Chapter 23 Debates with the Pharisees

Lecture 1 Evil works of the Pharisees

^23:1 Then Jesus spoke to the multitudes and to his disciples, [n. 1832]

1831 . It was shown above how the Pharisees and the scribes were provoked by Christ’s glory, and also by his wisdom, with which he crushed them; and now he shows how they were provoked by the justice with which he accused them; and he does two things:

first, he teaches some things;

second, he refutes some things. The second is at but woe to you scribes and Pharisees (Matt 23:13).

Concerning the first, he does two things:

first, he sets forth their dignity;

second, he reveals their intention in the use of authority, at and all their works they do in order to be seen by men .

Concerning the first, he does three things:

first, he commends their authority;

second, he teaches the crowds to show obedience with caution;

third, he gives the reason.

The second is at therefore all things whatever they will say to you, observe and do ; the third, at for they say, and do not .

^23:2 saying: The scribes and the Pharisees have sat on the chair of Moses. [n. 1832]

1832 . It says therefore, then Jesus spoke to the multitudes . It should be continued in the following way. The Lord confounded them so greatly that they neither dared to ask questions nor knew how to respond. But, in accordance with what Chrysostom says, a speech which refutes and does not instruct is useless; so he turns himself toward the crowds and toward his disciples, and instructs them.

But one should know that some men hear him as disciples, others as the crowds: as disciples, those who perceive truth with the mind; if you continue in my word, you will be my disciples indeed (John 8:31). As the crowds, those who cannot grasp truth with the mind. For this reason, sometimes he turned his words toward the crowds, sometimes toward the disciples, and sometimes toward both; and in different ways, for to the disciples by speaking high things, as is said in John, all things whatever I have heard of my Father, I have made known to you (John 15:15). But sometimes, toward the crowds, he sets out parables, as is said above. But he speaks to both about the necessity of salvation, and such are these words.

The scribes and the Pharisees have sat on the chair of Moses . A chair properly belongs to teachers, and for this reason those who are the successors of Moses are said to sit on a chair; Moses commanded a law in the precepts of justices (Sir 24:33). Hence those who taught the law of Moses sat on the chair of Moses. And in the law there were contained some things pertaining to faith, and some things pertaining to good behavior. Those pertaining to faith were the things in which Christ was prefigured; hence he says, for if you believed Moses, you would perhaps believe me also (John 5:46). Likewise the moral precepts were contained in the law; Moses commanded a law in the precepts of justices (Sir 24:33).

1833 . But one should note that on 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 a small part of its interior sense; the disciples of Christ, who ponder the whole. And they are not called disciples of Moses, but of Christ; and beginning at Moses and all the prophets, he expounded to them in all the Scriptures, the things that were concerning him (Luke 24:27).

. Then he warns them to obey with caution; and he does two things: 1834

first, he exhorts to obedience;

second, to caution.

^23:3 Therefore, all things whatever that they will say to you, observe and do, but according to their works, do not; for they say, and do not. [n. 1835]

1835 . Observe , namely in the heart, and do in deed whatever they will say to you ; and you will come to the priests of the Levitical race, and to the judge (Deut 17:9–11), and afterwards, and you will do whatever they will say , and there follows, and you will follow their sentence . And the Apostle: obey your prelates (Heb 13:17). And this is against the Manichees, who said that the old law is not good. And it is clear that it is good, because the Lord commanded that it be preserved.

. But someone could object: so we should keep the legal observances, which is against the teaching of the apostles (Acts 15:29). 1836

One should know that the authority of a lawgiver should always be preserved according to his intention; but a legislator says some things to be kept always, and such things should always be kept; but he says some things which are like shadows, as is said, which are a shadow of things to come (Col 2:17). Therefore the moral precepts are commanded, according to the intention of the legislator, that they may be kept always; but the legal observances are commanded for a time only, namely for the time before Christ. Hence before that time they should be kept, afterwards not: for those who would keep them do injury to Christ.

And Augustine sets out an example. If someone should say, I will eat tomorrow, these words are a sign of this thing; and if he were to say the same thing after having eaten, he would not speak well. In this way since those legal observances were signs of the Christ to come, after Christ has come those who would keep them do not keep them well. Hence, therefore all things whatever they will say to you, observe and do , according to the intention of the lawgiver.

1837 . But according to their works, do not . Here he teaches caution. You should know that a prelate is put in command that he may teach, not only by teaching, but also by his life. And we should pattern ourselves to him as regards the things he teaches, because, as is said, if any one preach to you a gospel, besides that which you have received, let him be anathema (Gal 1:9). Similarly, we should also be conformed to him in life. For his life should be an example for us, as is the life of Christ; hence, be followers of me, as I also am of Christ (1 Cor 4:16). Truly, these men do not disagree by doctrine, but by their life; so their doctrine should be heeded, but their life avoided.

1838 . For they say, and do not . Here he gives the reason. And

first, he sets out the reason;

second, he explains it, at for they bind heavy and insupportable burdens .

1839 . You say, whatever that they will say to you, observe and do , because they say to do good, but they say, and do not ; and for this reason you should not act according to their works, because you, who teach that one should not steal, steal. But to the sinner God has said: why do you declare my justices, and take my covenant in your mouth? (Ps 49:16)

^23:4 For they bind heavy and insupportable burdens, and lay them on men’s shoulders; but with a finger of their own they will not move them. [n. 1840]

1840 . For they bind heavy and insupportable burdens . For the Lord wishes to magnify their malice, because they say, and do not . If they simply said and did not do, this would still be tolerable; but this is not enough for them, for they add the heaviest burdens to God’s precepts. And so their presumption is noted, for they bind other burdens beyond the burdens imposed by God, for they make new observances (Mark 7:2), that they forbade one to eat bread without frequent washing of hands, contrary to, loose the bands of wickedness, undo the bundles that oppress (Isa 58:6). Likewise, there is noted the cruelty of those who impose burdens, contrary to, his commandments are not heavy (1 John 5:3). For my yoke is easy and my burden light (Matt 11:30). Likewise, their indiscretion is noted, because if they imposed a heavy burden on a strong man it would be no great thing; but they impose unbearable burdens on the weak: for that which exceeds the powers of the one bearing it cannot be carried. Which neither our fathers nor we have been able to bear (Acts 15:10). Likewise, their excessive severity is noted, because if they imposed a burden and were lenient, it would yet be enough; but they command out of a certain violence.

They lay them on men’s shoulders , hence they are excessive in speaking. Likewise, they are excessive in not doing, because there are some men who do not want to accomplish the whole job, yet want to accomplish something. Likewise there are some who, although they do not want to do something difficult, yet they want something light. Likewise there are some who, although they do nothing, yet they have the desire for doing.

But those who do not will any of these things go beyond excess in malice; hence he says, but with a finger of their own they will not move them . Hence, not only do they not do, but they do not wish at the very least to move a finger of their own , that is, they do not wish to begin. Likewise not even to do easy things, which are signified by the finger. Therefore you should do what they teach, but they should not be followed with regard to works, because they do not even do the slightest things. Chrysostom says: they are the sort who say great things, and do little; such men are similar to those who collect the tributes, who make others pay large sums beyond what the tribute requires, but they themselves pay nothing. I will not see you teaching great things, but doing little. Hence the Lord will spare you more if you incline toward mercy than if you incline toward severity .

^23:5 And all their works they do in order to be seen by men. For they make their phylacteries broad, and enlarge their fringes. [n. 1841]

1841 . And all their works they do in order to be seen by men . Here he sets forth their intention; and he does two things:

first, he reveals their intention;

second, he warns the disciples to avoid them. And

first, he sets forth the intention;

second, he explains, at for they make their phylacteries broad .

1842 . What is the reason why they talk and do not do? Because they are incorrigible. And the reason why a man is difficult to correct, or incorrigible, is that he seeks his own glory. Hence Chrysostom: take away vainglory from a cleric, and you will cut off all other vices without labor . Hence he begins from this, saying, and all their works they do in order to be seen by men ; for they loved the glory of men more than the glory of God (John 12:43). Hence he says, all their works they do , because they do not only one, but all, in order to be seen by men , contrary to what is said above, do not be like the hypocrites (Matt 6:16). Therefore, do not be made like to them.

1843 . There follows the explanation: for they make their phylacteries broad . And he does two things:

first, he says what they do;

second, what they seek: for they love the first places at feasts .

1844 . What do they do? They do not do burdensome things, but they do well some things which are exteriorly evident; hence Bernard: they carry the garments of holiness, and this is not burdensome, which they showed in the phylacteries and in fringes . For it says, and you will bind them as a sign on your hand, and they will be and will move between your eyes (Deut 6:8). On your hand , i.e., in the completion of works, and between your eyes , i.e., in your contemplation. So these men, desiring glory, that they might seem to be zealous for the commands of God, wrote the commandments on little pieces of paper and placed them before their eyes, and they called this a phylactery, and they made these things wider, that they might be better seen by men; hence it says, for they make their phylacteries broad . Likewise, it says about fringes that the Lord commanded that they make fringes, because he desired that the Jewish people be marked off from the other peoples (Num 15:38). And these men, the better to show that they were religious, made the fringes large, and bound on thorns, that they might be seen to prick themselves, that they might remember that they are Jews. So they showed nothing but exterior things; they come to you in the clothing of sheep (Matt 7:15).

^23:6 And they love the first places at feasts, and the first chairs in the synagogues, [n. 1845]

^23:7 and salutations in the market place, and to be called by men, Rabbi. [n. 1845]

1845 . And what do they seek? To be seen by men . And this glory is shown in three things. In the first place, in reverence shown, and in the praise of a name. For those who seek glory seek one of these, or all of them.

And these men sought the first place in the holy place and in the common place; hence in the common place, he says, they love the first places at feasts . For they wanted to sit at the head of the table, contrary to, when you are invited to a wedding, do not sit down in the first place (Luke 14:8). And he says, they love , because their authority is not reproached, but their inordinate appetite. For some are in the first place bodily, who nevertheless sit in the last place in their heart; and, vice versa, some sit in the last place, that it may be said, look, this man is humble, and thus , but in the first place in their heart, because they seek glory from there.

Likewise they seek the first place in the holy place, in the Church; hence he says, and the first chairs in the synagogues , contrary to, seek not of the Lord a pre-eminence, nor of the king the seat of honor (Sir 7:4).

Likewise, they desire reverence, hence he says, and salutations in the market place , i.e., to be greeted and honored by men, and to have hats taken off in their presence, and knees bent before them; and they desire to be called by men, rabbi , i.e., to be praised as teachers. Origen applies this to those who desire dignities in the churches: for there is the dignity of the archdeacons, of the deacons, of the priests, of the bishops. There are deacons so that they may be in charge of the tables (Acts 6:2). Hence those desire the first places who desire the place of deacons. Likewise a chair properly belongs to priests; so those love chairs who love the place of priests. And properly, those who should be teachers are the bishops; hence those desire to be called rabbi who love to be bishops.

^23:8 But you, do not be called Rabbi. For one is your Master; and you are all brethren. [n. 1846]

1846 . But you, do not be called Rabbi . In this part he wards men away from the imitation of glory;

second, he invites them to humility, at he who is the greatest among you will be your servant .

And one should note that those who have the first place must instruct and govern; of which the first is proper to teachers, the second to fathers.

And therefore,

first, he forbids vainglory with respect to both;

the second is at and call none your father upon earth .

Concerning the first,

first, he sets out the lesson;

second, he gives the reason.

1847 . He says therefore, but you, do not be called Rabbi ; contrary to what is said, let the priests who rule well be esteemed worthy of double honor: especially they who labor in the word and doctrine (1 Tim 5:17). It can be said, do not , i.e., do not solicit it.

1848 . And he adds the reason: for one is your Master , namely God; I will hear what the Lord God will speak in me (Ps 84:9).

But what does he wish to say? It is said that he is properly called a master, or teacher, who has the teaching from himself, and not he who passes on to others what is handed down by another. And thus only one is the teacher, namely God, who properly has doctrine; but by service, many are teachers. If you seek authority, you seek what is God’s, but if you seek service, you seek what belongs to humility; hence he adds, he who is the greatest among you will be your servant , i.e., will consider himself a servant. Chrysostom says that just as God is one by nature and many by participation, so also there is one teacher naturally, and many ministerially.

1849 . But can a man know that he does not have the teaching from himself? It is plain, because then it would be in his will to give teaching to whom he would; but he cannot, rather it belongs only to God, who interiorly illuminates the heart. And there is a clear example in health, for a doctor heals, since he administers certain things exteriorly, but nature is the principal healer, while the doctor administers certain aids; and the doctor heals like nature, namely by leading things back to a mean. So it is with knowledge, because the beginning is in us by nature, namely the intellect. One who teaches supplies certain aids to teaching, just as a doctor does toward health, but only God works in the intellect. Hence, one is your Master , so you should not be called teachers.

1850 . Likewise, he shows that they should not love the authority of a father: and you are all brethren , and this shows his point from equality of condition. In teaching authority he makes no distinction in quality of condition, but in fatherhood he assigns a condition, hence he says, you are all brethren , because you are from me as from a father; behold I will send you Elijah the prophet (Mal 4:5), and afterward, and he will 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; who according to his great mercy has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead (1 Pet 1:3). Hence one does not have authority over another.

^23:9 And call none your father upon earth; for one is your Father, who is in heaven. [n. 1851]

1851 . And there follows: and call none your father upon earth , for since you are children of a heavenly Father, you should not have a father on earth. He is properly said to have a father on earth who seeks an inheritance on earth; and he has a Father in heaven who seeks an inheritance in heaven; unto an inheritance incorruptible, and undefiled, and that cannot fade, reserved in heaven for you (1 Pet 1:4).

Why then are the greater men called fathers in monasteries? One should say that it is as regards authority; as you reading, may understand my knowledge in the mystery of Christ (Eph 3:4) .

For one is your Father . As above: our Father who art in heaven (Matt 6:9).

^23:10 Neither be called masters; for one is your Master, Christ. [n. 1852]

1852 . Likewise, neither be called masters; for one is your Master, Christ . Hence Christ attributes teacherhood to himself, for Christ is the Word; and so it belongs to him to teach, for no one teaches except through a word. Likewise, he is a teacher with regard to his human nature, because he was sent that he might teach; no man has seen God at any time: the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18). Likewise, you call me Master, and Lord (John 13:13).

^23:11 He who is the greatest among you will be your servant. [n. 1853]

1853 . He who is the greatest among you will be your servant . After he has withdrawn them from pride, he exhorts them to humility. And

first, he sets out the exhortation;

second, he gives the reason.

1854 . And this can be continued in this way. Chrysostom: you should not be called fathers, nor teachers; hence you should not solicit this, but rather humility . Hence, he who is the greatest among you will be your servant , i.e., should present himself as a servant. Hence, let a man so account of us as of the ministers of Christ (1 Cor 4:1).

Or in another way. He had spoken thus: do not be called Rabbi , hence they would say to him: do you want that there be no prelateship on earth? The Lord says: I do not want this, rather I want that he who is the greatest among you will be your servant , i.e., should not present himself as superior, but as a servant; ourselves your servants through Jesus (2 Cor 4:5). And this is what is said in Luke, for who is greater, he who sits at table, or he who serves? (Luke 22:27).

^23:12 And whoever will exalt himself will be humbled: and he who will humble himself will be exalted. [n. 1855]

1855 . Then he gives the reason: and whoever will exalt himself will be humbled: and he who will humble himself will be exalted . Hence in the canticle of the Virgin, he has put down the mighty from their seat, and has exalted the humble (Luke 1:52).

Lecture 2 Curses of the Pharisees

^23:13 But woe to you scribes and Pharisees, hypocrites; because you shut the kingdom of heaven against men, for you yourselves do not enter in; and those who are going in, you do not suffer to enter. [n. 1858]

1856 . After he had instructed the disciples and the crowds about the caution which they should have regarding the teaching of the Jews, here he turns his words toward the scribes, by rebuking them.

First, he rebukes them about the pretense of religion, while they were irreligious;

second, about the pretense of purity, while they were impure;

third, about the pretense of piety, while they were impious. The second is at woe to you scribes and Pharisees, hypocrites; because you make clean the outside of the cup . The third, at woe to you scribes and Pharisees, hypocrites; who build the sepulchres of the prophets .

In those things which pertain to religion, some things are owed by the priests to the people, and some things the other way around.

First, therefore, he sets out their malice in those which are owed by the priests;

second, in those which are owed by the people, at woe to you blind guides, who say: whoever will swear by the temple .

A priest owes one thing to the subject already converted, and another thing to the unconverted. To the unconverted he owes that he convert him; to the converted he owes teaching; for the lips of the priest will keep knowledge (Mal 2:7). Likewise, he owes intercession; for every high priest taken from among men, is ordained for men in the things that appertain to God (Heb 5:1). And these men did evil things in both; hence

first, he accuses them of the first;

second, of the second, at woe to you scribes and Pharisees, hypocrites; because you devour the houses of widows .

1857 . In all these reproaches he points to himself as the Son of him who gave the old law. In Deuteronomy, there are curses given to those who would not persevere in the law, and after that are given blessings (Deut 26, 28). But since he had come to unbind the curses of the law, first there were blessings given above, at blessed are the poor in spirit (Matt 5:3). But near the end of his teaching he gives a curse. So they reproach badly who reproach the old law because curses are contained in it, for just as it is in the old law, so it is in the new. For just as in the law only those who transgressed were cursed, so also here; my son, do not reject the correction of the Lord (Prov 3:11).

1858 . But why does he say, you shut the kingdom of heaven against men ? The beatitude of eternal life is called the kingdom of heaven; above, unless your justice abound more than that of the scribes and Pharisees, you will not enter into the kingdom of heaven (Matt 5:20). Likewise, Sacred Scripture is called a kingdom; above, the kingdom of God will be taken from you (Matt 21:43), i.e., the understanding of Sacred Scripture. To either kingdom, Christ is the door; I am the door. By me, if any man enter in, he will be saved: and he will go in, and go out, and will find pastures (John 10:9). What therefore is shutting the kingdom except that these men were shutting it through bad teaching and a bad life? Only that which is opened can be shut. The teachings about Christ were open, but these men were shutting them, because they made them obscure. Then will the eyes of the blind be opened, and the ears of the deaf will be unstopped (Isa 35:5). When the Lord was working this miracle, this Scripture was opened, but they were shutting it, saying, he casts out devils by Beelzebub, the prince of devils (Luke 11:15). Likewise, they were shutting the kingdom through a bad life, when by bad example they led men into sinning; 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 (Ps 1:1). He properly sits in the chair of pestilence who accepts the duty of teaching and corrupts the people through a bad life. A judge also destroys a man by an unjust judgment, yet he hands down an unjust judgment to no end. For the power of binding and loosing is given for building up, not for pulling down. Hence it can be said to him, but woe to you . . . because you shut the kingdom of heaven against men . Likewise, anyone who impedes entrance into the kingdom undoubtedly acts badly; hence there follows, for you yourselves do not enter in; and those who are going in, you do not suffer to enter , i.e., others to be converted. Hence, but you have departed out of the way, and have caused many to stumble at the law (Mal 2:8).

^23:14 Woe to you scribes and Pharisees, hypocrites; because you devour the houses of widows, praying long prayers. For this you will receive the greater judgment. [n. 1859]

1859 . Woe to you . . . because you devour the houses of widows, praying long prayers . This is the second woe, in which pretense is touched upon as regards prayer.

And first, he accuses them of voraciousness, when he says, you devour the houses of widows , because whatever they did, they turned the whole thing to gluttony, such that Maccabees applies to them: the temple was full of the riot and revellings of the gentiles (2 Macc 6:4).

The houses of widows , i.e., widows’ supplies. But why the houses of widows more than others? The reason is that they aimed more at seducing women, because men are wiser and more discerning, nor are they deceived as quickly. Likewise, women have an affection more prone to generous giving; but as it becomes women professing godliness, with good works (1 Tim 2:10).

Likewise, the houses of widows , because a woman who has a man has him as head and counselor, so that way she is not deceived. Likewise, a married woman does not have her house at her own disposal, but a widow does; so she is more able to give than a married woman, and so they made more profit among them than among the others, since there was more to be given to them. Hence the Psalm befits them well: they have slain the widow and the stranger (Ps 93:6).

And this in prayer. Praying long prayers , owing to the pretense of sanctity: and thus they were turning prayer to profit, and profit to glory.

1860 . Hence they could be reproached for gluttony, for plundering, and because they pretended sanctity; and so there follows, for this you will receive the greater judgment , i.e., you sin more. And why? Because if someone pillages using the devil’s weapons, he sins; if using God’s weapons, he sins doubly, because he sins against God and against his neighbor. Or greater , because you take from them what you should have given. Or greater , as is said, and that servant who knew the will of his lord, and did not prepare himself, and did not according to his will, will be beaten with many stripes (Luke 12:47).

^23:15 Woe to you scribes and Pharisees, hypocrites; because you go round about the sea and the land to make one proselyte; and when he is made, you make him the child of hell twofold more than yourselves. [n. 1861]

1861 . Woe to you scribes and Pharisees, hypocrites; because you go round about the sea and the land to make one proselyte . And this is explained in two ways, according as it is referred to the time after Christ or to the time before Christ.

If to the time after, in this way he speaks of future things as present things. For he foresaw that the Jews would be scattered through the whole world, and that they would convert others to their law, and would turn aside from Christ those whom they could. And for this reason it says, you go round about the sea and the land . Those are called proselytes who are converted to their faith from the gentiles or from Christians; and since he foresaw that they would convert some from Christians to their own faith, he says this. And he says, one , because only a very few were converted. So they enter that curse which is found in Hosea, I found Israel like grapes in the desert (Hos 9:10). And when he is made a Jew you make him the child of hell twofold more than yourselves : for he is first a gentile and then a Jew, and then he has a double sin, namely that of the gentiles and that of the Jews, for since he is a Jew, he becomes a partaker in the killing of Christ; but if he is a Christian and then a Jew, he is made worse twice over, for he dishonors the gift of the Holy Spirit, which he had received in the sacraments. Likewise, he becomes a partaker in the sins of the Jews; you are of your father the devil (John 8:44).

1862 . It can also be referred to the time before Christ, because before Christ they were converting some men to their faith. And this is clear, because any man loves himself more than another; therefore if they converted others for the sake of saving a soul, all the more should they have taken care for the salvation of their own, but they did not take care. But they did this whole thing for profit, because they wanted to increase the offerings; hence their teaching was futile. And when he is made, you make him the child of hell twofold more than yourselves ; for first he was converted to Judaism and then was scandalized, and thus afterward was converted again. Hence, for it had been better for them not to have known the way of justice, than after they have known it, to turn back (2 Pet 2:21). Similarly, in another way. Before he was a Jew he refrained from evil things, at least for the sake of the praise of men, but not afterwards: hence, for when the gentiles, who do not have the law, do by nature those things that are of the law; these not having the law are a law to themselves (Rom 2:14). Hence they took example from the evil.

^23:16 Woe to you blind guides, who say: whoever will swear by the temple, it is nothing; but he who will swear by the gold of the temple, is a debtor. [n. 1863]

1863 . Woe to you, blind guides . In this he shows how they are pretenders of sanctity in those things which are owed to prelates:

first, concerning offerings;

second, concerning the tithe, at woe to you . . . you tithe mint .

Observe: first, he sets out their tradition; second, he convicts them with three arguments.

The first part, where the tradition is set out with an argument, has two parts. The second is at and whoever will swear by the altar .

These men turned the whole of religion to profit, to draw men in to make offerings. There was much gold placed in the temple: hence they said that if someone swore by the temple, he owed nothing; but whoever swore by the gold obligated himself to as much as he swore.

Likewise there was a second tradition, for there was an altar there and many things were offered on the altar. Hence they said that whoever swore by the altar paid nothing, but whoever swore by the offering, bound himself to the fulfillment of the offering. And why? That they might profit by the penalties, and that they might elevate the offerings by sanctity, and that men might be urged on to offering more.

And first, he sets out the first part; second, the second.

Concerning the first, he does two things:

first, he sets forth the tradition;

second, a refutation, at you foolish and blind .

1864 . He says therefore, woe to you, blind guides . The same thing is said above, they are blind, and leaders of the blind (Matt 15:14); his watchmen are all blind (Isa 56:10). Who say: whoever will swear by the temple, it is nothing , because it is impossible that this man build another temple; but he who will swear by the gold of the temple , i.e., by gold, is a debtor , namely of that gold.

^23:17 You foolish and blind; for which is greater, the gold, or the temple that sanctifies the gold? [n. 1865]

1865 . Next he sets out a refutation: you foolish and blind; for which is greater, the gold, or the temple that sanctifies the gold? It is agreed that what is in the temple is holy by reason of the temple, hence someone who steals something in the temple commits a sacrilege: hence it is greater to swear by the temple than by the gold. Chrysostom: against certain men who say that to swear by God is nothing . Hence those who swear by God believe that they swear nothing; but when they swear by the holy Gospel of God, they think it a great thing. Hence it can be said to them: which is greater, God or the Gospel? It is agreed that God is greater. 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 Gospel of God swears with a certain deliberation and solemnity, and so sins more seriously.

^23:18 And whoever will swear by the altar, it is nothing; but whoever will swear by the gift that is upon it, is a debtor. [n. 1866]

1866 . Hence he sets out the second part of the tradition: and whoever will swear by the altar, it is nothing; but whoever will swear by the gift that is upon it, is a debtor .

^23:19 You blind; for which is greater, the gift, or the altar that sanctifies the gift? [n. 1867]

^23:20 He therefore who swears by the altar, swears by it, and by all things that are upon it: [n. 1867]

^23:21 And whoever will swear by temple, swears by it, and by him who dwells in it. [n. 1867]

^23:22 And he who swears by heaven, swears by the throne of God, and by him who is seated there. [n. 1867]

1867 . Next he sets out a condemnation: you blind: for which is greater, the gift, or the altar that sanctifies the gift? For the gift is only made holy by the altar.

He therefore who swears by the altar, swears by it, and by all things that are upon it . Here he sets out another argument. The temple contains the gold, and not the other way around: similarly, the altar contains the gift, and not the other way around. Hence he who swears by the temple, swears by the gold which is in the temple; and he who swears on the altar, swears by that which is on it.

And there follows another argument: and whoever will swear by the temple, swears by it, and by him who dwells in it . These men said, whoever will swear by the temple, it is nothing . But he wishes to show that he who swears by the temple, swears by God, because he only swears by the temple as it is sanctified, and it is only sanctified by God. Therefore he who swears by the temple, swears by God.

Then another argument is set out: and he who swears by heaven , only swears by it because it is the throne of God, and because God’s power is manifested there; hence, and he who swears by heaven, swears by the throne of God , and by him who is seated there . The Lord is in his holy temple, the Lord’s throne is in heaven (Ps 10:5). And this is introduced by way of likeness.

1868 . But mystically, according to Origen, he mentions the temple, the gold, and the altar, which things signify the contemplative and the glorious life. The contemplative is signified by the gold, which signifies the subtle thought-out sense of Scripture itself: for however reasonable it may seem, it is nothing unless it is in the temple, i.e., unless it is confirmed in Sacred Scripture. The altar signifies the heart, which should have in it the fire of devotion; this is the perpetual fire which will never go out on the altar (Lev 6:13). The offerings signify services and offerings which cannot do any good unless they proceed from a holy heart, or from a holy altar; above, if your eye be sound, your whole body will be lightsome (Matt 6:22). The glorious life is signified by the throne: God is there, who exceeds the universe.

Or, by the altar and the temple we understand Christ: for he called himself the temple; destroy this temple, and in three days I will raise it up (John 2:19). Likewise, he is called the altar; we have an altar, whereof they have no power to eat who serve the tabernacle (Heb 13:10). Hence whatever good we do, unless it is sanctified in this temple, i.e., Christ, it does no good; hence the whole thing is contemptible unless it is referred to Christ.

^23:23 Woe to you scribes and Pharisees, hypocrites; because you tithe mint, and anise, and cummin, and have left the weightier things of the law: judgment, and mercy, and faith. These things you ought to have done, and not to leave those undone. [n. 1869]

1869 . Woe to you scribes and Pharisees, hypocrites; because you tithe mint, and anise, and cummin . Here he reproaches them about the tithe; and he does three things:

first, their custom is set out;

second, he introduces a teaching;

third, he sets out a certain likeness.

The second is at these things you ought to have done ; the third, at blind guides, who strain out a gnat .

1870 . Hence he says, woe to you scribes and Pharisees , and he adds, hypocrites , because their principal intention was pretense, because you tithe mint, and anise, and cummin . It can either be understood as you give tithes or as you who weigh tithes; many were priests and Levites, to whom it pertained to weigh the tithes which were owed to them (Num 18:21: Deut 14:22), so they were most diligent at weighing, even down to the least things, like cummin and anise.

And have left the weightier things of the law: judgment, and mercy, and faith . For some things were owed to the priests for their sake, as the tithes from which they were to live; but to some things they were bound for God’s sake, as to render judgment and mercy; hence the Lord requires these things of them, namely judgment and mercy: mercy and judgment I will sing to you, O Lord (Ps 100:1). Likewise, he wills faith for the sake of his own glory. Hence they took no care for those things to which they were bound for God’s sake, so he says, and have left the weightier things of the law: judgment, and mercy, and faith .

But they cared well for the tithe, to which they were bound for their own sakes, in accordance with, for all seek the things that are their own; not the things that are Jesus Christ’s (Phil 2:21). To the contrary is charity, which seeks not her own (1 Cor 13:5), but what is Jesus Christ’s.

Similarly it can be said, woe to you who give tithes, because you give of the least things, of mint, and cummin, and suchlike, and you do this to appear religious; but you take no care of interior things, for you love neither mercy, nor judgment, nor faith; above, and if you knew what this means: ‘I desire mercy, and not sacrifice,’ you would never have condemned the innocent (Matt 12:7).

Origen says that mint and cummin and so on can be taken to mean certain things which pertain to the honor of religion. Hence mercy, judgment, and faith are like food, while the others are least, like spices. Hence, just as they put greater stress on their spice in preparing food than on the food, so also these men put a greater stress on the knee being bent before them than on those things which pertain to God.

1871 . These things you ought to have done, and not to leave those undone . Since he had said, woe to you . . . because you tithe , someone could say that the Lord forbade the giving of tithes; for this reason he speaks to the contrary, when he says, these things you ought to have done, and not to leave those undone , as though to say, you do not sin in these things, but in omitting those things to which you are more bound. So, these things you ought to have done , i.e., to exact the tithes, and not to leave those , namely judgment, justice, and faith, undone .

1872 . But here there is a question about the tithe. The Lord seems to lay down the necessity of paying tithes; hence in the whole New Testament it is not mentioned so expressly as here. But is this gotten from a precept of the law? No: for the law contains some things pertaining to morality, some ceremonial things, and some judicial things. Those things pertaining to morality should be kept for all time, and by all; the ceremonial things should be kept by certain men, and at certain times, such as circumcision, and these were only in figure; likewise certain judicial things, such as if someone steals a sheep, he shall repay fourfold. So one may ask about the tithe whether tithes are a moral precept. And it seems not, because the things pertaining to morality are from the natural law. But only that which natural reason suggests is from the natural law. But reason does not suggest giving a tenth more than a ninth or an eleventh, etc. Therefore it is not of the natural law. Likewise, if the tithes were ceremonial, then those who pay them sin.

To this question those who were before us have said that some things are purely moral, some purely ceremonial, and some have something of the moral and something of the ceremonial. You shall not kill is purely moral. Similarly, the Lord your God you shall adore . If you say, on the fourteenth day of the month, in the evening, you shall offer a lamb, this is purely ceremonial. But if it is said: mind that you keep holy the Sabbath day, it has something natural, or moral, and something ceremonial. The moral, namely what natural reason suggests, that one have a certain time for which he is free, or in which he is free, for praying to God. But that it is the Sabbath day, or the Lord’s day, is judicial. Hence they say that the commandment about tithes is partially ceremonial, partially moral. For they are for the support of the poor and of those who are free for the service of God, or for preaching: for it is fitting that he who serves a community live from the community, and this is from the natural law; but that it is a tenth part, this is ceremonial.

But are tithes binding now? I say that the determination pertains to any ruler who has the power of establishing law; hence it is in the power of the Church to establish either a tenth, or a ninth, or so on. Hence they are binding, not because they are from the natural law, but by the Church’s establishing it.

^23:24 Blind guides, who strain out a gnat, and swallow a camel. [n. 1873]

1873 . Blind guides, who strain out a gnat, and swallow a camel . In this part he sets out a likeness; hence he says, who strain out a gnat . He who strains out, swallows with difficulty. Hence he wishes to say that they put great care into little things, and little in great things. Or by a gnat are understood the smallest sins, and by a camel large ones, hence they put a great stress on little sins; and this is why he says, and swallow a camel .

^23:25 Woe to you scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish, but within you are full of rapine and uncleanness. [n. 1874]

1874 . Woe to you scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish . Above, the Lord reproached the Pharisees for pretense, because they pretended exteriorly what they did not have in the heart, but turned it to profit; here he reproaches them for the pretense of purity which they showed exteriorly.

And this first as regards the appetite for temporal goods, or as regards carnal sins; second, as regards spiritual things.

And first, he treats of the first; second, of the second, at woe to you . . . because you are like whitened sepulchres .

Concerning the first, he does two things:

first, he discloses their pretense;

second, he sets forward sacred teaching, at you blind Pharisee , first make clean the inside .

1875 . He says therefore, woe to you scribes and Pharisees, hypocrites; because you make clean the outside of the cup . Note that this can be understood in two ways. One way, that it is a proper locution; and he wishes to touch upon the custom of the Pharisees, who put great diligence into exterior cleaning, as it is said above that they preserved cleanliness of jugs and vases; hence, woe to you , who impose a great solicitude about cleaning vases, but not hearts. Hence there follows, but within , i.e., in the heart, you are full of rapine and uncleanness .

Jerome would have it be a figurative locution, hence he would have it be understood of every cleanliness which is outwardly shown. Food is served in a dish, and drink in a cup. Moreover, a man is called a dish, and the food in which God delights are the good works which he does; my food is to do the will of him who sent me (John 4:34). It is agreed that the use of a cup and a dish is not in the exterior surface, but the interior. Therefore, that man cleans the cup exteriorly who exteriorly equips his body.

1876 . And you are such men: but within you are full of rapine and uncleanness . And he sets out two things, rapine and uncleanness, because there are two kinds of sins: carnal sins, which are accomplished in the enjoyment of the flesh, such as gluttony and luxury; and others which are accomplished in the enjoyment of the spirit, such as pride and greed. For greed stands with carnal sin as regards its object; as regards its accomplishment, since it is accomplished in the enjoyment of the mind, namely in the desire of money, it stands with the spiritual.

Hence he reproaches greed when he says, rapine . Now, it is rapine in the proper sense when another’s property is taken; thus the greedy man in the proper sense withholds another’s property: hence it is opposed to justice. The spoil of the poor is in your house (Isa 3:14) Likewise, full of . . . uncleanness as regards gluttony and luxury. A soul is rendered impure through passion, and no passion so suppresses reason as gluttony and luxury; but fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becomes saints (Eph 5:3).

^23:26 You blind Pharisee, first make clean the inside of the cup and of the dish, that the outside may become clean. [n. 1877]

1877 . Then he leads back to healthy teaching: you blind Pharisee, first make clean the inside of the cup and of the dish . The whole of exterior purity is from interior purity, as is said above, if your eye be sound, your whole body will be lightsome (Matt 6:22). So he teaches that one must clean the heart, and in this way the whole will be clean. Hence he says, you blind Pharisee . Their own malice blinded them (Wis 2:21). Clean what is interior, because whatever comes about exteriorly, provided that it come from a good will, the whole thing will be good; with all watchfulness keep your heart (Prov 4:23).

Similarly, it can be explained as about a man’s word: hence that which is interior can be taken as the understanding of Sacred Scripture; with the bread of life and understanding, she will feed him (Sir 15:3). The bread of wisdom is the word of life. Hence some wish to decorate the exterior word, and take no care for thought. And these men clean what is outside.

^23:27 Woe to you scribes and Pharisees, hypocrites; because you are like whitened sepulchres, which outwardly appear beautiful to men, but within are full of dead men’s bones, and of all filthiness. [n. 1878]

1878 . Woe to you . . . because you are like whitened sepulchres . Here he accuses them as regards spiritual sins. And

first, he sets out a likeness;

second, he explains.

1879 . A sepulcher is where a dead body rests. The dead bodies of the saints are the temple of God, in which God dwells; for the temple of God is holy, which you are (1 Cor 3:17). The body is the dwelling place of the soul, and the soul is God’s throne: so as the body is the dwelling place of the soul, so the soul is the dwelling place of God; the Lord is in his holy temple (Ps 10:5). But a sinner’s body is a sepulcher, because it contains something dead, since the soul dies through sin. For this reason, the bad are called a sepulchre; their throat is an open sepulchre (Ps 13:3).

Inside a sepulcher there is a dead body; there is sometimes an image outside of such a size, which seems in appearance to live; you have the name of being alive: and you are dead (Rev 3:1). And so he says, which outwardly appear beautiful to men owing to the outward decoration put on it, but within are full of dead men’s bones, and of all filthiness , i.e., every rottenness and every uncleanness.

^23:28 So you also outwardly indeed appear just to men; but inwardly you are full of hypocrisy and iniquity. [n. 1880]

1880 . After this, he explains: so you also outwardly indeed appear just to men , i.e., men judge you to be just, but inwardly you are full of hypocrisy and iniquity . He encompasses the fleshly sins, greed and gluttony, as was said above, under which vainglory is contained; for they loved the glory of men more than the glory of God (John 12:43). Likewise under iniquity all spiritual sins are contained.

^23:29 Woe to you scribes and Pharisees, hypocrites; who build the sepulchres of the prophets, and adorn the monuments of the just, [n. 1881]

1881 . Then when he says, woe to you . . . who build the sepulchres of the prophets , he accuses them of the pretense of piety; and he does two things:

first, he sets out their pretense;

second, their cruelty, at therefore you are witnesses against yourselves .

They also pretended in two ways, by deeds and by words. Hence

first, he refutes them concerning deeds;

second, concerning words. The second is at and say: if we had been in the days of our fathers .

1882 . He says therefore, woe to you . . . who build the sepulchres of the prophets .

But why is this? Did they act badly? Do we not act well, when we place the bodies of the saints in silver and gold cases?

Some say that they are not reproached for the deed, but for their intention, because their intention was bad. For they acted so that the memory of their fathers’ wickedness would be brought back to men’s memory: hence it was customary that when something new happened, something would be made to its memory. Hence they wanted their parents’ boldness, since they were bold to kill the prophets, to be in everyone’s memory.

But this explanation does not agree with the text. So one should say otherwise, that they are not blamed for this, but because they only did this to show signs of piety exteriorly, as it is said above that they tithed mint and cumin.

1883 . Likewise, they adorn the monuments of the just . They adorned the sepulchers, and yet they had a mind to kill for the sake of pretense. It is similar, Chrysostom says, in our times, that if someone were to do many good things, decorate sepulchers, have a generous hand, and so on, if he built in stones, and intended vainglory, and did not walk in the ways of the Lord, it would be no use to him.

^23:30 and 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. [n. 1884]

1884 . Likewise, they showed piety in word: and 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 all are harsh judges of the deeds of others: hence if we see someone sinning, we judge it to be a great sin, while we lessen our own sin. For this reason, these children knew their fathers’ malice, but not their own; above, first cast the beam out of your own eye, and then you will see to cast out the mote out of your brother’s eye (Matt 7:5).

. Then he sets out their cruelty. And first, in general; second, in particular. 1885

And he sets out a temporal punishment, at behold I send to you prophets, and wise men, and scribes (Matt 23:34).

Concerning the first,

first, he describes the origin;

second, the imitation of evil;

third, he threatens punishment.

^23:31 Therefore you are witnesses against yourselves, that you are the sons of those who killed the prophets. [n. 1886]

1886 . He says, therefore you are witnesses against yourselves, that you are the sons of those who killed the prophets .

But what evil was it for them, since it was not in their power? So it seems that it should not have been ascribed to them.

Observe: sometimes a child does not imitate the sins of his father, and sometimes he does imitate the father’s malice. If he does not follow in the father’s malice, it is not ascribed to him. Sometimes it happens that he has a good father and a bad mother, or the other way around, and he follows the goodness of the father or of the mother. But if both are bad, it almost always happens that he imitates their malice. And the reason is that the children of the evil grow accustomed to evil from the beginning; and they cling more strongly to that to which they become accustomed in youth, and so they are more prone to evil. Likewise, evil parents do not correct their children when they see them do something evil; for which reason their sin is increased, such that the sins of the parents overflow into the children. I am the Lord your God, mighty, jealous, visiting the iniquity of the fathers upon the children (Exod 20:5). For this reason he says, that you are the sons of those , you who have their malice; their children wicked (Wis 3:12).

^23:32 Fill up then the measure of your fathers. [n. 1887]

1887 . Hence you are children through imitation; and this is what follows: fill up then the measure of your fathers . It is not imperative, but declarative: fill up , i.e., you will fill up, as though he spoke as a man, i.e., you will kill me. That which you do, do quickly (John 13:27). Or it can be permissive, i.e., you will not be impeded by me, that is, sometimes you have wanted it but I have not permitted it; for the rest, I will not impede it. So, fill up then the measure of your fathers .

1888 . But why does he say, fill up ? One should see that everything which comes to pass, comes to pass by the certain judgment of God. But in that judgment of God, the penalty is not paid right away, until it is entirely enlarged and comes to a peak: hence as regards God’s judgment their guilt was not yet filled up. Hence they killed the prophets, and their guilt is not yet filled up, but in me it will be completed. So, fill up then the measure of your fathers . In measure against measure, when it will be cast off, you will judge it (Isa 27:8). Or fill up : your fathers sinned, but you, fill it up. One fills up the measure of his fathers when he arrives at as much as his fathers. So, your fathers killed the prophets, and you, fill up their measure.

Or it can be said that those men sinned by killing the servants, but these by killing the Son; hence they fulfilled the wickedness of the fathers. But the Lord offered himself willingly, and did not set himself against their deeds. Likewise, he does not blame them for their own sin, but only for the sins of their fathers, since it belongs to the Good Shepherd to consider as his own the injury of those who are his.

^23:33 You serpents, generation of vipers, how will you flee from the judgment of hell? [n. 1889]

1889 . Then he adds, concerning the punishment, you serpents, generation of vipers . And it seems that he speaks fittingly enough about the guilt. The serpent is a poisonous animal, and kills with its venom: just so, these men are called serpents, because they killed the prophets. It is also said of the viper that it dies in giving birth, so the fetus gnaws up the inner organs of the mother. In the same way, since these men were bad, they disparaged their fathers. Hence, since you are such, how will you flee from the judgment of hell? According to the judgment of men you escape, but according to God’s judgment, how will you escape? Hence one must have a clean heart. Flee then from the face of the sword, for the sword is the revenger of iniquities: and know that there is judgment (Job 19:29).

Lecture 3 Persecution of the prophets

^23:34 Therefore I say to you: behold I send to you prophets, and wise men, and scribes, and some of them you will put to death and crucify, and some you will scourge in your synagogues, and persecute from city to city, [n. 1890]

1890 . Therefore behold I send to you . In this part he sets out their cruelty, and adds a temporal punishment. And

first, he does the first;

second, he adds the punishment.

And

first, he sets out a benefit;

second, a fault;

third, the greatness of the punishment.

1891 . Hence he says, therefore behold I send to you prophets, and wise men, and scribes . And it can be referred to what immediately follows, or to the whole of what follows. If to the whole, then it has a clearer meaning. I say thus that you will fill up your father’s measure, and that you are serpents, etc. Hence, therefore behold I send to you prophets, and wise men, and scribes: and some of them you will put to death , because you are the sort of men who are accustomed to kill.

Or in another way, such that it is referred to the whole. The Lord not only wills that judgment is just, but also that it appear just, that others may take example. Hence if someone has a good intention, the Lord rewards him for the good intention, and from there gives the will to execute the good work; thus on the other hand when someone has a bad intention, and is full of bad will, in accord with what it is written, I will hedge up your way with thorns (Hos 2:6), he arouses God’s anger, and out of God’s anger his malice is made manifest. Therefore behold I send to you prophets, and wise men, and scribes ; and you will kill . And he says, behold , because it is close at hand, because he sent the apostles; hence, and you will be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).

1892 . But note that when he says, I send to you prophets, and wise men, and scribes , he indicates different gifts of the Holy Spirit. To some the gift of wisdom is given, to others, various kinds of tongues (1 Cor 12:10). The apostles had all these gifts. They had the gift of prophecy in speaking the future; I will pour out my Spirit upon all flesh: and your sons and your daughters will prophesy (Joel 2:28). Likewise, the gift of wisdom, for they knew all things; for I will give you a mouth and wisdom, which all your adversaries will not be able to resist and gainsay (Luke 21:15). Likewise, they were scribes, because they had understanding of Scripture; he opened their understanding, that they might understand the Scriptures (Luke 24:45).

1893 . And why did he predict this? That the disciples, thinking over what they had heard, might more easily bear it. Likewise, to establish their malice, because just as their fathers killed the prophets, so these men the apostles; hence, some of them you will put to death , as it is said, that Herod killed James the brother of John with the sword, seeing that it would please the Jews (Acts 12:2). Others were crucified; hence, and crucify . For this was the most vile death; this is why they killed Christ with this death, in accordance with, let us condemn him to a most shameful death (Wis 2:20). And some you will scourge . Acts says that after they had scourged them, they charged them that they should not speak at all in the name of Jesus (Acts 5:40). And persecute . This is clear, how they persecuted Paul. And above, and when they will persecute you in this city, flee into another (Matt 10:23).

^23:35 that upon you may come all the just blood that has been shed upon the earth, from the blood of Abel the just, even to the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar. [n. 1894]

1894 . Last, the punishment is set out, which, since it seemed heavy, he confirms: amen I say to you, all these things will come upon this generation .

He says, that upon you may come all the just blood that has been shed upon the earth, from the blood of Abel the just, even to the blood of Zacharias the son of Barachias . It is known who this man Abel is, that he was killed by his brother Cain. But who this man Zacharias was is not known. It is written that there were three Zachariases.

One was the son of Barachias, who was the eleventh among the prophets. But it cannot be understood as about this man, because there was no altar at that time.

Another was the father of John, and whose son he was is unknown; but Chrysostom says that he was killed for the sake of Christ, because there was in the temple a place for virgins, and when the Virgin Mary sat in the virgins’ place, the Jews wanted to expel her from the place, which Zacharias forbade, defending her, and he was killed because of this.

Another Zacharias is called the son of Joiada, whom Joas killed in the court of the temple (2 Chr 24:20–22), and therefore between the temple and the altar ; hence the place agrees, but the name disagrees. But Jerome says that the name Barachias means ‘blessed by the Lord,’ and indicates the holiness of his father Joiada the priest. And he says that he saw the Gospel of the Nazarenes, and it has there, the son of Joiada .

1895 . But why he begins under this Zacharias can be a literal question. And the reason seems to be that, although the foregoing things were more frequent, yet these two men are found in Scripture. Or otherwise, because Abel was a shepherd and Joiada a priest, so these two signify laymen and clerics. Hence every punishment for the killing of men will come upon you. Or otherwise, because some are active and others contemplative; hence both are signified by these two men.

^23:36 Amen I say to you, all these things will come upon this generation. [n. 1896]

1896 . But amen I say to you, all these things will come upon this generation . But how can it be that everything should come on that generation? Is one man punished for another? The son will not bear the iniquity of the father (Ezek 18:20). How then can all this come on this generation?

Jerome solves it, saying that it is a custom in Scripture that the whole generation of the good is taken for one generation, of which it says, the generation of the righteous will be blessed (Ps 111:2). About the generation of the bad, it says above, an evil and adulterous generation seeks a sign (Matt 12:39). Chrysostom speaks this way: some men sin, but God does not immediately punish them; hence, is he angry every day? (Ps 7:12). But some are never corrected when they sin, but grow worse and worse; but evil men and seducers will grow worse and worse (2 Tim 3:13); and then the Lord waits until their malice is complete. Hence these men, in whom malice will be completed, carry the weight of the whole as regards temporal punishment, yet as regards eternal punishment each man bears his own. Hence, what will be seen will be so great because it is suffered for all; hence Exodus says that this sin will be kept until the day of retribution (Exod 32:34). As there was a fullness of goods for those who believe in Christ, so a fullness of evils for those who killed Christ; so he says, all these things will come upon this generation .

^23:37 Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you, how often would I have gathered together your children, as the hen gathers her chickens under her wings, and you would not? [n. 1897]

1897 . But what is this punishment? The destruction of the city of Jerusalem. And because he meant to speak about the overthrow of the city, he turned himself toward the city, saying, Jerusalem, Jerusalem . And

first, he sets out the crime;

second, he remembers benefits;

third, he foretells the punishment.

The second is at how often would I have gathered together your children . . . and you would not? The third, at behold, your house will be left to you, desolate .

1898 . He says therefore, Jerusalem, Jerusalem ; and this repetition indicates the affection of one who feels compassion; hence Luke says that seeing the city, he wept over it (Luke 19:41). You which kill the prophets ; which of the prophets have not your fathers persecuted? (Acts 7:52). And he says, you which kill , not you who have killed, because they were still persisting in malice. This is that Jerusalem of which it says, this is Jerusalem, I have set her in the midst of the nations, and the countries round about her. And she has despised my judgments (Ezek 5:5–6). They could excuse themselves: we did not have anyone who spoke to us ; so he says, and stones those who are sent to you . Hence I sent prophets and many aids, and you did not acknowledge them.

1899 . How often would I have gathered together your children, as the hen gathers her chickens under her wings, and you would not? In this is indicated the perpetuity of his divinity, in accordance with what he himself says, before Abraham was made, I am (John 8:58). Hence Christ himself sent the prophets, the patriarchs, and the angels. Whenever he sent someone, he would have gathered together . Those who are converted to the Lord are gathered together, for in him sinners are united; those who are separated from unity are dispersed. Hence, I have gathered together your children, as the hen gathers her chickens under her wings . It is said that there is no animal so compassionate to chicks as the hen. The hen defends them from the kite, and exposes her life for them, and gathers them under her wings. In the same way, Christ has pity on us: surely he has borne our infirmities and carried our sorrows (Isa 53:4). Likewise, he exposed himself to the kite, i.e., to the devil; while I am yet living, and going in with you, you have always been rebellious against the Lord (Deut 31:27).

. On the contrary. The Lord willed, and these men did not will: therefore their evil will was more powerful than God’s will. 1900

Hence it must be said: as often as I willed, I have done; but with you unwilling, I did as I did; hence your will set up an impediment so that I did not do it. Or, that he sent the prophets was a sign that he willed to gather together and you would not .

^23:38 Behold, your house will be left to you, desolate. [n. 1901]

^23:39 For I say to you, you will not see me from now on till you say: blessed is he who comes in the name of the Lord. [n. 1901]

1901 . Then there follows the punishment: behold, your house will be left to you, desolate . The whole people was honored because of Jerusalem, and Jerusalem because of the temple; this is why it says, your house will be left , i.e., the temple, or dwelling-place. Let their habitation be made desolate (Ps 68:26). Or, a house is called desolate when it lacks its proper inhabitant; the Lord is in his holy temple (Ps 10:5). Hence, to leave is said through inhabitance; therefore, you will not see me from now , because I was with you by the power of the divinity, and afterwards I was with you bodily, but I will withdraw from you. But your house is already left deserted, you will not see me henceforth , neither bodily, namely after the passion, nor spiritually.

. But is it true that no Jews saw him, while yet many were converted to him? 1902

For this reason he says, till you say: blessed is he who comes in the name of the Lord , for when you acknowledge me, then you will see by faith. Or in another way, he points to the second coming in a hidden way: they saw him in the body, but they did not have that vision until the second coming, in which you will be able to speak, and you will recognize that I am the blessed . . . who comes in the name of the Lord .

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Commentary on Matthew

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