them"? It seems that it was not from those from whom John suffered, since John suffered from Herod, Christ from the scribes. But it can be said that it was from the same, since John suffered from Herod and the Jews consenting, but Christ from the scribes, with Herod consenting. Hence he was in those regions, and was delivered up 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 thus, "he is about to suffer from them," so that the word "them" makes a simple reference, because all belong to one generation, by whom both John and Christ suffered.

Next is set down the effect of this response: "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 the little ones," Psalm 118:130 [119:130].

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 that the first of these ceases through the curing of the lunatic; second, that the second ceases. And concerning the first, first the curing of the lunatic is set down; second he foretells the Passion, at "And while they abode in Galilee," etc.; third, concerning the payment of the tribute, at "And when they were come to Capernaum," etc. Concerning the first, first he heals; then he resolves the doubt, at "Jesus said to them," etc. Concerning the first he does two things. First the petition of the father is set down; second the granting of it, at "Bring him here to me." Concerning the first he does three things. For first the time is set down; second the indication of the sick one; third the petition.

The time is set down when he says, "And when he was come to the multitude." Peter, enticed by the sweetness of glory, would always wish to be on the mountain; but Christ, out of the charity he had toward the crowds — because charity "seeketh not her own" — wished to come down 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 come down, that man would not have come to him. And he approached humbly, because he fell on his knees, for "God hearkens to the prayer of the humble," Psalm 101:18. By this one the human race can be signified. Philippians 2:10: "that in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth," etc.

Then the petition is set down. He does not ask, but sets forth the sickness; for it suffices to set forth one's misery to the merciful one. First he sets forth the sickness; second, its symptoms; third, that he could not find a remedy. He says therefore, "Lord, have mercy on my son, for he is a lunatic." It should be noted that many ask for themselves, as above concerning the woman having the flow of blood; sometimes someone asks on behalf of another, as here; but sometimes he cures someone who has not asked, as in spiritual sickness, as is found concerning the publican, Luke 18:12ff.; sometimes, however, someone is cured at the petition of another, as is found in James, last chapter, 16: "Pray for one another, that you may be saved"; sometimes without prayer, as in the conversion of Paul, Acts 9:4ff.

But what is meant by saying that he is a lunatic? Properly speaking, a lunatic is one who is deranged according to the phase of the moon. But it seems that this one was not a lunatic but rather possessed by a demon, since below it is stated that "the demon went out from him." It can be said that this is not the word of the Evangelist, but of the deceived father, who believed him to be a lunatic. Or it is because above, at 4:24, it is stated that he cured lunatics, and these were possessed by demons. Some say, as do certain physicians, that they were not deranged by a demon but by an evil complexion, or disposition of the body, and this because, as the moon waxes, every moist thing increases. Thus, since the brain is most moist, when the moon suffers a defect, the brain itself also suffers a defect; and so such people suffer a failing when the moon is waning. But this is against the faith, because Scripture expressly calls them possessed by demons; and this is evident, because they speak from the spirit, since many who are ignorant suffer in this way, and yet they speak of the Scriptures. Therefore it must be said that evil spirits intend in many ways to lie in wait for men, and wish to defame them; therefore certain demons induce sicknesses and vexations according as they see an impression of the stars fitting for this, so as to lead men into error, so that they believe it happens to them that they suffer evil solely from the influence of the stars.

"And he suffers grievously." Here the symptoms are set down. In any sickness there are different degrees; for some have a more severe fever, others a milder one; thus this one too was greatly afflicted. For "he often falls into the fire, and frequently into the water": therefore he was in great danger. Hence it must be noted that the Lord does not withdraw his hand in dangers. Hence he would already be dead, had God not stretched out his hand, as is read concerning Job 2:6: although Satan tormented him greatly, yet the Lord commanded him not to lay a hand upon his soul. By this one an unstable reason is signified, concerning which it is said in Ecclesiasticus 27:12: "A fool is changed as the moon." And he sometimes falls into the fire, namely of wrath; Deuteronomy 32:22: "A fire is kindled in my rage, and it shall burn even to the lowest hell." Frequently into the water, namely of desire. "Thou art poured out as water, thou shalt not grow," Genesis 49:4.

"I offered him to thy disciples, and they could not cure him." Here the wickedness of this man is touched upon, since he wished to accuse the disciples; hence Ecclesiasticus 11:33: "who puts a stain upon the elect." Hence the Lord rebukes them: "And Jesus answering, said: O unbelieving and perverse generation." Hence the response is set down; and he does two things. First he rebukes the vice; second he confers the benefit. He says therefore, "And Jesus answering," etc. This man wished to defame the disciples before the crowds, and also Jesus, as though he did not have this power, and many were agreeing with him in this; therefore Christ inveighs against the whole nation, and charges them with unbelief, saying "unbelieving generation," because this was not on account of the powerlessness of the disciples, but on account of their unbelief. Likewise concerning perversity, and "perverse," because they imposed their own fault upon the apostles; Deuteronomy 32:5-6: "A depraved and perverse generation, is it thus that you repay the Lord, O foolish and unwise people?" "How long shall I be with you?"

And Christ sets forth two things. First their impenitence; second the divine patience, because there is no fitting fellowship of the just with the unjust; Ecclesiasticus 13:21: "As the wolf hath fellowship with the lamb, so the sinner with the just"; 2 Corinthians 6:15: "What agreement hath 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 speaks in the manner of a physician who comes to a sick man who will not keep his precepts, and who says: How long shall I visit thee, who wilt not keep my commands? Therefore he gives an example to prelates, that although men oppose them, they should nonetheless confer benefits, just as he himself cured the son of this man who was detracting from him and his disciples.

Hence he says, "Bring him hither to me." And first the manner of curing is set down; second the effect. First the agent is set down, 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 he who sins through incontinence, who grieves over his sin, and is led along by his passions — this 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, for "he rebuked him," because this had happened to him through his own sin; Proverbs 6:2: "Thou art ensnared by the words of thy mouth, and caught by thy own speech." Or "he rebuked him," namely the demon. The effect follows: "and the demon went out from him, and the boy was cured from that hour," because "he spoke, and they were made," Psalm 148:5.

"Then the disciples came to Jesus secretly," etc. Above, the Lord cured the lunatic; here he answers the question of the disciples. And first the question is set down; second the response, at "Jesus said to them," etc. But that you may understand their petition, you should know that above, at 10:8, the Lord had given them the power of casting out demons; hence they doubted whether they had lost the grace given, on account of some fault; therefore they came to Jesus, etc. But why "secretly"? Not on account of shame, but because they were to hear something great, and secret things ought not to be told to all; above, chapter 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 answers their question; second he sets forth a general teaching, at "But this kind is not cast out but by prayer and fasting." Concerning the first, first he answers the question, and second he explains the answer, at "For amen I say to you," etc. They had asked, "Why could we not cast him out?" The Lord answers: "Because of your unbelief." Here it must be considered that before they had 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 reproves them, Luke, last chapter, 25: "O foolish, and slow of heart to believe." Nor is it a wonder, 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 a cause of not working miracles, because the working of miracles is from omnipotence, since faith rests upon omnipotence; hence where there is weakness of faith, there is a failure of miracles. Hence it is stated above at 13:58 that in his own country Christ did not work but a few miracles, on account of their unbelief. Sometimes miracles happen on account of the urgent request of the one asking, as above at 15:22ff. is found concerning the Canaanite woman; sometimes to manifest the holiness of some saint: and this is found at 4 Kings 13:20-21, where it is said that when raiding bands of the Syrians had come into the land of Israel, they cast a dead body down beside Elisha, and it came back to life — not because the dead man had merited it, but for the manifestation of the holiness of Elisha.

"For amen I say to you, if you have faith as a grain of mustard seed," etc. Here he explains his response. And a certain conditional is set down, whose antecedent is "if you shall have faith," etc., and whose consequent is "you shall say to this mountain, Remove, and it shall remove." Some say that faith compared to a grain of mustard seed is a small faith; as if he were saying: 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 a perfect faith is required for the removing of mountains. By this, that he says "as a grain of mustard seed," a threefold perfection of faith is designated. For we find in the grain fervor, fruitfulness, and smallness. Before the grain is crushed, it seems to have no heat; when it is crushed, it begins to grow hot: so a faithful man, before he is tested, seems contemptible; but when he is truly worn down, then his holiness appears. 1 Peter 1:7: "now for a little while, if need be, you are made sorrowful, that the trial of your faith may be found much more precious than gold, which is tried by fire." Likewise we find in the grain fruitfulness, above at chapter 13, that although it is small, it grows into a great crop, so that the birds of the air dwell there. Hebrews 2, where the works of faith are recounted, and it follows: "the saints through faith conquered kingdoms," etc. Likewise we find smallness, and by this the humility of faith can be designated. For then is someone 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." Thus, on the contrary, he who acquiesces to the words is humble. He means to say, therefore: if you have faith — and if it is a fervent faith, unfailing, fruitful in works, and 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 answers: 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 it, he commanded a mountain to give way to him, and it gave way. Or perhaps they did do it, but it is not written. Or it can be said that if they did not do it, it was not on account of impossibility, but because the occasion did not present itself. Hence miracles were done sometimes for necessity, sometimes for usefulness; and because it was not necessary, therefore they did not do it. Or the mountain is put for the Devil. "Remove hence," that is, 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 does this mean? Will they be omnipotent? No, because he alone is truly omnipotent who can do all things by his own power; but they act not 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, the servant in the name of the king. "But this kind of demons" (the "this" here does not indicate only the kind of the lunatic, but every kind of demons) "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 joined to Christ are terrible to it. But the elevation of the mind is hindered by the heaviness of the flesh, is hindered by surfeiting and drunkenness; hence in Luke 21:34: "Take heed lest your hearts be weighed down with surfeiting and drunkenness," etc. Hence he who is weighed down by drunkenness cannot have his mind toward God; therefore fasting is required for the elevation of the mind; hence in Tobit 12:8: "Prayer is good with fasting." Likewise Daniel 9:3: "I, Daniel, set my heart to pray in fasting." Therefore, as Origen says, in order that the spirit be expelled, one must not dwell upon feastings, but upon prayers and fastings. Or by the lunatic the instability of the flesh is designated: or the one 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 lusteth 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; while the flesh is weakened through fasting. Or, because the spirit does not cease its struggle against the flesh, therefore, that such a battle may cease, good operations are required, which are signified by prayer, and abstinence from evil, which is signified by fasting.

"And while they abode 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, the Devil, "and might deliver them, who through the fear of death were all their lifetime subject to servitude." Therefore he immediately adds concerning the foretelling of the Passion. And first the foretelling is set down; second the effect, at "and they were exceedingly sorrowful." Our Lord had foretold his Passion before, and now also, and in what follows. And why so many times? Because things which are foreseen disturb less; therefore, because it was going to happen that the disciples would be scandalized at the death of the Lord, he wished to foretell it to them often, so that they would be less scandalized. But he always adds something. Before he touched upon the killing, but not upon the betrayal; but here he touches upon the betrayal, saying, "the Son of man shall be betrayed." And rightly does he say "Son of man," because although he who is betrayed is the Lord of glory, yet it is according as he is Son of man that he is betrayed. Hence Augustine: although certain things are said of the Son of God and of the Son of man, yet a distinction is made, because weak things are said of the human nature, stable things of the divine nature. But he does not say by whom he was betrayed. For he handed himself over; Galatians 2:20: "who delivered himself for me." He was handed over by the Father, "who spared not his own son, but delivered him up for us all," Romans 8:32. Likewise he was betrayed by Judas; above, 10:4: "who also betrayed him." Likewise by demons: John 13, it is stated that the Devil put it into the heart of Judas that he 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." The effect follows: "and they were made sorrowful." They attended to both the death and the resurrection, but they did not see the benefit of it. John 16:6: "because I have spoken these things to you, sorrow hath filled your heart."

"And when they were come to Capernaum." Having completed the treatment of the tranquility of glory, he sets down the payment of the tribute; Isaiah 14:4: "the tribute hath ceased"; Job 3:19: "the servant is free from his master." Hence he does three things. First he sets down the exacting of the tribute; second the freedom of the sons; third the paying of the tribute. He says, "And when they were come," etc. A didrachma is called a double drachma. Hence every Jew owed a double drachma each year. But whence did this tribute come? Some say it was from the law, Exodus 13, that because the Lord had slain the firstborn of Egypt, therefore he decreed that all the firstborn should be his, and that the sons should be redeemed. Afterward he commanded that the Levites be prepared for this service. And afterward he ordered that the Levites be numbered. And there were found more firstborn than Levites. Then he commanded that a price be paid for 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 that it should pay a poll-tax per head. And this seems truer, because below it is said: "The kings of the earth, of whom do they receive tribute?" Therefore he is speaking of the imperial tribute. But why in Capernaum? Because it was received from each person in his own city, and Capernaum was the principal city of Galilee. But because they held Christ in reverence, therefore they do not approach him, but Peter; and they asked only with gentleness: "Doth not your master pay the didrachma?" Then Peter's response is set down, and he says, "Yes"; that is, it is true that he does not pay it. Chrysostom says that, lest he be disturbed, he said "yes," meaning he pays.

There follows Christ's question, then Peter's response. In the question two things are to be considered: namely, that he was not terrified by the disclosure of it, because, since he was in such a state, he was held to a certain unworthiness; and some are so disposed that, when they see some weakness in a great person, they are immediately scandalized. Therefore, lest they be scandalized, he forestalls this; therefore alongside the weakness he set forth something great, namely, that though 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, for he spoke to him more often, saying, "What thinkest thou, Simon?" Job 12:11: "Doth 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 levied on fields and vineyards, whereas the custom is given per head. Hence, in sign of his subjection, a subject man owes something; and this is called the custom. From this he wishes to argue that, since the sons of kings do not pay tribute, he himself is not bound to pay: for he is the king of kings, through whom all reign. Likewise, according to the flesh, he was of the royal seed. "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 it is said first concerning him who is a natural son. But he said: "From strangers." Then Christ's response is set down, that 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 for 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 out of what is proper to them, so every subject ought to serve the community out of his own goods. Therefore the Lord concludes, "Then the children are free." Origen: in one way, thus. Therefore the sons of the kings of the earth are free, but the sons of God are free with God. But what does this contribute to the point at hand? Either he speaks of sons according to the flesh, and in that case he himself was not a son according to the flesh; or according to the spirit, and then all Christians would be free. But this is against the Apostle: "Render to all men their dues... to whom tribute is due, tribute." I say that this held true concerning him who was a son by nature. For he was truly free. But those who are free according to the spirit have their freedom in the same way as their sonship, through conformity to Christ, who is "the firstborn amongst 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, configured 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 worthy of praise and of admiration are noted. First, his gentleness, for he himself is meek, according 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 wishes 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 an objection is raised. Above at 15:12 it is found that the disciples said, "Lord, dost thou know that they are scandalized at this word?" And the Lord said, "Let them alone; they are blind, and leaders of the blind." He did not then take care about the scandal, but here he does take care. Hence it must be said that scandal sometimes arises from truth; and then it is not to be attended to; sometimes from weakness or ignorance; and this kind is to be attended to. But if he had not paid, their scandal would have arisen from ignorance, because they did not know God.

Likewise the poverty of Christ is to be admired, for he was so poor that he had nothing with which to pay; 2 Corinthians 8:9: "who, though he was rich, became poor, that through his poverty you might be rich." Someone can object: did he not have a money-bag? It is true, but everything in it was given over for the use of the poor. He considered it a plundering to spend on other uses what was for the use of the poor. Chrysostom says that he paid it, 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 a hook, and that fish which shall first come up, take; and when its mouth is opened, thou shalt find a stater." In that stater there was the image of Caesar: and it signifies the Devil, who had nothing in him; John 14:30: "The prince of this world cometh, and in me he hath not any thing." Therefore, because he had nothing of his own in him, therefore he did not wish to pay out of his own. Likewise his providence; therefore he says that we ought to marvel how he could know that a fish would immediately come along which would have a stater in its mouth. But if it was not already there, but he created it anew, it is to be marveled at; but if he led it to the hook, it was a mark of great providence. By this fish which first came to the hook, the first martyr, blessed Stephen, is understood, who had in his mouth a stater which was worth a didrachma, and double; and it signifies Stephen himself, who saw both the divinity and the humanity. Or it can be understood to signify Adam. Likewise note, that if someone speaks often of riches and of money, he has a stater in his mouth; hence whoever converts such a person receives a fish that has a stater in its mouth. Likewise humility is signified: hence, "taking that, give it to them for me and for thee." And in this, 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 hath exalted him." Peter and the others were redeemed from penalty 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 washed us from our sins in his own blood."