Commentary on the Gospel of Matthew

Above it was shown how the Pharisees and Scribes were provoked by the glory of Christ, and also by his wisdom, by which he had confounded them; now, however, he shows how he was provoking them by the justice with which he was reproving them: and he does two things. First he instructs some; second he rebukes them. The second part begins at "But woe to you, Scribes and Pharisees." Concerning the first he does two things. First he shows their dignity; second he opens up their intention in the use of authority, at "All their works they do that they may be seen by men." Concerning the first he does three things. First he commends their authority; second he teaches that obedience should be shown with caution; third he assigns the reason. The second begins at "All things therefore whatsoever they shall say to you, observe and do," etc.; the third at "for they say, and do not."

He says therefore, "Then Jesus spoke to the crowds," and so on. It should be read in continuity thus: the Lord had confounded them to such an extent that they neither dared to question him, nor knew how to answer. But, as Chrysostom says, speech that only rebukes and does not instruct is useless; therefore he turns to the crowds and to his disciples, in order to instruct them. Now it should be known that some hear him as disciples, some as crowds: as disciples, those who grasp the truth with the mind; John 8:31: "If you continue in my word, you shall be my disciples indeed." As crowds, those who cannot grasp the truth with the mind. Therefore he sometimes turns his words to the crowds, sometimes to the disciples, sometimes to both; and in different ways: for to the disciples he speaks lofty things, as is found in John 15:15: "All things whatsoever I have heard from my Father, I have made known to you." But sometimes he brings forth parables to the crowds, as is found above. To both, however, he speaks concerning what is necessary for salvation, and such are these words.

"The Scribes and Pharisees have sat upon the chair of Moses." The chair is properly that of teachers; and therefore those are said to sit upon the chair who are the successors of Moses; Ecclesiasticus 24:33: "Moses commanded a law in the precepts of justices." Hence those who taught the law of Moses sat upon the chair of Moses. And in the law were contained certain things pertaining to faith, and certain things pertaining to good morals. The things pertaining to faith were those in which Christ was prefigured; hence he himself says, John 5:46: "If you did believe Moses, you would perhaps believe me also." Likewise moral precepts were contained; Ecclesiasticus 24:33: "Moses commanded a law in the precepts of justices." But it should be noted that upon the chair sit both the Scribes, and the Pharisees, and the disciples of Christ: the Scribes who consider only the letter; the Pharisees who consider somewhat of its inner sense; the disciples of Christ who weigh the whole: and they are not called disciples of Moses, but of Christ; Luke, last chapter, 27: "Beginning at the law and the prophets, he interpreted to them in all the Scriptures the things that were concerning him."

Then he warns them to obedience with caution; and he does two things. First he exhorts to obeying; second to being cautious. "All things whatsoever they shall say to you, observe," namely in the heart, "and do," in deed; Deuteronomy 17:9: "You shall come to the priests of the Levitical race, and to the judge"; and afterward: "and you shall do whatsoever they shall say"; and it follows: "and you shall follow their sentence." And the Apostle: "Obey your prelates." And this is against the Manichaeans who said that the old law was not good. And it is clear that it is good, because the Lord commanded it to be observed. But someone might object: therefore we ought to observe the legal precepts, which is against the teaching of the apostles, Acts 15:29. It should be known that the authority of the lawgiver is always to be observed according to his intention; but the lawgiver says some things as always to be observed, and such things ought always to be observed; but he says other things which are, as it were, a shadow, as is found at Colossians 2:17: "which are a shadow of things to come." The moral precepts, therefore, are commanded according to the intention of the lawgiver, that they be always observed; but the legal precepts only for a time, namely for the time before Christ. Hence before that time they ought to be observed, afterward not: because whoever observed them would do an injury to Christ. And Augustine gives an example. If someone were to say: I will eat tomorrow, this utterance is a sign of this thing; and if after he had eaten, he were to say the same thing, he would not speak well. Thus, since these legal observances were signs of Christ who was to come, after Christ has come, whoever observed them would not observe them well. Hence "all things whatsoever they shall say to you," according to the intention of the lawgiver, "do." But "according to their works, do not do." Here he teaches caution. You ought to know that a prelate is set over others in order to teach not only by doctrine, but also by life. And we ought to be in accord with him as to the things which he teaches, because, as is said at Galatians 1:9, "if any one preach a gospel to you besides that which you have received, let him be anathema." Likewise also we ought to conform to him in life. For his life ought to be an example to us, just as the life of Christ: hence 1 Corinthians 4:16: "Be imitators of me, as I also am of Christ." But these men are not out of tune with their teaching, but with their life; therefore their teaching is to be heeded, but their life is to be avoided. "For they say, and do not."

Here he assigns the reason. And first he sets down the reason; second he explains it, at "And they bind heavy and insupportable burdens," etc. You say, "whatsoever they shall say to you, do," because they say: you ought to do well; "but they do not"; and therefore you ought not to do according to their works, because "you who teach that a man should not steal, steal"; Psalm 49:16: "But to the sinner God has said: Why do you declare my justices, and take my covenant in your mouth?" "For they bind heavy and insupportable burdens," etc. For the Lord wishes to exaggerate their malice, because "they say, and do not." If they simply said and did not do, this would still be tolerable; but this does not suffice for them, because they add to God's precepts the heaviest burdens. And therefore their presumption is noted, because they bind other burdens on top of the burdens imposed by God, since they make new observances, as is found in Mark 7:2, that they forbade eating bread unless they frequently washed their hands; against that word of Isaiah 58:6: "Loose the bands of wickedness, undo the bundles that press down." Likewise their cruelty is noted, they who impose burdens, against that word of 1 John 5:3: "for the commandments of God are not heavy." "For my yoke is sweet, and my burden light," above, 11:30. Likewise their lack of discretion is noted, because if they imposed a heavy burden on the strong, it would not be a great matter; but on the weak they impose insupportable burdens: for that cannot be carried which exceeds the strength of the one carrying it. In Acts 15:10: "this is a burden which neither we, nor our fathers, were able to bear." Likewise their excessive severity is noted, because if they imposed a burden, and yet granted indulgence, it would still suffice; but out of a certain violence they command. "They lay them on men's shoulders," hence they exceed in speaking. Likewise they exceed in not doing, because there are some men who, while not wishing to accomplish the whole, nevertheless wish to accomplish something. Likewise there are some who, even if they do not wish to do something difficult, nevertheless wish to do something light. Likewise there are some who, even if they do not do it, nevertheless have the will to do it. But he who wills none of these things exceeds in malice; hence he says, "but with a finger of their own they will not move them"; hence not only did they not do them, but they would not even move them with their own finger, that is, not even begin. Likewise they will not even do the light things, which are signified by the finger. Therefore you ought to do what they teach, but they are not to be followed as to their works, because they do not do even the least thing. Chrysostom says: such are those who say great things, and do small things; such are like the collectors of tributes, who make others pay more than the tributes they exact, while they themselves pay nothing of their own. Let me not see you teaching great things, but doing small ones. Hence the Lord will spare you more, if you incline toward mercy, than toward severity.

"But all their works they do that they may be seen by men." Here he sets forth their intention: and he does two things. First he opens up their intention; second he warns the disciples to avoid them. And first he sets forth the intention; second he explains it, at "For they make broad their phylacteries," etc. What is the reason why they say, and do not do? Because they are incorrigible. Now the cause why a man is difficult to correct, or incorrigible, is the seeking of his own glory. Hence Chrysostom: take away vain glory from the clergy, and you will cut off all the other vices without labor. Hence he begins from this, saying: "But all their works they do, that they may be seen by men"; John 12:43: "For they loved the glory of men more than the glory of God." Hence he says "but all their works they do," because not only one thing, but all things, "that they may be seen by men," against that which is said above, 6:16: "Be not, as the hypocrites." Do not, therefore, make yourselves like them.

There follows the explanation: "For they make broad their phylacteries," etc. And he does two things. First he says what they do; second what they seek, "for they love the first places at feasts," etc. What do they do? They do not do the burdensome things, but certain things which appear outwardly, these they do well; hence Bernard: they wear the garments of holiness, and this is not burdensome, which they displayed in their phylacteries and in their fringes. For it is said, Deuteronomy 6:8: "you shall bind them as a sign on your hand, and they shall be before your eyes." "On your hand," that is, in the completion of the work, and "before your eyes," that is, in your consideration. Therefore these men, wishing for glory, that they might be seen as zealots for the commandments of God, wrote the commandments on a little scroll, and put it before their eyes, and this they called phylacteries, and they made these broader, so that they might be seen more by men; hence it is said, "for they make broad their phylacteries." Likewise, concerning the fringes it is read in Numbers 15:38, that the Lord commanded that they make fringes, because he wished that the Jewish people be distinguished from other peoples. And these men, in order to display themselves as more religious, magnified the fringes, and attached thorns, so that they might seem to prick themselves, so as to remember that they were Jews. They therefore display nothing but exterior things; above, 7:15: "They come to you in the clothing of sheep." And what do they seek? "That they may be seen by men." Now this glory is shown in three things: in primacy, in reverence shown, and in the praise of one's name; for whoever seeks glory, seeks one of these, or all of them. Now these men sought primacy in the sacred place and in the common place; hence in the common place he says, "for they love the first places at feasts." For they wished to sit at the head of the tables, against that word of Luke 14:8: "When you are invited to a wedding, sit down in the lowest place." And he says "they love," because authority is not reprehended, but the disordered appetite. For some are in the first place bodily, who nevertheless in their heart sit in the last place; and conversely someone sits in the last place, so that it be said, "See, that one is humble," and so on, but in the first place in his heart, because from there he seeks glory. Likewise they seek primacy in the sacred place, that is, in the church; hence he says, "and the first chairs in the synagogues," against that word of Ecclesiasticus 7:4: "Seek not of a man the leading, nor of a king the seat of honor." Likewise they desire reverence, hence he says, "and salutations in the marketplace," that is, that they be saluted and honored by men, that the hood be removed before them, and that knees be bent before them; and they desire to be called by men "Rabbi," that is, that they be praised as masters. Origen refers this to those who desire dignities in the churches: for there is a certain dignity of archdeacons, deacons, priests, bishops. Deacons are set to preside over tables, Acts 6:2ff. Hence those desire the first places at feasts, who desire the place of deacons. Likewise the chair belongs properly to priests; therefore those love the chairs who love the place of priests. But those who ought to be masters are properly the bishops; hence those wish to be called Rabbi, who love to be bishops.

"But be not you called Rabbi." In this part he restrains from the imitation of their glory; second he invites to humility, at "He that is the greatest among you, shall be your servant." Now it should be noted that whoever holds primacy has the duty to instruct and to govern; of which the first is proper to a master, the second to fathers. And therefore he first prohibits vain glory as to each of these; the second begins at "And call none your father upon earth." Concerning the first, he first sets down the teaching; second assigns the reason. He says therefore, "But be not you called Rabbi"; against which is that word of 1 Timothy 5:17: "Let the priests that rule well, be esteemed worthy of double honor: especially they who labor in the word and doctrine." "Be not called" can be said to mean, do not aspire to it. And he adds the reason: "for one is your master," etc., namely God; Psalm 84:9: "I will hear what the Lord God will speak in me." But what does he mean to say? It must be said that he is properly called master who has doctrine from himself, not he who disperses to others what has been handed on to him by another. And thus there is only one master, namely God, who properly has doctrine; but by ministry many are masters. If you seek authority, you seek what belongs to God; but if ministry, you seek what belongs to humility; hence it is added, "he that is the greatest among you, shall be your servant," that is, he shall reckon himself a servant. Chrysostom says that just as there is one God by nature, and many by participation, so also there is one master by nature, and many by ministry. But how can a man know that he does not have doctrine from himself? It is clear because otherwise it would be in his own will to give doctrine to whom he wished, but he cannot, indeed it belongs to God alone, who illumines the heart within. And there is a clear example in health, because the physician heals, in that he administers certain things externally; but nature principally heals, while the physician administers certain aids; and the physician heals as nature does, namely by reducing to the mean. So it is with knowledge, because the principle is in us from nature, namely the intellect; one who teaches applies certain aids to doctrine, just as the physician does to health, but God alone works in the intellect. Hence "one is your master," hence you ought not to be called masters.

Likewise he shows that they should not love the authority of "father": "But you are all brethren," and he shows this from equality of condition. In mastership he made no difference in the quality of the condition, but in fatherhood he adds a condition, hence he says "you are all brethren," because you are from me as father; Malachi, last chapter, 5: "Behold I will send you Elias the prophet"; and afterward: "and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers." Likewise you are my sons through regeneration; 1 Peter 1:3: "who has regenerated us unto a lively hope, by the resurrection of Jesus Christ." Hence one has no authority over another. And it follows, "and call none your father upon earth": because you are sons of the heavenly Father, therefore you ought not to have a father on earth. He is properly said to have a father on earth, who seeks his inheritance on earth; and he has a father in heaven, who seeks his inheritance in heaven; 1 Peter 1:4: "who has regenerated us unto an incorruptible inheritance, and undefiled, and that fades not away, reserved in heaven." Why then in monasteries are the greater ones called fathers? It must be said that this is as to authority; Ephesians 3:4: "you may understand my knowledge in the mystery of Christ," etc. "For one is your Father," above, 6:9: "Our Father who art in heaven." Likewise neither be you called masters, "for one is your master, Christ." Hence Christ attributes mastership to himself, because Christ is the Word; and therefore it belongs to him to teach, because no one teaches except through the word. Likewise he is master as to human nature, because he was sent that he might teach; John 1:18: "No man has seen God at any time: the only begotten Son who is in the bosom of the Father, he has declared him." Likewise, ibid. 13:13: "You call me Master, and Lord."

"He that is the greatest among you, shall be your servant." After he has drawn them back from pride, he exhorts to humility. And first he sets down the exhortation; second he assigns the reason. And this can be read in continuity thus. Chrysostom: you ought not to be called fathers, nor masters; hence you ought not to aspire to this, but rather to humility. Hence "he that is the greatest among you, shall be your servant," that is, he ought to show himself a servant. Hence 1 Corinthians 4:1: "let a man so account of us, as of the ministers of Christ." Or otherwise. He had said thus, "be not called Rabbi," hence they might say to him: do you wish that there be no rank of prelacy on earth? The Lord says: this I do not wish, but I wish that he who is the greatest among you be a servant, that is, let him not esteem himself as superior, but as a servant; 2 Corinthians 4:5: "and ourselves your servants through Jesus." And this is what is said in Luke 22:27: "For which is greater, he that sits at table, or he that serves?" etc.

Then he assigns the reason: "And whoever shall exalt himself, shall be humbled; and he that shall humble himself, shall be exalted." Hence in the canticle of the Virgin, Luke 1:52: "He has put down the mighty from their seat, and has exalted the humble."

After he had instructed the disciples and the crowds about the caution they ought to have regarding the teaching of the Jews, here he turns his speech to the Scribes, rebuking them. First he rebukes them for feigning religion, when they were irreligious; second for feigning purity, when they were impure; third for feigning piety, when they were impious. The second is found where it says, "Woe to you, Scribes and Pharisees, hypocrites, who cleanse that which is outside the cup," and so on. The third is found where it says, "Woe to you who build the tombs of the prophets," and so on. Among those things that pertain to religion, some are owed by priests to the people, and some conversely. First, then, he sets forth their wickedness in those things owed by priests; second, in those owed by the people, where it says, "Whoever shall swear," and so on. A priest owes something to a subject already converted, and something to one not yet converted. To one not converted, that he might convert him; to one converted, doctrine; Malachi 2:7: "The lips of the priest shall keep knowledge." Likewise he owes him intercessions; Hebrews 5:1: "For every high priest taken from among men is ordained for men in the things that appertain to God." And these men were doing evil in both respects; hence he first accuses them of the first, then of the second, where it says, "Woe to you who devour the houses of widows," and so on. In all these rebukes he shows himself to be the Son of him who gave the old law. In Deuteronomy 26 and 28, curses are given to those who do not remain in the law, and afterward blessings are given. But because he had come to loose the curses of the law, therefore blessings were given first, above, where it is said, "Blessed are the poor," "Blessed are the meek," and so on. Toward the end of his teaching, however, he gives the curse. Therefore those who find fault with the old law on the ground that it contained curses find fault wrongly, because it is the same in the new law as in the old. For just as in the law none were cursed except those who transgressed the law, so also here; Proverbs 3:11: "Reject not the discipline of the Lord."

But what is meant by his saying, "who shut the kingdom of heaven against men"? The kingdom of heaven is said to be the blessedness of eternal life; above, 5:20: "Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven." Likewise Sacred Scripture is called the kingdom; above, 21:43: "The kingdom of God shall be taken from you," that is, the understanding of Sacred Scripture. To both kingdoms Christ is the door; John 10:9: "I am the door. By me, if any man enter in, he shall be saved, and he shall go in and go out, and shall find pastures." What, then, is it to shut the kingdom, except that these men were shutting it through bad teaching and bad life? Only what is open can be shut. The teachings about Christ were open, but these men were shutting them, because they were making them obscure. We have Isaiah 35:4-5: "The Lord himself will come and will save us. Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped." When the Lord was working these miracles, this Scripture was open, but they were shutting it, saying, "By Beelzebub, the prince of devils, he casts out devils," Luke 11:15. Likewise they were shutting it through a bad life, when by bad example they led people into sin; Psalm 1:1: "Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence." He properly sits in the chair of pestilence who takes up the office of teaching and, by a bad life, corrupts the people. By an unjust sentence also a judge destroys a man, yet he casts the unjust sentence to no purpose. For the power of binding and loosing was given for building up, not for tearing down. Hence it can be said to them, "Woe to you... because you shut the kingdom of heaven against men." Likewise, whoever hinders entry into the kingdom, there is no doubt that he does evil; hence it follows, "For you yourselves do not enter, and those who are entering, you do not allow to enter," that is, others to be converted. Hence Malachi 2:8: "You have departed out of the way, and have caused many to stumble." "Woe to you... who devour the houses of widows, praying long prayers." This is the second "woe," in which is touched their feigning in regard to prayer. And first he accuses them of gluttony, when he says "who devour the houses of widows," because whatever they did, they turned it all to gluttony, so that there applies to them what is said in 2 Maccabees 6:4, that the whole temple was full of riotous living and revelling. "The houses of widows," that is, the resources of widows. But why the houses of widows more than of others? The reason is that they intended more to seduce women, because men are wiser and more discerning, and are not so quickly deceived. Likewise women have a disposition more inclined to generosity; 1 Timothy 2:10: "But as becomes women professing godliness, by good works." Likewise "the houses of widows," because a woman who has a husband has him as head and as counselor, and therefore is not so deceived. Likewise a married woman does not have power over her own house, but a widow does; therefore she is able to give more than a married woman, and therefore they made more profit from widows than from others, since more was to be given by them; hence there fittingly applies to them what is said in Psalm 93:6: "They have slain the widow and the stranger." And this in prayer. "Praying long prayers," for the sake of feigning sanctity; and thus they turned prayer to profit, and profit to glory. Hence they could be reproved, because gluttonous, because plunderers, and also because they feigned sanctity; and therefore it follows, "And for this you shall receive greater judgment," that is, you shall sin more. And why? Because if someone plunders by the weapons of the devil, he sins; and if by the weapons of God, he sins doubly, because he sins against God and against his neighbor. Or "greater," etc., because you take from those to whom you ought to give. Or "greater," as it is found in Luke 12:47: "The servant who knew the will of his lord, and did not do it, shall be beaten with many stripes."

"Woe to you, Scribes and Pharisees, hypocrites, who go about the sea and the land to make one proselyte." And this is explained in two ways, so as to be referred to the time after Christ, and before Christ. If referred to the time after, then he speaks of future and present things. For he foresaw that the Jews were to be scattered throughout the whole world, and that they would convert to their own law and pervert from Christ those whom they could. And therefore it says, "you go about the sea and the land," and so on. Those are called proselytes who are converted from the gentiles to their faith, or from Christians; and because he foresaw that they would convert to their own faith some from among Christians, he says this. And he says "one," because very few were converted. Hence they fell under that curse which is found in Hosea 9:10: "I found Israel like grapes in the desert." "And when he is made," namely a Jew, "you make him twofold more the child of hell than yourselves"; because first he is a gentile and afterward a Jew, and then he has twofold sins, namely those of the gentiles and of the Jews, because being a Jew he becomes a partaker in the killing of Christ; but if he was a Christian and afterward a Jew, he becomes doubly worse, because he stains the gift of the Holy Spirit which he had received in the sacraments. Likewise he becomes a partaker of the sins of the Jews; John 8:44: "You are of your father the devil." It can also be referred to the time before Christ, because before Christ they converted some to their faith. And this is clear, because everyone loves himself more than another; therefore if they converted others for the sake of the salvation of their soul, they ought all the more to have taken care of their own salvation, but they did not care. Rather they did all this for the sake of profit, because they wanted offerings to be increased; hence their teaching was worthless. "And when he is made, you make him the child of hell twofold more than yourselves"; because first he was converted to Judaism and was scandalized, and thus afterward he was converted a second time. Hence 2 Peter 2:21: "It is better for them not to have known the way of justice, than after they have known it, to turn back." Likewise otherwise: before he was a Jew, he abstained from evils, at least for the sake of the praise of men, but afterward, not so; hence Romans 2:14: "For when the gentiles, who have not the law, do by nature those things that are of the law, these, having not the law, are a law to themselves." Hence they were taking their example from evil men.

"Woe to you, blind guides." In this he shows how they were counterfeiters of sanctity in the things owed to prelates. And first concerning offerings; second concerning tithes, where it says, "Woe to you... who tithe mint," and so on. Note: first he sets down their tradition; second he argues by three reasons. The first part, where the tradition is set down along with the reason, has two parts. The second is where it says, "And whoever shall swear by the altar," and so on. These men dragged all religion toward profit, so as to draw men to make offerings. In the temple much gold was laid up; hence they said that if anyone swore by the temple, he owed nothing; but he who swore by the gold obligated himself to the amount for which he swore. Likewise the second tradition was that there was an altar there and many things were offered upon the altar; hence they said that he who swore by the altar paid nothing, but he who swore by the offering obligated himself to the value of the offering. And why? So that they might profit from the penalties, and so that they might raise up the offering through an appearance of sanctity, and so that men might be incited to offer more. And first he sets down the first part; second the second. Concerning the first he does two things. First he sets forth their tradition; second the refutation, where it says, "you fools and blind," and so on. He therefore says, "Woe to you, blind guides," and so on. The same is found above, 15:14: "They are blind, and leaders of the blind"; Isaiah 56:10: "His watchmen are all blind." "Who say, whoever shall swear by the temple of God, it is nothing," because it is impossible for that man to make another temple; "but whoever shall swear by the gold of the temple," that is, by the gold, "is a debtor," namely of that gold. Consequently he sets down the refutation, "you fools and blind"; for which is greater, the gold, or the temple that sanctifies the gold? It is agreed that whatever is in the temple is holy by reason of the temple, hence he who steals anything in the temple commits sacrilege; hence it is greater to swear by the temple than by the gold. Chrysostom, against certain persons who say that to swear by God is nothing: hence those who swear by God believe they are swearing nothing; but when they swear by the holy Gospels of God, they believe it to be a great thing. Hence it can be said to them: which is greater, God or the Gospel? It is agreed, God. And this is true simply speaking; it is otherwise when some circumstance is added which aggravates the sin. For he who swears by the holy Gospels of God has sworn with a certain deliberation and solemnity, and therefore sins more gravely.

Then he sets down the second part of the tradition, "And whoever shall swear by the altar, it is nothing: but whoever shall swear by the gift that is upon it, is bound." Then he sets down the refutation of the blind: which is greater, the gift, or the altar which sanctifies the gift? For the gift is not sanctified except by the altar. "He therefore that shall swear by the altar, swears by it, and by all things that are upon it." Here he sets down another reason. The temple contains the gold, and not conversely; likewise the altar contains the gift, and not conversely. Hence he who swears by the temple swears by the gold that is in the temple; and he who swears by the altar, that is, by the altar, swears by that which is in it. Likewise there follows another reason: "And whoever shall swear by the temple, swears by it, and by him that dwells in it." These men said: whoever swears by the temple swears nothing. But he wishes to show that whoever swears by the temple swears by God, because he does not swear by the temple except as sanctified, and it is not sanctified except unto God. Therefore whoever swears by the temple swears by God. Then another reason is set down: "And he that swears by heaven," that is, by heaven, "does not swear by it, except because it is the throne of God," and because the power of God is manifested there; hence he who swears by heaven swears "by the throne of God, and by him that sits thereon." Psalm 10:5: "God is in his holy temple, the Lord's throne is in heaven." And this is brought in there according to a likeness.

But mystically, according to Origen, he makes mention of the temple, of the gold, and of the altar, in which are signified the contemplative and glorious life. By the gold the contemplative life is signified, by which is signified the subtle sense thought out of Scripture itself: because however reasonable it may seem, it is nothing unless it is in the temple, that is, unless it is confirmed in Sacred Scripture. By the altar the heart is signified, in which there ought to be the fire of devotion; Leviticus 6:12: "The fire on my altar shall never go out." By the offerings are signified services and oblations, which, unless they proceed from a holy heart or from a holy altar, can be of no value; above, 6:22: "If your eye be single, your whole body shall be lightsome." By the throne the glorious life is signified: there is God who is exceeding all things. Or by the altar and the temple we understand Christ: for he names himself the temple; John 2:19: "Destroy this temple, and in three days I will raise it up." Likewise he is called the altar; Hebrews, last chapter, 10: "We have an altar, whereof they have no power to eat who serve the tabernacle." Hence whatever good we do, unless it be sanctified in this temple, that is, in Christ, is of no worth; hence everything is contemptible unless it be referred to Christ.

"Woe to you, Scribes and Pharisees, hypocrites, who tithe mint, and anise, and cumin." Here he rebukes them concerning tithes; and he does three things. First he sets down their custom; second he adduces the doctrine; third he sets down a certain likeness. The second is where it says, "these things you ought to have done"; the third where it says, "blind guides, that strain out a gnat," and so on. Hence he says, "Woe to you, Scribes and Pharisees," and adds "hypocrites," because their chief intention was pretense, "who tithe mint, anise, and cumin." It can be understood either as "you give tithes," or "you exact tithes"; hence there were very many priests and Levites, to whom it belonged to exact the tithes that were owed to them, as is found in Numbers 18:21 and Deuteronomy 14:22; therefore they were most diligent in exacting them, and so exacted down to the smallest things, even cumin and anise. "And have left the weightier things of the law, judgment, mercy, and faith." For certain things were owed to priests on their own account, such as the tithes on which they were to live; but to certain other things they were bound for the sake of God, such as doing judgment and mercy; hence the Lord required these of them, namely judgment and mercy; Psalm 100:1: "Mercy and judgment I will sing to you, O Lord." Likewise he wills faith for the sake of his own glory. Hence the things to which they were bound for God's sake, they did not attend to; hence he says, "and have left the weightier things of the law, judgment, and mercy, and faith." But concerning tithes, to which they were bound for their own sake, they took good care, according to Philippians 2:21: "All seek the things that are their own, not the things that are Jesus Christ's." Charity does the contrary, which "seeks not her own, but the things of Jesus Christ," 1 Corinthians 13:5. Likewise it can be said, "Woe to you who give tithes," because you give of the smallest things, of mint and cumin and things of this sort, and this in order to appear religious; but of the interior things you take no care, because you love neither mercy, nor judgment, nor faith; above, 12:7: "If you knew what this means, I will have mercy and not sacrifice, you would never have condemned the innocent." Origen says that by mint and cumin, etc., certain things can be understood which pertain to the decency of religion. Hence mercy, judgment, and faith are like foods, but the other, smallest things are like seasoning. Hence just as they put greater effort into their seasoning in preparing food than into the food itself, so also these men put more effort into having the knee bent before them than into the things that pertained to God.

"These things you ought to have done, and not to leave the other undone." Because he had said, "Woe to you who tithe," someone could say that the Lord was forbidding the giving of tithes; therefore he says rather the contrary, when he says "these things you ought to have done, and not to leave the other undone"; as if to say: you do not sin in these things, but in omitting those to which you are more bound. Therefore, "these things you ought to have done," that is, to exact tithes, "and not leave the other," namely judgment, justice, and faith, "undone." But here there can be a question about tithes. The Lord seems to establish a necessity of paying tithes; hence in the whole New Testament there is no mention so explicit as here. But is it had from a precept of the law? No: because in the law certain things are moral, certain ceremonial, certain judicial. Moral things are to be kept at every time and by all; ceremonial things by certain men and at certain times, as circumcision, and these were only in figure; likewise certain things are judicial, as that if anyone should steal a sheep, he should restore fourfold. Therefore the question is asked concerning tithes, whether tithes are a moral precept. And it seems not, because moral things belong to the natural law. But that alone belongs to the natural law which natural reason persuades. But it does not persuade one to give a tenth part any more than a ninth or an eleventh, and so on. Therefore it does not belong to natural right. Likewise, if tithes are ceremonial, then those who pay them sin. To this those who came before us have said that certain things are purely moral, certain purely ceremonial, certain have something moral and something ceremonial. "You shall not kill" is purely moral. Likewise, "you shall adore the Lord your God," and so on. If you say, "on the fourteenth day of the moon, in the evening, you shall offer a lamb," that is purely ceremonial. But if it is said, "remember to keep holy the sabbath day," it has something natural, or moral, and something ceremonial. Moral, namely that natural reason suggests that one should have some time free, in which one is free to pray to God. But that it be on the sabbath day, or on Sunday, etc., is judicial. Hence they say that the precept concerning tithes is partly ceremonial, partly moral. For they are for the sustenance of the poor and of those who are free for the service of God, or for preaching: for one who serves the community, it is fitting that he live from the community, and this is of natural right; but that it be a tenth part, this is ceremonial. But are they bound now? I say that the determination belongs to whatever prince has the power of establishing law; hence it is within the power of the Church to establish either a tenth, or a ninth, or the like. Hence they are bound, not because it is of natural right, but from the constitution of the Church.

"Blind guides, that strain out a gnat, and swallow a camel." In this part he sets down a likeness; hence he says "straining out a gnat." He who strains, swallows with difficulty. Hence he means to say that they put great care into the smallest things, and little into great things. Or by the gnat the smallest sins are understood, by the camel great ones, hence they put effort into small sins; and this is what he says, "swallowing a camel."

"Woe to you, Scribes and Pharisees, who cleanse that which is outside the cup and the dish." Above, the Lord rebuked the Pharisees for the pretense which they displayed outwardly which they did not have in the heart, but which they turned to profit; here for the pretense of purity which they showed outwardly. And here first as to the desire of temporal goods, or as to carnal sins; second as to spiritual things. And first he treats the first; second the second, where it says, "Woe to you... because you are like whitened sepulchers." Concerning the first he does two things. First he accuses their pretense; second he sets forth sacred doctrine, where it says, "You blind Pharisee," and so on. He therefore says, "Woe to you, Scribes and Pharisees, hypocrites, who cleanse that which is outside the cup," and so on. Note that this can be understood in two ways. In one way, that it is a proper statement; and he means to touch on the custom of the Pharisees, who put great fastidiousness into cleaning the outside, as is found above, that they observed cleanliness of pitchers and vessels; hence, "woe to you," who impose great solicitude in cleaning vessels, but not hearts. Hence there follows, "but within," that is, in the heart, "you are full of rapine and uncleanness." Jerome holds that it is a figurative statement, hence he holds that it should be understood of every cleanliness which is shown outwardly. In the dish food is served, in the cup drink. Now man is called a dish; and the food in which God delights is the good works which he does; John 4:34: "My food is to do the will of my Father." It is agreed that the use of the cup and the dish is not on the outward surface but the inward. He therefore cleanses the cup outwardly who prepares his body outwardly. But you are of this sort: "but within you are full of rapine and uncleanness." And he sets down two things, rapine and uncleanness, because there are two kinds of sins: carnal ones, which are consummated in the delight of the flesh, as gluttony and lust; other ones which are in the delight of the spirit, as pride and avarice, since avarice, as regards its object, holds with carnal sin; as regards its completion, since it is completed in the delight of the mind, namely in the desire for money, it holds with the spiritual. Hence he reproves avarice when he says "rapine." Now rapine properly occurs when what belongs to another is taken; thus the miser properly withholds what belongs to another: hence it is opposed to justice; Isaiah 3:14: "The spoil of the poor is in your house." Likewise "full of uncleanness," as regards gluttony and lust. The soul is rendered impure through passion, and no passion so depresses reason as gluttony and lust; Ephesians 5:3: "But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becomes saints."

Then he brings them back to sound doctrine: "You blind Pharisee, cleanse first the inside of the cup and of the dish." All exterior purity is from interior purity, as is found above, 6:22: "If your eye be single, your whole body shall be lightsome," and so on. Therefore he teaches that one should cleanse the heart, and thus the whole will be clean. Hence he says, "You blind Pharisee," and so on. Wisdom 2:21: "Their own malice blinded them." "Cleanse first what is within," because whatever is done outwardly, provided it be done from good will, is wholly good; Proverbs 4:23: "With all watchfulness keep your heart." Likewise it can be explained of the word of man: hence that which is within can be understood as the understanding of Sacred Scripture, Ecclesiasticus 15:3: "He fed him with the bread of life and understanding," in which wisdom is served. The bread of wisdom is the word of life. Hence some wish to adorn the word outwardly, and care nothing for the meaning. And these cleanse what is outside.

"Woe to you... because you are like whitened sepulchers." Here he accuses them as regards spiritual sins. And first he sets down the likeness; second he explains it. A sepulcher is so called where a dead body rests. The dead bodies of saints are the temple of God, in which God dwells; 1 Corinthians 3:17: "The temple of God is holy, which you are." The body is the dwelling of the soul, and the soul is the throne of God: thus, just as the body is the dwelling of the soul, so the soul is the dwelling of God; Psalm 10:5: "The Lord is in his holy temple," and so on. But the body of a sinner is a sepulcher, because it contains a dead thing, since the soul dies through sin; therefore the wicked are called a sepulcher; Psalm 13:3: "Their throat is an open sepulcher." In a sepulcher there is a dead body within, though sometimes on the outside there is some image which seems to live in its face; Apocalypse 3:1: "You have a name that you live, and you are dead." And therefore he says, "which outwardly appear beautiful," because of the ornament put on outwardly, "but within are full of dead men's bones, and of all filthiness," that is, of all putrefaction and all uncleanness. After this he explains it thus, "so you also outwardly indeed appear to men just," that is, men judge you just, "but inwardly you are full of hypocrisy and iniquity." This comprises carnal sins, avarice and gluttony, as was said above, under which vainglory is contained; John 12:43: "For they loved the glory of men more than the glory of God." Likewise under iniquity all spiritual sins.

Then, when he says, "Woe to you... who build the tombs of the prophets," he accuses them of feigning piety, and does two things. First he sets down their pretense; second their cruelty, where it says, "so you are witnesses against yourselves," and so on. Likewise they feign in two ways, in deeds and in words. Hence first he rebukes them concerning deeds; second concerning words. The second is where it says, "and you say, if we had been," and so on. He therefore says, "Woe to you who build the tombs of the prophets." But what of it? Did they not do well? Do not we do well, who place the bodies of saints in silver and golden shrines? Some say that they are not reproved for the deed, but for the intention, because their intention was evil; for they did it so that the memory of the crime of their fathers might be brought back into the memory of men: hence it was the custom that when something new happened, something was made to commemorate it. Hence they wanted the audacity of their ancestors, since they had dared to kill the prophets, to be in the memory of all. But this explanation does not agree with the letter. Therefore it must be said otherwise, that they are not blamed for this, but because they did this only to show outwardly the signs of piety, just as it is said above that they tithed mint and cumin. Likewise, "you adorn the tombs of the just." They adorned the tombs, and yet they had in mind to kill, out of pretense. Likewise, Chrysostom says, it is so in our own times, that if someone does many good deeds, adorns tombs, has a generous hand, and things of this sort; if he builds in stones, and intends vainglory, and does not walk in the ways of the Lord, it profits him nothing.

Likewise they showed piety in word: "and you say, if we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets." It is common that in the deeds of others everyone is a severe judge; hence if we see someone sinning, we judge it a great sin, but we make light of our own sin; therefore these sons recognized the malice of their fathers, but not their own; above, 7:5: "Cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother's eye."

Then he sets down their cruelty. And first in general; second in particular. And he sets down temporal punishment, where it says, "Behold I send to you prophets, and wise men, and scribes." Concerning the first he first describes the origin; second the imitation of evil; third he threatens punishment. He says therefore, "So you are witnesses against yourselves, that you are the sons of them that killed the prophets." But what fault was it to them, since it was not in their power? Therefore it seems that it ought not to be imputed to them. Note: sometimes a son does not imitate the sins of his father, sometimes he imitates his father's malice. If he does not follow his father's malice, it is not imputed to him. Sometimes it happens that one has a good father and a bad mother, and conversely, and he follows the goodness of the father, or of the mother. But if both are bad, it rarely happens that he does not imitate their malice. And the reason is that the children of the wicked grow accustomed to evils from the beginning; and to what they grow accustomed in youth, they cling more firmly, and therefore are more inclined toward evil. Likewise wicked parents, when they see their children doing something evil, do not chastise them; wherefore their sin is aggravated, so that the sins of the parents redound upon the children; Exodus 20:5: "I am the Lord your God, jealous, visiting the iniquity of the fathers upon the children." Therefore he says, "you are the sons of them," who have their malice; Wisdom 3:12: "their children are wicked." Hence you are sons by imitation: and this is what follows, "fill up then the measure of your fathers." It is not imperative, but declarative: "fill up," that is, you will fill up, as if a man were speaking, that is, you will kill me; John 13:27: "That which you do, do quickly." Or it can be permissive, that is, "you shall not be hindered by me," that is, "sometimes you wished it but I did not permit it; henceforth I shall not hinder it." Therefore, "fill up the measure of your fathers." But what does it mean by "fill up"? It must be seen that all things that happen, happen by the certain judgment of God. But in that judgment of God the punishment is not resolved at once, until it is entirely piled up and comes to its full measure: hence as regards the judgment of God their guilt was not yet fulfilled. Hence they killed the prophets, and their guilt is not yet fulfilled, but in me it will be completed. Therefore, "fill up the measure of your fathers." Isaiah 27:8: "In measure against measure, when it shall be cast off, you shall judge it." Or "fill up": the fathers sinned, but you fill up. One then fills up, when he arrives at as much as his fathers did. Therefore your fathers killed the prophets, and you fill up. Or it can be said that they sinned by killing servants, but these by killing the Son; hence they filled up the wickedness of their fathers. But the Lord offered himself willingly, and did not resist. Likewise he does not reproach them with their own sin, but only with that of their forefathers, because it belongs to a good shepherd to reckon the injury done to his own as his own.

Then he adds concerning the punishment, "serpents, brood of vipers," and so on. And it seems that he speaks quite fittingly of their guilt. The serpent is a venomous animal, and kills by its venom: thus these men are called serpents, because they killed the prophets. Of the viper also it is said that it dies in giving birth, so that the offspring gnaws through the mother's insides: thus, although they themselves were wicked, they reviled their fathers. Hence, you being such, "how will you flee from the judgment of hell"? According to the judgment of men you escape, but according to the judgment of God how will you escape? Hence it is necessary to have a clean heart. Job 19:29: "Flee from before the face of the sword."

Behold, I. In this part he sets forth their cruelty, and adds the temporal punishment. And first he does the first; second he adds the punishment. And first he sets forth the benefit; second the fault; third the magnitude of the punishment. Hence he says, "Behold, I send to you prophets, and wise men and scribes," and so on. And it can be referred to that which immediately follows, or to that whole which follows. If to the whole, then it has a plainer sense. Thus I say that you are about to fill up, and that you are serpents, and so on. Hence, "I send to you prophets, and wise men, and scribes," and some of them you will kill, because you are such as have been accustomed to kill. Or otherwise, so that it is referred to the whole. The Lord wills that judgment be not only just, but that it appear just, so that others may take examples from it. Hence if someone has a good purpose, the Lord rewards him for the good purpose, and thence gives him the will to carry out a good work; so on the contrary, when someone has an evil purpose, and is full of evil will, according to what is said in Hosea 2:6: "I will hedge up your way with thorns," he stirs up the wrath of God, and from the wrath of God it comes about that his malice is made manifest. Therefore, "I send to you prophets, and wise men, and scribes"; and you will kill them. And he says "behold," because it is at hand, because he sent the apostles; hence Acts 1:8: "and you shall be my witnesses in Jerusalem, and in all Judea and Samaria, and even to the end of the earth."

But note that in this, that he says "I send to you prophets, and wise men, and scribes," he signifies the various gifts of the Holy Spirit. To one is given the gift of wisdom, to another kinds of tongues, and so on. 1 Corinthians 12:10. The apostles had all these gifts. They had the gift of prophecy in telling future things; Joel 2:28: "I will pour out of my spirit upon all peoples, and your sons and your daughters shall prophesy." Likewise wisdom, because they knew all things; Luke 21:15: "I will give you a mouth and wisdom, which all your adversaries will not be able to resist and contradict." Likewise they were scribes, because they had understanding of Scripture; Luke 24:45: "he opened their understanding, that they might understand the Scriptures." And why does he foretell this? So that the disciples, thinking on what they have heard, might more easily endure it. Likewise, to convict their malice, because just as their fathers killed the prophets, so these would kill the apostles; hence "some of them you will kill," as is found in Acts 12:2, because Herod killed James the brother of John with the sword, seeing that it pleased the Jews. Others were crucified; hence also "you will crucify." For this was the vilest death, therefore they killed Christ by this death, according to that saying of Wisdom 2:20: "let us condemn him to a most shameful death." And "you will scourge." Acts 5:40 says that, having beaten them, they charged them that they should not speak at all in the name of Jesus. And "you will persecute." This is evident from how they persecuted Paul. And above, chapter 10:23: "if they persecute you in one city, flee into another." Further, the punishment is set forth, which, because it seemed grave, he therefore confirms: "Amen I say to you, all these things shall come upon this generation."

He says: that upon you may come all the righteous blood, from the blood of Abel the just even unto the blood of Zechariah the son of Barachiah. Who this Abel is, is known, because he was killed by Cain his brother. But who this Zechariah was is not established. It is read that there were three Zechariahs. One the son of Barachiah, who was the eleventh among the prophets. But it cannot be understood of this one, because there was not yet an altar. Another was the father of John, and whose son he was is not found; but Chrysostom says that he was killed on account of Christ, because in the temple there was a place of the virgins, and when the Virgin Mary was sitting in the place of the virgins, the Jews wanted to expel her from the place; which Zechariah forbade, defending her, and on account of this he was killed. Another is said to be the son of Jehoiada, whom Joash killed in the court of the temple, therefore "between the temple and the altar"; hence the place agrees, but the name is discordant. But yet Jerome says that it is interpreted "blessed of the Lord," and the holiness of his father Jehoiada the priest is thereby designated. And he says that he himself saw the Gospel of the Nazarenes, and there it was contained, "the son of Jehoiada." But why it begins with this Zechariah can be a question of the letter. The reason, however, seems to be that although the preceding [killings] were more frequent, yet these were the ones found in Scripture. Or otherwise, that Abel was a shepherd, Jehoiada a priest; therefore by these two are signified the laity and the clergy. Hence every punishment for the killing of men shall come upon you. Or otherwise, because some are active, some contemplative; hence both are signified by these two. But "amen I say to you, that all these things shall come upon this generation."

But how can it be that all these things come upon this generation? Is one punished for another? Ezekiel 18:20: "the son shall not bear the iniquity of the father." How then upon this generation? Jerome solves this, [saying] that it is customary in Scripture that the whole generation of the good is taken for one generation, concerning which in Psalm 111:2: "the generation of the upright shall be blessed." Concerning the generation of the wicked, above, 12:39: "an evil generation seeks a sign." Chrysostom says thus: some sin, but God does not immediately avenge; hence in Psalm 7:12: "does he grow angry every day?" But some, when they sin, are never corrected, but change for the worse; 2 Timothy 3:13: "but evil men and seducers shall grow worse and worse"; and then the Lord waits until their malice is completed. Hence these, in whom the malice will be completed, bear the weight of the whole as regards the temporal punishment, yet as regards the eternal punishment, each bears his own. Hence it will be so great that it will seem that they suffer for all; hence Exodus 32:34, it is said that this sin is reserved until the day of vengeance. Just as there was a fullness of good things for those who believe in Christ, so a fullness of evils for those who killed Christ; therefore he says, "all these things shall come upon this generation."

But what is this punishment? The destruction of the city of Jerusalem. And since he intends to speak of the destruction of the city, therefore he turns himself to the city, saying, "Jerusalem, Jerusalem." And first he sets forth the offense; second he commemorates the benefits; third he foretells the punishment. The second is there: "how often would I have gathered your children ... and you would not?" The third is there: "behold, your house shall be left to you desolate." He says therefore, "Jerusalem, Jerusalem"; and this doubling designates the affection of one who pities; hence it is said in Luke 19:41, that seeing the city he wept over it. "You who kill the prophets"; Acts 7:52: "which of the prophets have not your fathers persecuted?" And he says "you who kill," not "you who have killed," because they were still persevering in malice. This is that Jerusalem, of which it is said in Ezekiel 5:6: "this is Jerusalem, I have set her in the midst of the nations, and the countries around her, and she has despised my judgments." They could excuse themselves: "we had no one to tell us"; therefore he says, "and you stone those who are sent to you"; hence "I sent prophets and many helps, and you did not recognize [them]."

"How often would I have gathered your children together, as a hen gathers her chicks under her wings, and you would not?" In this is designated the perpetuity of his divinity, according to what he himself says, John 8:58: "before Abraham was made, I am." Hence Christ himself sent prophets, patriarchs, and angels. Whenever he sent, he willed to gather, and so on. Those are gathered who are converted to the Lord, because in him sinners are united; those are scattered who are separated from unity. Hence, "I would have gathered [you] as a hen gathers her chicks under her wings." It is said that there is no animal so compassionate to its young as the hen. The hen defends [them] from the kite, and exposes her life for them, and gathers them under her wings. Thus Christ has compassion on us: "surely he himself bore our infirmities," Isaiah 53:4. Likewise he exposed himself to the kite, that is, the Devil; Deuteronomy 31:27: "while I am yet living and going in with you, you have always acted contentiously against the Lord."

But against this: the Lord willed, and these did not will: therefore their evil will prevailed over the will of God. Hence it must be said: as often as I willed, I did it, but with you unwilling, I did it when I did it; hence your will hindered it, so that I did not do it. Or, that he sent prophets was a sign that he willed to gather [you], and you were unwilling. Then follows the punishment: "behold, your house shall be left to you desolate." The whole people was honored on account of Jerusalem, and Jerusalem on account of the temple; therefore it is said, "your house shall be left," that is, the temple, or the dwelling; Psalm 68:26: "let their habitation be made desolate." Or the house is called desolate when it lacks its proper inhabitant; Psalm 10:5: "the Lord is in his holy temple." Hence it is said "to leave" with respect to the indwelling; therefore, "you shall not see me henceforth," etc., because I was with you through the power of my divinity, and afterward I was [with you] bodily, but I will withdraw from you. But now "your house shall be left to you desolate, and you shall not see me henceforth," neither bodily, namely after the Passion, nor spiritually.

But is this true, that none of the Jews saw him, since nevertheless many were converted to him? Therefore he says, "until you say: blessed is he who comes in the name of the Lord," because when you shall confess [him], then you will see through faith. Or otherwise, he secretly designates the second coming: they saw him in the body, but they did not have this seeing until the second coming, in which you will be able to say, and you will recognize, that I am he who is blessed who comes in the name of the Lord.