Luke 19

"And, behold, there was a man named Zacchaeus." Zacchaeus in the sycamore; the blind man by the wayside. The Lord waits for the one to have mercy on him and honors the other with the radiance of his visit. He questions the one before healing him and attends the other's house as an uninvited guest. He knew that his host's reward was to be rich. Although Christ had not yet heard his voice of invitation, he has heard his good will.

And entering, he was passing through Jericho; and behold, a man named Zacchaeus, who was a chief tax collector, and he was rich. And he was seeking to see Jesus, who he was, and he could not because of the crowd, for he was of short stature. And running ahead, he climbed up into a sycamore tree to see him, because he was to pass that way. What is impossible with men is possible with God (Luke XVIII). Behold, a camel, having laid down its hump load, passes through the eye of a needle (Matthew XIX), that is, a rich man and a tax collector, having left the burden of riches, having despised the sense of frauds, ascends the narrow gate and the difficult way that leads to life (Matthew VII). With an extraordinary devotion of faith to see the Savior, what was lacking in nature, he supplied by climbing the tree, and thus justly, although he did not dare to ask, he received the blessing of the Lord's visitation, which he desired. Mystically, Zacchaeus, who is interpreted as "justified," signifies a believing people from the Gentiles. The more occupied he was with worldly cares, the more he was made humble by the oppressive devices. But he was washed, he was sanctified, he was justified in the name of our Lord Jesus Christ and in the Spirit of our God, who was seeking to see the Savior passing through Jericho but could not because of the crowd. Because he desired to partake of the grace of faith which the Savior brought to the world, but the ingrained habit of vices obstructed him from reaching his desire. The same crowd of harmful habits that rebuked the blind man crying out so that he might not seek the light, also delays the tax collector looking upward so that he might not see Jesus. But just as the blind man overcame the voices of the crowds by crying out more and more, so the short man must overcome the obstacle of the harmful crowd by seeking higher things, leaving earthly things behind, ascending the tree of the cross. The sycamore tree, which is a tree with leaves similar to the mulberry, but excelling in height, and is therefore called lofty by the Latins, is called the foolish fig. And the same is the Lord's cross, which nourishes believers like a fig, but is ridiculed by unbelievers as foolishness. For we preach Christ crucified, to the Jews indeed a stumbling block, and to the Gentiles foolishness. But to those who are called, Jews and Greeks, Christ the power of God and the wisdom of God (1 Corinthians I). This very tree Zacchaeus of short stature climbs in order to be exalted, when anyone humble and aware of his own weakness, trusting in the Lord, proclaims: But far be it from me to boast except in the cross of our Lord Jesus Christ (Galatians VI). Having climbed the sycamore, he sees the Lord passing by, because through this commendable foolishness, even if not yet solidly, yet already fleetingly, and as if in passing, he gazes upon the light of heavenly wisdom.

Mystically, Zacchæus, which is by interpretation "justified," signifies the Gentile believers, who were depressed and brought very low by their worldly occupations, but sanctified by God. And he was desirous to see our Saviour entering Jericho, inasmuch as he sought to share in that faith which Christ brought into the world.

Or the crowd, that is, the general habit of vice, which rebuked the blind man crying out, lest he should seek the light, also impedes Zacchæus looking up, that he might not see Jesus; that as by crying out the more the blind man overcame the crowd, so the man weak in the faith by forsaking earthly things, and climbing the tree of the Cross, surmounts the opposing multitude. The sycamore, which is a tree resembling the mulberry in foliage, but exceeding it in height, whence by the Latins it is called "lofty," is called the "foolish fig-tree;" and so the Cross of our Lord sustains believers, as the fig-tree figs, and is mocked by unbelievers as foolishness. This tree Zacchæus, who was little in stature, climbed up, that he might be raised together with Christ; for every one who is humble, and conscious of his own weakness, cries out, God forbid that I should glory, save in the cross of our Lord Jesus Christ. (Gal. 6:14.)

Second, he refutes tenacity in possessing by approving a twofold liberality.

And having entered, he was passing through Jericho, etc. Above he refuted cupidity by approving poverty; here, second, he refutes tenacity by approving liberality. And since the dispersal and sharing of temporal goods is the way to the multiplication of spiritual goods, therefore in this part he first approves the liberality that distributes temporal goods; second, the diligence in multiplying spiritual goods, at the passage: As they were hearing these things, he added, etc. The first he does through an explicit example; the second, through a parabolic one.

Therefore an example is introduced through which liberality is commended, by which Zacchaeus was made just from being impious; and though he was a camel, he passed through the eye of a needle and gave to the rich a model for entering into heaven. In this example, then, three commendable things are introduced in Zacchaeus, through which his example is to be imitated, and it is also a sign of the calling of the Gentiles; on account of which this Gospel is also read at the dedication of churches. And these are the eagerness of Zacchaeus himself to see Christ; the hospitality of Zacchaeus himself in receiving Christ, at the passage: And when he came to the place; the liberality of Zacchaeus himself in distributing his goods, at the passage: But Zacchaeus, standing, etc.

Now the eagerness of Zacchaeus is commended on three grounds, namely on the part of what attracted, what retarded, and what expedited. For true eagerness is that in which the soul is drawn to Christ, and if impediments arise, nevertheless desire is not broken but rather burns more ardently.

First, therefore, as to the attracting cause, which indeed was the presence of Jesus Christ, he says: And having entered, he was passing through Jericho, that is, he was walking through Jericho. For Jericho was the city which the Jews overthrew after crossing the Jordan, as is told in Joshua chapter six; but it was rebuilt under Ahab, king of Israel: whence Third Kings chapter sixteen: "In the days of Ahab, Hiel of Bethel built Jericho. He laid its foundations at the cost of Abiram, his firstborn, and set up its gates at the cost of Segub, his youngest, according to the word of the Lord, which the Lord had spoken by the hand of Joshua, the son of Nun." The Lord illuminated this city by his presence, by which he condescended to sinners, by which he also drew sinners to himself. For compassion draws the wretched, as a magnet draws iron.

Zacchaeus was chief of the publicans, a man entirely abandoned to covetousness, and whose sole object was the increase of his gains: for such was the practice of the publicans, though Paul calls it "idolatry," possibly as being fit only for those who have no knowledge of God. But Zacchaeus continued not among their number, but was counted worthy of mercy at Christ's hands: for He it is Who calls near those who are afar off, and gives light to those who are in darkness.

But come then, and let us see what was the manner of Zacchaeus' conversion. He desired to see Jesus, and climbed therefore into a sycamore tree, and so a seed of salvation sprang up within him. And Christ saw this with the eyes of Deity: and therefore looking up, He saw him also with the eyes of the manhood, and as it was His purpose for all men to be saved, He extends His gentleness to him, and encouraging him, says, "Come down quickly." For he had sought to see Him, but the multitude prevented him, not so much that of the people, as of his sins; and he was little of stature, not merely in a bodily point of view, but also spiritually: and in no other way could he see Him, unless he were raised up from the earth, and climbed into the sycamore, by which Christ was about to pass.

Now the story contains in it an enigma: for in no other way can a man see Christ and believe in Him, except by mounting up into the sycamore, by rendering foolish his members which are upon the earth, fornication, uncleanness, etc.

Observe the gracious kindness of the Savior. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican's house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness. But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that isa sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood. kind so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Savior by the rays of righteousness put to flight the darkness of sin; for the light shines in darkness. Now everything united is strong, but divided, weak, therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man's losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge. Why do you accuse me if I bring sinners to righteousness? So far am I from hating them, that for their sakes I came. For I came to heal, not to judge, therefore am Ithe constant guest of those that are sick, and I suffer their noisomeness that I may supply remedies. But some one may ask, how does Paul bid us, If we have a brother that is afornicator or covetous man, with such not even to take food; whereas Christ was the guest of publicans? They were not as yet so far advanced as to be brethren, and besides, St. Paul bids us avoid our brethren only when they persist in evil, but these were converted.

This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy. So also "he loosened the bands of wickedness.

Zacchæus in the sycamore, the blind man by the way side: upon the one our Lord waits to show mercy, upon the other He confers the great glory of abiding in his house. The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous.

Let the rich learn that guilt attaches not to the goods themselves, but to those who know not how to use them. For riches, as they are hindrances to virtue in the unworthy, so are they means of advancing it in the good.

Therefore there follows the attraction of the sinner; on account of which it continues: And behold, a man by the name of Zacchaeus: whose name was well-known and widely spoken of, not on account of the fame of virtue, but the infamy of rapacity.

Whence he adds: And he was a chief of the tax collectors, who pursued the profits of the world by right and by wrong. Now he held this leadership not on account of justice, but on account of money.

And therefore he adds: And he was rich, and thus hunchbacked like a camel and unfit for the kingdom; above in the eighteenth chapter: "It is easier for a camel to pass through the eye of a needle," etc.; and yet by divine power he was brought in, because he was drawn by love of Christ himself.

Zacchaeus was leader of the tax collectors, a man entirely abandoned to greed, whose only goal was the increase of his gains. This was the practice of the tax collectors, although Paul calls it idolatry, possibly as being suitable only for those who have no knowledge of God. Since they shamelessly, openly professed this vice, the Lord very justly joined them with the prostitutes, saying to the leaders of the Jews, "The prostitutes and the tax collectors go before you into the kingdom of God." Zacchaeus did not continue to be among them, but he was counted worthy of mercy at Christ's hands. He calls near those who are far away and gives light to those who are in darkness.

There certainly is much truth in a certain saying of a philosopher, "Every rich man is either wicked or the heir of wickedness." That is why the Lord and Savior says that it is difficult for the rich to enter the kingdom of heaven. Someone may raise the objection, "How did wealthy Zacchaeus enter the kingdom of heaven?" He gave away his wealth and immediately replaced it with the riches of the heavenly kingdom. The Lord and Savior did not say that the rich would not enter the kingdom of heaven but that they will enter with difficulty.

What means the Evangelist by describing his stature, and that of none other? It is perhaps because he was young in wickedness, or as yet weak in the faith. For he was not yet prostrate in sin who could climb up. He had not yet seen Christ.

Whence it is also added: And he sought to see Jesus, who he was; which he would not have done so eagerly unless he loved him, nor would he have loved or believed unless he had been preceded by his grace, because John 6: "No one comes to me unless my Father who sent me draws him." Jesus drew this man so that he might be an example to others. Whence he was already fulfilling the counsel of the Wise Man, according to that passage of Proverbs 8: "Receive my instruction and not money; choose doctrine rather than gold." He who thus seeks Jesus finds him, according to that passage of Wisdom 1: "Seek him in simplicity of heart, for he is found by those who do not tempt him," etc.

Second, as to the hindering factor, which was the press of the people, he adds: And he could not on account of the crowd, because he was small of stature. This crowd hindered him, which has always been accustomed to hinder those wishing to come to Christ. For this crowd hindered the illumination of the blind: above in the eighteenth chapter: "When he heard the crowd passing by," etc. "But they rebuked him, that he should be silent"; the petition of the paralytic: Mark 2: "They came to him bearing a paralytic, who was carried by four; and they could not bring him before him on account of the crowd"; the liberation of the deaf and mute: Mark 7: "Taking him apart from the crowd, he put his fingers into his ears, and spitting, touched his tongue"; the raising of the dead: Matthew 9: "When the crowd had been put out, he entered and took her by the hand." It also hinders the approach of Zacchaeus, as is said here, because he could not on account of the crowd. For a crowd prone to evil calls one back from Jesus rather than leads one to him; on account of which Sirach 18: "Do not delight in crowds nor in small gatherings, for their transgression is continual." Therefore Exodus 23: "You shall not follow a crowd to do evil, nor in a judgment shall you yield to the opinion of the many, so as to deviate from the truth." Therefore it is said in Matthew 14: "Having dismissed the crowd, Jesus went up on the mountain alone to pray."

Come and let us see what was the method of Zacchaeus's conversion. He desired to see Jesus and therefore climbed into a sycamore tree, and so a seed of salvation sprouted within him. Christ saw this with the eyes of deity. Looking up, he also saw Zacchaeus with the eyes of humanity, and since it was his purpose for all to be saved, he extends his gentleness to him. To encourage him, he says, "Come down quickly." Zacchaeus searched to see Christ, but the multitude prevented him, not so much that of the people but of his sins. He was short of stature, not merely in a bodily point of view but also spiritually. He could not see him unless he were raised up from the earth and climbed into the sycamore, by which Christ was about to pass. The story contains a puzzle. In no other way can a person see Christ and believe in him except by climbing up into the sycamore, by making foolish his earthly members of fornication, uncleanness, etc.

The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchæus therefore, while he was in the crowd, saw not Christ, but having advanced beyond the vulgar ignorance, was thought worthy to entertain Him, whom he desired to look upon.

It is easy to turn this to a moral use. For whoever surpasses many in wickedness is small in spiritual growth, and cannot see Jesus for the crowd. For disturbed by passion and worldly things, he beholds not Jesus walking, that is, working in us, not recognising His operation.

The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican's wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles to his seeing Him. The multitude not so much of men as of his sins prevented him, for he was little of stature.

He has well added, that our Lord was to pass that way, either where the sycamore-tree was, or where he was who was about to believe, that so He might preserve the mystery, and sow the seeds of grace. For He had so come as that through the Jews He came to the Gentiles. He sees then Zacchæus above, for already the excellence of his faith shone forth amidst the fruits of good works, and the loftiness of the fruitful tree; but Zacchæus stands out above the tree, as one who is above the law.

Now look at my Zacchaeus, see him, I beg you, wanting to see Jesus in the crowd and not able. For he was humble, the crowd was haughty; and the crowd itself, as often happens, hindered the view of the Lord; he ascended from the crowd, and saw Jesus with the crowd not hindering him. For the crowd says to the humble, walking the path of humility, leaving their injuries to God, not seeking revenge on their enemies, the crowd insults, and says: Defenseless one, who cannot avenge yourself. The crowd hinders that Jesus may not be seen: the crowd rejoices and exults when it can avenge itself, hindering the view of Him who hanging said: Father, forgive them, for they do not know what they do. So Zacchaeus, wanting to see this one, in whom the person of the humble was prefigured, did not heed the impeding crowd; but climbed the sycamore, as if the tree of a foolish fruit. For, says the Apostle, we preach Christ crucified, indeed a stumbling block to Jews: behold the sycamore; but foolishness to Gentiles. Hence, the wise of this world insult us because of the cross of Christ, and say: What kind of heart do you have, who worship a crucified God? What kind of heart do we have? Certainly not like yours. The wisdom of this world is foolishness with God. Our heart is not like yours. But you call our heart foolish. Say what you will: we will climb the sycamore, and we will see Jesus. For this reason, you cannot see Jesus, because you are ashamed to climb the sycamore. Let Zacchaeus grasp the sycamore, let the humble ascend the cross. It is not enough if he ascends; let him not be ashamed of the cross of Christ, let him fix it on his forehead, where the seat of shame is: there indeed, there in the part of the body where one feels shame, let there be fixed what should not be ashamed. I think you mock the sycamore: yet it made me see Jesus. But you mock the sycamore, because you are human: but the foolishness of God is wiser than men.

Third, as to the facilitating factor, which indeed was the height of the sycamore tree, he adds: And running ahead, he climbed up into a sycamore tree to see him, because he was about to pass that way. In this his eagerness appears both in running ahead and in climbing up high, so that what he lacked in himself he might supply through an external aid. Whence the Gloss says: "Because by the devotion of faith, what nature lacks for seeing the Savior he supplies by climbing the tree; justly, he received the blessing of the Lord's hospitality, which he desired but did not dare to ask for."

But here it should be noted that the Evangelist so carefully expresses the name of the city, the name of the man, and the name of the tree more on account of the mystery than on account of the demands of narrating the event. On account of which it should be understood that this tax collector rightly designates the Gentile people. Jericho, which is interpreted as "moon," as was touched upon above, designates the world on account of its deficiency and mutability: because, in First John 2, "the world passes away and its concupiscence." Joshua destroyed this city, nor was anyone saved in it except Rahab the harlot, who believed the messengers of Joshua and received them — because the true Jesus condemned this worldly manner of life by appearing in the flesh: nor can anyone be saved except he who believes; John 1: "He was in the world, and the world was made through him, and the world did not know him"; and after: "But as many as received him, he gave them the power to become sons of God, to those who believe," etc.; whence Hebrews 11: "By faith the walls of Jericho fell down. By faith Rahab the harlot did not perish." Whence that Rahab signifies the Church of the Gentiles converted to Christ. And this same thing is signified by Zacchaeus the tax collector, who was seeking to see Jesus, namely so that he might know the true God: in which he signifies the people of the Gentiles, just as also Naaman the Syrian, of whom in Fourth Kings 5: "Naaman, commander of the army of the king of Syria, rich, but leprous," who, coming to Elisha, was healed. Whence also in John 12 the Gentiles say: "We wish to see Jesus"; but they cannot, both on account of the disturbance of phantasms and on account of the deficiency of natural light, because this is above reason; and therefore it is necessary to ascend through faith to know him.

Whence by the sycamore, which is interpreted as "foolish fig," is understood the eminence of faith, which seems to be foolishness, according to that passage in First Corinthians 1: "We preach Christ crucified, to the Jews indeed" a scandal, "but to the Gentiles foolishness." Into the belief of this foolishness he must ascend who wishes to arrive at wisdom, according to that passage in First Corinthians 3: "If anyone among you seems to be wise, let him become a fool, that he may be wise." For the foolishness of faith leads to the eminence of the wisdom of Christ, and this as it were through six steps, because faith disposes to prudence, prudence to knowledge, knowledge to counsel, counsel to understanding, and understanding to wisdom. And this is the throne of Solomon, to which one ascends by six steps, according to what is intimated in Third Kings 10. Whence also in the Psalm it is said:

"Blessed is the man whose help is from you; he has disposed ascents in his heart" etc. "For the lawgiver shall give a blessing; they shall go from virtue to virtue" etc. This eagerness of Zacchaeus, therefore, was both an exemplar to be imitated and a figure of the conversion of the gentiles to Christ, through whose faith those who are helped are raised up to contemplate him. Hence the Gloss: "Through a praiseworthy foolishness he discerns the Lord passing nearby, because, even if not yet so firmly as he truly is, he already nonetheless hastily and as if in passing fixes his attention on the light of heavenly wisdom." Therefore Isaiah 7, according to another translation: "Unless you believe, you will not understand."

(Mor. 27. c. 46.) Or because the sycamore is from its name called the foolish fig, the little Zacchæus gets up into the sycamore and sees the Lord, for they who humbly choose the foolish things of this world are those who contemplate most closely the wisdom of God. For what is more foolish in this world than not to seek for what is lost, to give our possessions to robbers, to return not injury for injury? However, by this wise foolishness, the wisdom of God is seen, not yet really as it is, but by the light of contemplation.

But he climbs up to the top of a sycamore-tree, in that he rises above the sweetness of pleasure, which is signified by a fig, and subduing it, and so becoming more exalted, he sees and is seen by Christ.

But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i. e. Jesus, passing by.

See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his Lord's company. It follows, And he made haste, and came down, and received him joyfully.

Second, with regard to the devotion of Zacchaeus, he adds: And he made haste and came down and received him with joy: in which his devotion is shown, because he not only offered hospitality hastily, but also joyfully. For such a disposition is most necessary: First Peter four: "Above all things have mutual charity among yourselves continual"; and afterward: "Being hospitable to one another without murmuring." For there ought not to be sadness, but gladness; Second Corinthians nine: "God loves a cheerful giver"; and Hebrews last chapter: "Let brotherly charity remain in you, and do not forget hospitality. For by this some have pleased God, having received Angels as guests." On account of which also holy Job said, chapter thirty-one: "The stranger did not remain outside; my door was open to the traveler." And this ought to be done, because whoever receives the members of Christ receives Christ himself; Matthew twenty-five: "I was a stranger, and you took me in"; and afterward, to those asking how they did these things, he responds: "What you did to one of the least of mine, you did to me." Whence also Zacchaeus was saved through this hospitality; similarly also Lot was freed from Sodom through the Angels received as guests, Genesis nineteen. And similarly the Shunammite woman, through Elisha, whom she received as a guest, both had offspring, though she was barren, and afterward her son was raised from death, Fourth Kings four. And the woman of Zarephath, by receiving Elijah, escaped the danger of famine, Third Kings seventeen. And universally those who were hospitable obtained divine grace, because, as is said in Deuteronomy ten, "The Lord loves the stranger and gives him food and clothing"; whence Proverbs nineteen: "He who has mercy on the poor lends to the Lord."

But Zacchæus made no delay in what he did, and so was accounted worthy of the favour of God, which gives sight to the blind, and calls them who are afar off.

(Hom. de caec. et Zacc.) Observe the gracious kindness of the Saviour. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican's house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness.

Jesus, seeing him, commands him to come down quickly, as He is to be in his house. Zacchaeus did not delay, for one must not hesitate when Christ commands something, but came down and "received Him joyfully," though many murmured. Let us see, then, what fruits he bears on the occasion of Christ's visit.

And when they saw it, they all murmured, saying that he had turned aside to a sinner's house. It is evident that the Jews always hated the salvation of the nations, for it is written: "On the following Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy. And they began to contradict what was spoken by Paul" (Acts 13). And elsewhere: "Even the faithful brothers disputed against the chief of the apostles, saying: Why did you go in to uncircumcised men and eat with them?" (Acts 11).

Third, with regard to the murmuring of the perverse people, he adds: And when all saw, namely with the eye of perverse judgment, concerning which Sirach 11: "Like a spy watching for the fall of his neighbor: for the plotter, turning good things into evil, places a stain even upon the elect." And because murmuring follows upon evil judgment, he therefore adds: They murmured, saying that he had turned aside to a sinful man, namely by the whispering of a deceitful word, which is greatly to be avoided: therefore it is said in Wisdom 1: "Guard yourselves from murmuring, which profits nothing, and spare your tongue from detraction." But this murmur displeases God greatly in every way; therefore Lamentations 3: "Why does a living man murmur, a man for his sins?" But this people always willingly murmured: Exodus 16: "The whole congregation of the children of Israel murmured against Moses and against Aaron"; and Numbers 11: "A murmuring of the people arose against the Lord." And therefore 1 Corinthians 10: "Neither murmur, as some of them murmured and perished by the destroyer." And now they murmured against the Lord, and in this they bore the figure of that nation murmuring against the Lord because he received the gentiles. Whence the Gloss says: "It is manifest that the Jews always hated the people of the gentiles, or did not understand their salvation: whence also against Peter it is said: Why did you go in to men having the foreskin?" Acts 11. On account of which it should be understood that, as was touched upon above, by the entry of Christ into the house of Zacchaeus, the chief of the tax collectors, is understood his entry into the Church of the gentiles, by which he was gladly received. Therefore Christ told Zacchaeus to descend to humility, because it was fitting that he should remain in his house, with the synagogue deserting the faith; Acts 13: "It was necessary that the word of God should be spoken to you first: but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the gentiles."

And note that the house in which Christ remains is sevenfold: the first, namely, is the house of material habitation, in which he remains in the person of the poor: Isaiah 58: "Break your bread for the hungry and bring the needy and the wandering into your house," etc.

The second is the house of the constructed basilica, in which he remains in the Sacrament of the altar: Matthew 21: "My house shall be called a house of prayer"; and the Psalm: "I will enter into your house," etc.

The third is the house of the Church militant, in which he remains in his members: 1 Timothy 3: "I write these things to you, son, so that you may know how you ought to conduct yourself in the house, which is the Church of the living God, the pillar," etc.

The fourth is the house of the virginal womb, in which he remains through the presence of the flesh: the Psalm: "Holiness befits your house for length of days."

The fifth is the house of a clean conscience, in which he remains by the spirit of holiness: Wisdom 8: "Entering into my house, I shall find rest with her, for she has no bitterness," etc.; and again Sirach 32: "Run ahead first to your house, and there play and pursue your designs."

The sixth house is that of Sacred Scripture, in which he remains in the light of truth: the Psalm: "God shall be known in her houses, when he shall protect her"; and Proverbs 9: "Wisdom has built herself a house, she has hewn out seven pillars," etc.

The seventh house is that of the heavenly Jerusalem, in which he remains in the joy of blessedness: John 14: "In my Father's house there are many mansions"; and again the Psalm: "I was glad at the things that were said to me: We shall go into the house of the Lord."

Since therefore he is received in these seven ways in the Church of the Gentiles, which is signified by Zacchaeus, for this reason this Gospel is read at the Dedications of churches, which signify spiritual houses, concerning which 1 Peter 2 says: "Coming to him, a living stone," "you also as living stones are built up into spiritual houses, a holy priesthood, offering spiritual sacrifices, acceptable," etc.

(Hom. de caec. et Zacc.) But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood.

Now, therefore, the Lord, who had received Zacchaeus in his heart, deigned to be received into his house, and said: "Zacchaeus, hurry and come down, for I must stay at your house today." He considered it a great benefit to see Christ. He, who thought it a great and ineffable benefit to see Him passing by, suddenly deserved to have Him in his house. Grace is poured out, faith works through love; Christ is received into the house, who already dwelled in the heart. Zacchaeus says to Christ: "Lord, I give half of my possessions to the poor; and if I have defrauded anyone of anything, I restore it fourfold." As if he were saying: "Therefore I keep half for myself, not that I may have it, but that I might restore it." Truly, behold what it means to receive Jesus, to receive Him in the heart. For Christ was there, in Zacchaeus, and from him He said to himself what he heard from his mouth. For the Apostle says: "That Christ may dwell in your hearts through faith."

But Zacchaeus, standing, said to the Lord: "Behold, Lord, I give half of my goods to the poor, and if I have defrauded anyone of anything, I restore fourfold." While others were slandering the man as a sinner, Zacchaeus himself, standing, that is, persisting in the truth of the faith he had begun, proves not only to have been converted from a sinner, but also to have lived among the perfect. For as the Lord says: "If you want to be perfect, go, sell all that you have and give to the poor" (Matthew XIX), anyone who lived innocently before conversion can give everything to the poor after being converted. But whoever has taken anything by fraud must first return these things according to the law, then give what remains to the poor. And thus he himself, because he keeps nothing for himself, disperses all his possessions, gives them to the poor, and his justice remains forever (Psalm CXI). And this is that wise foolishness, which the publican had gathered from the sycamore tree, as it were the fruit of life, namely to restore what was taken, to leave behind one's own property, to despise visible things, to desire even to die for unseen things, to deny oneself, and to long to follow in the footsteps of the Lord, who is not yet seen.

But Zacchaeus, standing, etc. After describing the eagerness and hospitality of Zacchaeus, here he describes his liberality, which indeed he describes with respect to a threefold condition, namely with respect to the sufficient offering of Zacchaeus, the receiving acceptance of Christ, and the reason principally moving him.

First therefore, with respect to the sufficient offering of Zacchaeus, he sets forth: But Zacchaeus, standing, from manliness of heart: Ephesians 6: "Stand therefore, having your loins girt about with truth"; said to the Lord: Behold, half of my goods, Lord, I give to the poor, from liberality of heart: in which perfect liberality is shown, because he gives abundantly; for he gives half, according to that of Tobit 4: "Son, if you have much, give abundantly; but if little, even that give willingly," etc., in imitation of him "who gives to all abundantly and does not reproach," James 1.

He gives licitly, whence he says: Of my goods; Proverbs 3: "Honor the Lord from your substance"; against which Sirach 34: "The Most High does not approve the gifts of the wicked"; and therefore it is added there: "He who offers sacrifice from the substance of the poor," etc.

Likewise he gives promptly, whence he says: I give; Proverbs 3: "Do not say to your friend: Go and come back, when you can give at once"; and Sirach 4: "Do not afflict the heart of the needy, and do not delay giving to one in distress."

Likewise he gives discreetly, because to the poor; Sirach 12: "If you do good, know to whom you do it"; and above, chapter 14: "Invite the poor, the feeble, the blind, and the lame."

Likewise he gives in an orderly manner, that is, properly, by restoring what belongs to others, and not only restoring what was taken, but also the damage.

Hence he says: If I have defrauded anyone, I restore fourfold. He says this according to the Law, Exodus twenty-two: "If anyone shall have stolen a sheep, he shall restore four." This moreover is necessary for perfect liberality: hence Augustine: "One of these without the other does not suffice: nor does the grace of liberality apply, because it is gifts, not spoils, that are sought."

Therefore Christ, who trains the soul, reckons one rich, not by his gifts, but by his choice. It is said, therefore, that Zaccheus, or, according to some, Matthew, the chief of the publicans, on hearing that the Lord had deigned to come to him, said, "Lord, and if I have taken anything by false accusation, I restore him fourfold;" on which the Saviour said, "The Son of man, on coming to-day, has found that which was lost."

In fine, He calls those the children of Abraham whom He sees to be laborious in aiding and nourishing the poor. For when Zacchaeus said, "Behold, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold," Jesus answered and said, "That salvation has this day come to this house, for that he also is a son of Abraham." For if Abraham believed in God, and it was counted unto him for righteousness, certainly he who gives alms according to God's precept believes in God, and he who has the truth of faith maintains the fear of God; moreover, he who maintains the fear of God considers God in showing mercy to the poor. For he labours thus because he believes-because he knows that what is foretold by God's word is true, and that the Holy Scripture cannot lie-that unfruitful trees, that is, unproductive men, are cut off and cast into the fire, but that the merciful are called into the kingdom. He also, in another place, calls laborious and fruitful men faithful; but He denies faith to unfruitful and barren ones, saying, "If ye have not been faithful in the unrighteous mammon, who will commit to you that which is true? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? "

Of the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am." Concerning this same thing in Job: "I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak." Of this same matter in Tobit: "And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come." Also in the same place: "All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God." On this same subject in Solomon in Proverbs: "He that hath pity on the poor lendeth unto the Lord." Also in the same place: "He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury." Also in the same place: "Sins are purged away by alms-giving and faith." Again, in the same place: "If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head." Again, in the same place: "As water extinguishes fire, so alms-giving extinguishes sin." In the same in Proverbs: "Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day." Also in the same place: "He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him." Also in the same place: "He who has his conversation without reproach in righteousness, leaves blessed children." In the same in Ecclesiasticus: "My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not." Also in the same place: "Shut up alms in the heart of the poor, and this will entreat for thee from all evil." Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one's posterity: "I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing." Of this same thing in the fortieth Psalm: "Blessed is he who considereth over the poor and needy: in the evil day God will deliver him." Also in the cxith Psalm: "He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation." Of this same thing in Hosea: "I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings." Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied." Also in the same place: "Blessed are the merciful: for they shall obtain mercy." Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also." Also in the same place: "The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it." That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish." That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away." Also in the same place: "If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Also in the same place: "When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal." Concerning this same matter in the Gospel according to Luke: "Sell your possessions, and give alms." Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you." Also in the same place: "Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham." Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack." Also in the same place: "He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever." Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich." Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."

Seeing he knew his thoughts, he said, "Just as he knows this, he knows also all that I have done." He therefore said, "All that I have unjustly received, I give back fourfold."

For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

For I consider Peter, I reflect upon the thief, I look at Zacchaeus, I gaze upon Mary, and I see nothing else in these except examples of hope and repentance placed before our eyes. Another, panting with the fevers of avarice, has seized the property of others; let him look to Zacchaeus, who if he had taken anything from anyone, restored it fourfold.

Now, that the law did beforehand teach mankind the necessity of following Christ, He does Himself make manifest, when He replied as follows to him who asked Him what he should do that he might inherit eternal life: "If thou wilt enter into life, keep the commandments." But upon the other asking "Which?" again the Lord replies: "Do not commit adultery, do not kill, do not steal, do not bear false witness, honour father and mother, and thou shalt love thy neighbour as thyself,"-setting as an ascending series (velut gradus) before those who wished to follow Him, the precepts of the law, as the entrance into life; and what He then said to one He said to all. But when the former said, "All these have I done" (and most likely he had not kept them, for in that case the Lord would not have said to him, "Keep the commandments"), the Lord, exposing his covetousness, said to him, "If thou wilt be perfect, go, sell all that thou hast, and distribute to the poor; and come, follow me;" promising to those who would act thus, the portion belonging to the apostles (apostolorum partem). And He did not preach to His followers another God the Father, besides Him who was proclaimed by the law from the beginning; nor another Son; nor the Mother, the enthymesis of the Aeon, who existed in suffering and apostasy; nor the Pleroma of the thirty Aeons, which has been proved vain, and incapable of being believed in; nor that fable invented by the other heretics. But He taught that they should obey the commandments which God enjoined from the beginning, and do away with their former covetousness by good works, and follow after Christ. But that possessions distributed to the poor do annul former covetousness, Zaccheus made evident, when he said, "Behold, the half of my goods I give to the poor; and if I have defrauded any one, I restore fourfold."

And that thou mayest learn that this is, above all, a house's adorning, enter into the house of Zacchaeus, and learn, when Christ was on the point of entering therein, how Zacchaeus adorned it. For he did not run to his neighbors begging curtains, and seats, and chairs made of ivory, neither did he bring forth from his closets Laconian hangings; but he adorned it with an adorning suitable to Christ. What was this? "The half of my goods I will give," he saith, "to the poor; and whomsoever I have robbed, I will restore fourfold." On this wise let us too adorn our houses, that Christ may enter in unto us also. These are the fair curtains, these are wrought in Heaven, they are woven there. Where these are, there is also the King of Heaven. But if thou adorn it in another way, thou art inviting the devil and his company.

Zacchaeus must be praised. His riches were unable to keep him from the royal threshold. He should be greatly praised because his riches brought him to the threshold of the kingdom. From this, we understand that wealth is not a hindrance but a help to attaining the glory of Christ. While we possess it, we should not squander it on wild living but give it away for the sake of salvation. There is no crime in possessions, but there is crime in those who do not know how to use possessions. For the foolish, wealth is a temptation to vice, but for the wise, it is a help to virtue. Some receive an opportunity for salvation, but others acquire an obstacle of condemnation.

In that Zacchaeus heard the rumour concerning Him and believed, he shewed faith, and in that he promised to give half of his goods to the poor, and to restore fourfold that which he had exacted he shewed that the simplicity of faith had dawned in him. For if at that time the mind of Zacchaeus had not been filled with the simplicity which befitted faith, he would never have made this free and full promise to Jesus to spend and distribute in a short time what had taken him years to collect in this world; for what cunning hath gathered together simplicity maketh to flow away, and the things which have been collected by the schemes of artifice sincerity scattereth. And whatsoever fraud hath been able to acquire faith repudiateth, and crieth out that it existeth not, for God Himself only is the possession of faith, and it cannot be persuaded to possess anything else with Him. To faith all possessions are little, except that One everlasting Possession, which is God. And, moreover, for this reason faith is implanted in us, that it may find and possess God only, and that everything which is beyond may be accounted a loss.

(Hom. de caec. et Zacc.) And so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Saviour by the rays of righteousness put to flight the darkness of sin; for the light shineth in darkness. Now every thing united is strong, but divided, weak; therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man's losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge.

This he did in the best possible way, by receiving the Lord, and entertaining Him in his house. "When thou seest the naked cover him." This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy. So also "he loosened the bands of wickedness. undid the heavy burdens, let the oppressed go free, and broke every yoke," when he said, "If I have taken anything from any man by false accusation, I restore him fourfold." Therefore the Lord said, "This day is salvation come to this house." Thus did He give His testimony, that the precepts of the Creator spoken by the prophet tended to salvation.

"Half of my goods, Lord," he says, "I give to the poor." Do you see the fervor? He began to sow without sparing and gave not something small, but his entire livelihood. For even what he retained, he retained in order to have the means to repay those he had wronged. By this he teaches us as well that there is no benefit if someone, possessing unrighteous wealth, shows mercy to some while leaving the wronged without attention. See how he acts in this case as well. "If I have defrauded anyone of anything," he restores it "fourfold," thereby compensating the loss caused to the wronged party. For true mercy does not simply restore the loss, but does so with addition, in accordance with the Law. For the Law required the thief to pay fourfold (Ex. 22:1). If we examine this precisely, we shall see that absolutely nothing of his possessions remained to him. For he gives half of his goods to the poor, and only half remains to him. From this remaining half he again restores fourfold to those whom he had wronged. Therefore, if the life of this chief tax collector consisted of injustices, and for everything he acquired unjustly he restores fourfold, then see how he was stripped of everything. In this respect he proves to be one who reasons above the Law, a disciple of the Gospel, since he loved his neighbor more than himself, and this not in promise only, but in actual deed. For he did not say: I will give half, I will restore fourfold, but: behold, I "give," I "restore." He knows the instruction of Solomon: "Do not say: 'Go, and come again, and tomorrow I will give'" (Prov. 3:28).

If we examine more closely, we shall see that nothing was left of his own property. For having given half of his goods to the poor, out of the remainder he restored fourfold to those whom he had injured. He not only promised this, but did it. For he says not, "I will give the half, and I will restore fourfold," but, "I give, and I restore."

We have two kinds of goods in us, bodily, and spiritual; the just man gives up all his bodily goods to the poor, but he forsakes not his spiritual goods, but if he has extorted any thing from any one, he restores to him fourfold; signifying thereby that if a man by repentance walks in the opposite path to his former perverseness, he by the manifold practice of virtue heals all his old offences, and so merits salvation, and is called the son of Abraham, because he went out from his own kindred, that is, from his ancient wickedness.

Hearing these things, he added a parable, because he was near Jerusalem, and because they thought that the kingdom of God would appear immediately. It is the custom of the Lord to confirm the preceding discourse with subsequent parables. Therefore, having received and commended the penance of the publican more than the righteousness of the proud, he added a parable to teach that penance of sinners pleases him more than the justice of the proud, and that he would more widely reign among humble Gentiles who were ignorant of the law, than among Jews who are proud of the justice from the law. And because the disciples, hearing about the passion of the Lord above, or the resurrection to be fulfilled in Jerusalem, did not understand what was being said, thinking that the kingdom of God was coming immediately, he illuminated their ignorance, showing that he would first spread the faith of his kingdom over the whole world, and thus at the end of the world would come as judge and king of all ages.

As they were hearing these things, etc. After He approved liberality in distributing temporal goods by an explicit example, here by a parabolic example He commends diligence in multiplying spiritual goods, and conversely reproves negligence. Moreover, this diligence consists in the liberal distribution of spiritual goods themselves, and negligence in their concealment. In setting forth this parable, therefore, one proceeds in this order. For first he sets forth the occasion for introducing the parable; and secondly he adds the orderly description of the parable itself, at the passage: He said therefore: A certain nobleman, etc.

Regarding the occasion, it should be noted that he indicates a twofold occasion for introducing this parable, namely the rational confutation of the rebellious and the instruction of the simple.

First, therefore, as regards the confutation of the rebellious, he says: As they heard these things, namely those who were murmuring, he added and spoke a parable, because he was near Jerusalem, in which, namely, he was to be killed by the rebellious Jews, according to what the Evangelist narrates in what follows concerning his passion that took place in Jerusalem. Therefore he speaks a parable in which the confutation of the rebellious is set forth, according to what is placed at the end of the parable: "But as for those enemies of mine, who did not want me to reign over them, bring them here and slay them before me." Now they fell into this rebellion because they did not have the diligence to know the grace of Christ; and therefore they were blinded and hardened, because they were attacking the grace which they ought to have received. And for this reason, by the just judgment of God, the truth was set before them not explicitly, but wrapped in the enigmas of parables, according to that passage in Matthew thirteen: "I speak to them in parables, because seeing they do not see, and hearing they do not hear nor understand, that the prophecy of Isaiah might be fulfilled in them, which says: By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. For the heart of this people has grown gross, and with their ears they have been dull of hearing, and their eyes they have shut, lest at any time they should see with their eyes and hear with their ears and understand with their heart, and I should heal them," Matthew thirteen, from Isaiah six.

Second, as regards the instruction of the simple, he adds: And because they thought that the kingdom of God would be manifested immediately. The disciples themselves supposed this, because they believed that Christ the redeemer and savior was going to Jerusalem for the display of his royal power. Whence also, according to the sequence of the narrative of the evangelical history, at this time "the mother of the sons of Zebedee came to Jesus," when, according to what is said in Matthew twenty, "she said to the Lord: Command that these my two sons may sit one at your right hand and one at your left in your kingdom." Whence the Gloss: "Because the disciples supposed that the kingdom of God was about to come immediately, he illuminates this ignorance of theirs, teaching that he would spread the faith of his kingdom throughout the whole world and at the end of the age would come as judge and king of all." Whence this parable is also for the instruction of all who wish to arrive at the kingdom, so that they may understand that they cannot arrive at it except through the multiplication of spiritual goods and faithful service, according to what is said in Matthew seven: "Not everyone who says: Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father, who is in heaven, he shall enter into the kingdom of heaven." This will of God, moreover, consists in the faithful use and dispensation of the spiritual goods entrusted to us, according to that passage above in chapter twelve: "Who, do you think, is the faithful and prudent steward, whom the Lord has set over his household?" "Amen I say to you, that he will set him over all his goods which he possesses."

There were some who thought that our Saviour's kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father.

It seems to me that these people, hearing about the Kingdom of God, understood it in the sense of a supposed divine favor toward the liberation of the Jewish people, and therefore assumed that Jesus, going up to Jerusalem, would receive this kingdom.

The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly shows to them, that as God He knew their thoughts, putting to them the following parable, A certain nobleman, &c.

And having said these things, he advanced, going up to Jerusalem. The parable being finished, he went up to Jerusalem, to show that the parable had been particularly about the outcome of this very city, which not long after would both kill him and, owing to the hatred of his reign, be destroyed by hostile calamity.

And having said these things, he went ahead ascending to Jerusalem. Second, as regards intimating the person of the rebels, he adds: And having said these things, he went ahead ascending to Jerusalem, as if by this very deed he shows that he spoke the foregoing things on account of the Jerusalemites, who were going to deny that he was their king. For which reason also there immediately follows an account of how he came as king into Jerusalem, sitting upon a donkey. But after that great glory he had to endure insult. And because he went to it not under compulsion but willingly, therefore it is pointedly said that he went ahead, so as to encourage the others to the endurance of sufferings, according to that passage of 1 Peter 2: "Christ suffered for us, leaving you an example, that you might follow his footsteps"; and Hebrews 12: "Let us run to the contest set before us, looking to the author and perfecter of faith, Jesus," etc. He also went ahead for this reason, to give prelates the model of going before the sheep against the ferocity of wolves; John 10: "The good shepherd, when he has sent forth his own sheep, goes before them, and the sheep follow him, because they know his voice." As a figure of this, it is said of Judas in 1 Maccabees 5 that "when he saw the people trembling to cross the torrent, he crossed first." A noble imitator of this was Paul, who, although he knew that he would have to suffer many things from the Jews in Jerusalem, securely ascended for the salvation of his subjects; Acts 20: "The Holy Spirit through every city testifies to me that chains and tribulations await me in Jerusalem. But I do not count my life more precious than myself, provided I may finish my course and the ministry of the word which I have received." So also Christ was doing: whence, although for a time he had avoided Judea because his hour had not yet come, now he went to deliver his soul for us into the hands of enemies, according to that passage of Jeremiah 12: "I have given the beloved of my soul into the hands of her enemies." Therefore he was ascending to Jerusalem, "because," as was said above in chapter 13, "it does not befit a prophet to perish outside Jerusalem."

But why this? The reason was given above, because the excellence of pontifical, magisterial, and royal dignity demands this. Whence the Gloss: "Having finished the parable, he goes to Jerusalem, to show that the parable had been set forth especially concerning the fate of that same city."

As long as it was fitting that he should travel the country of the Jews trying to win by lessons and admonitions superior to the law many to the grace that is by faith, he did not cease to do so. The time was now calling Christ to the passion for the salvation of the whole world. He therefore goes up to Jerusalem to free the inhabitants of the earth from the tyranny of the enemy, to abolish death, and to destroy the sin of the world. First, he points out to the Israelites by a plain fact, that a new people from among the heathen shall be subject to him, while they themselves are rejected as the murderers of the Lord.

Because the Lord had said, The kingdom of heaven is at hand, they that saw Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He reproved the error above mentioned, and showed plainly that He had not yet vanquished that death which was plotting against him, he proceeded forth to His passion, going up to Jerusalem.

He came to the Mount of Olives so that he could plant new olive trees on the heights of virtue, the mother of which is the Jerusalem that is above. The heavenly Gardener is on this mountain so that all those who are planted in the house of the Lord may say, "But I am as a fruitful olive in the house of the Lord." Perhaps that mountain is Christ himself. Who else could produce such fruits, not in many round berries but in the fullness of spirit in the fruitful Gentiles? We ascend by him, and we ascend to him. He is the Door and the Way that is opened and which opens. Those entering knock on it, and those leaving worship it.

Mystically, our Lord came to Mount Olivet, that he might plant new olive trees on the heights of virtue. And perhaps the mountain itself is Christ, for who else could bear such fruit of olives abounding in the fulness of the Spirit?

Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons, he may believe it to be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Candace. (Acts 8:38.)

And it came to pass, when he approached Bethphage and Bethany, to the mountain called the Mount of Olives, he sent two of his disciples, saying: Go into the village opposite you. Bethphage was a village of priests on the Mount of Olives. Bethany was also a small town or city on the side of the same mountain, about fifteen stadia from Jerusalem, as the evangelist John reveals, where Lazarus was raised from the dead. Whose tomb a church now built there shows. Bethphage means house of the mouth, Bethany means house of obedience. The Savior, about to arrive in Jerusalem, exalted these places with the dignity of his presence, because before his passion he filled many with the gifts of pious confession and spiritual obedience by teaching them. These beautiful cities situated on the Mount of Olives refer to, that is, the very Lord, who refreshes us with anointing of spiritual graces and the light of knowledge and piety. Hence, when he said elsewhere: A city set on a hill cannot be hidden (Matthew V), he immediately added: Nor do they light a lamp and put it under a basket (Ibid.), because the same Mount of Olives, that is, the chief distributor of spiritual graces, who exalts his city to stand out, also anoints it with the oil of gladness so that it can shine. And because the same light did not wish to be put under a basket, he sent the disciples to the village opposite them, that is, he took care to send teachers to penetrate the uneducated and barbaric coasts of the whole world, as though they were the walls of a village placed opposite. And so rightly two are sent, either for the knowledge of truth, and purity of work, or for the sacrament of the twin love, namely of God and neighbor, to be preached throughout the whole world.

Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come nigh to Bethphage, &c. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stades from Jerusalem.

Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety.

And it came to pass, when he had drawn near, etc. After he refuted the deceitfulness, impiety, and curiosity of the Jews, here follows the fourth principal part, in which he refutes their unbelief, which in the hearts of the Jews was the cause and root of all the foregoing things. This part is divided into two, in the first of which he refutes the unbelief of the Jews by deeds; in the second, by words and teachings, below in chapter 20: And it came to pass on one of the days, etc.

First, he refutes their unbelief by deeds, showing that he possesses the four gifts promised in the Law. He confutes therefore the unbelief of the Jews by deeds, by which he shows himself to be the Christ the Lord promised in the Law, first with regard to royal power; second, with regard to pontifical piety, there: And when he drew near, seeing the city etc.; third, with regard to judicial equity, there: And having entered the temple etc.; fourth, with regard to magisterial authority, there: And he was teaching daily in the temple etc.

He shows that he possesses the promised royal power through three things. Royal power Christ shows himself to have in a threefold manner: first, through excellence in commanding; second, through the obedience of the disciples in complying, there: And those who had been sent went away; third, through the reverence of the people in praising, there: And as he was going out etc.

The excellence therefore of royal power in Christ is shown through his command, which is devout, provident, and authoritative. For such a command befits a most merciful, most wise, and most powerful king. His command is shown to be devout according to the mystery of grace, and provident according to the spirit of prophecy, and authoritative through the summit of most exalted authority.

First, therefore, as regards the pious command through the mystery of grace, it is said: And it came to pass, when Jesus drew near to Bethphage and Bethany, to the mount called Olivet: which although it was true according to the letter, nevertheless prefigured something else through figure and mystical understanding. Whence Ambrose: "He came to the Mount of Olives, that he might plant new olive trees in sublime virtue." And note that he names three things, namely Bethphage, which is on the Mount of Olivet and a small village of priests, as Jerome says, and is interpreted house of the mouth, by which confession and penance are signified; Bethany, house of obedience; and the Mount of Olivet on account of the anointing of oil, which suggests the eminence of unction and wisdom. And through these three the Lord draws near to us, that is, he makes us draw near to himself, namely through penance: above in the fifteenth chapter: "The publicans were drawing near to Jesus," etc.; through obedience: Sirach, last chapter: "Draw near to me, you unlearned, and gather yourselves into the house of discipline." This is the house of obedience or of religious life; through wisdom: Deuteronomy thirty-three: "Those who draw near to his feet shall receive of his doctrine." But the feet of the Lord coming, ascending, and judging stood upon the Mount of Olives, because whoever wishes to see his ways, which are mercy and truth, needs anointing, by which he may be elevated to the eminence of wisdom, so that through contemplation he may ascend into heaven through the three aforementioned degrees. The first degree is that of beginners, the second of those advancing, the third of the perfect: and to this end all the work of Christ and evangelical preaching is ordered, namely that we may thus draw near to Christ in this threefold manner.

Bethany is interpreted as "house of obedience", while Bethphage as "jaw bones", a place belonging to priests; for the jaw bones were given to the priests, as it is written in the law. Therefore, where there is obedience and a holy place, there the Lord sends the apostles to untie a "colt tied, on which no man ever sat". Instead of: No rational man ever sat on it, neither Moses' word nor Isaiah's nor any other prophet's. When Christ came, He told the disciples to go and loosen the colt. He told them: "If anyone asks you, why are you untying the colt, you will say that the Lord has need of it." Note, however, that Jesus said: "If anyone asks you," and did not name the Lord, but the Evangelist says that they said, "The Lords of it." Many were the lords of the donkey before being dominated by the Savior, but we know that once one becomes the Lord's, he cannot have many masters; for when a man serves evil, he is a slave of many passions.

Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Saviour sends His disciples to loose the ass's colt.

Bethany, by interpretation, means "house of obedience," and Bethphage means "house of jaws," a place befitting priests. For the jaws were given to the priests, as prescribed in the Law (Deut. 18:3). By jaws is signified the word of teaching, which the jaws of the soul grind and refine. And so, where there is a house of the teaching word and of obedience to this word, there the disciples of the Lord are sent and loose people bound by the nets of sin and many worldly cares, and from servants of many masters and gods make them worshippers of one Lord Jesus and one God the Father. But where there is neither a house of obedience nor is the teaching word received, nothing of the sort happens, and the colt is not untied. Those sent were two. By this is signified that two orders serve to bring the Gentiles to Christ and to obedience to Him: the prophets and the apostles.

Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ.

Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him.

So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven.

But they who were sent went away and found the colt standing, as he had told them. Mark writes that the colt was found tied at the door outside, in the street. Now the door itself is He who says: I am the door of the sheep; by me, if any man enter in, he shall be saved, and shall go in and out, and find pasture (John X). From which pastures of life this colt, that is, the people of the Gentiles, was lacking when it still stood tied outside this door in the street. And rightly in the street, because it did not hold to a certain way of life and faith, but followed many uncertain paths of heresies in error. To which it is appropriately added:

And those who had been sent went away, etc. After he has manifested the royal power in Christ through excellence in commanding, here secondly he manifests it through the obedience of the disciples in complying. In explaining this, there is shown in the disciples the perfection of obedience in going, carrying out, and returning.

First, therefore, as regards the obedience of the disciples going forth by command, it is said: And they that were sent went their way and found, even as he had said unto them, the colt standing. In this it is apparent that he who obeys Christ cannot be deceived, because he so commands present things that he foreknows future things. Hence Hebrews 4: "All things are naked and open to his eyes, to whom our speech is directed." But according to the mystery of its signification, the disciples found the colt standing, because they found the Gentile people idle, according to that passage of Matthew 20: "He saw others standing idle in the marketplace and said to them," etc. But the state and manner of standing Mark expresses more explicitly, in chapter 11, where it is said that "going away, they found the colt tied before the gate outside at a crossroads." For the Gentiles, before they came to Christ, were outside; hence 1 Corinthians 5: "For what have I to do with judging those who are outside?" "For those who are outside, God will judge." Hence the Gloss: "Mark says: Tied before the gate, because whoever is outside Christ is outside on the road; he who is in Christ is not outside." Therefore John 15: "If anyone does not abide in me, he shall be cast forth and shall wither." But it is said to be at a crossroads because it did not follow any certain way; hence the Gloss: "Tied at the crossroads, he stood who did not hold one way of faith and life, but was enslaved to many errors"; therefore Ephesians 4: "I testify before God, that you walk no longer as the Gentiles walk in the vanity of their mind, having their understanding darkened, alienated from the way of God through the ignorance that is in them." In this state, therefore, the disciples found the people of the Gentiles, who through diverse sects and ways practiced idolatry, according to that passage of Jeremiah 3: "You sat in the ways as a robber waiting for them, and you polluted the land with your fornications." Therefore it is rightly designated by Tamar, of whom it is said in Genesis 38: "Having changed her garment, she sat at the crossroads"; James 1: "A double-minded man is unstable in all his ways."

Those men who were directed, when they were loosing the colt, did not use their own words, but spoke as Jesus had told them, that you may know that not by their own words, but the word of God, not in their own name but in Christ's, they implanted the faith among the Gentile nations; and by the command of God the hostile powers ceased, which claimed to themselves the obedience of the Gentiles.

And as they were loosing the colt, its owners said to them: Why are you loosing the colt? For it had many owners, being not devoted to one doctrine and superstition, but wretchedly carried off to various and diverse errors of idols at the whim of unclean spirits, proceeding as it was led. Finally, it is said to be common by a certain vernacular Scripture custom that which is unclean, as also a voice from heaven says to Peter: What God has cleansed, you must not call common (Acts XI). Because he who is holy is God's alone and is shared with no one else. But he who is sinful and unclean belongs to many. For many demons possess him, and therefore he is called common.

Second, as regards the obedience of the disciples carrying out the command, it is added: And as they were loosing the colt, the owners thereof said to them: Why do you loose the colt? by the handling of another's property; and they are called several owners because according to the historical truth, both the she-ass and the colt are said to have belonged to that entire village, and were used by the poor for carrying water.

They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the words of the Saviour; for "the Lord" is a name of majesty, and as a King was He about to come in the sight of all the people.

But they said: Because the Lord has need of him. And they brought him to Jesus. Those who had resisted the loosing of the colt, upon hearing the name of the Lord, became quiet, for the masters of errors who opposed the teachers of the salvation to the Gentiles, defended their darkness until the power of the true possessor and Lord shone through with miracles to back it up. But after the power of the dominical faith appeared, with the complaints of the adversaries giving way all over, the liberated congregation of believers, carrying God in their heart, is brought forward.

But they said: Because the Lord has need of him, by the lordship over his own property. Hence from this the power of the divine command is apparent, because they neither inquired further nor resisted. Hence Chrysostom: "The power of Christ prepared their heart to give to strangers." From this also the power of obedience is apparent, and how great is its efficacy, because no master is able to contradict him who obeys; hence also Proverbs 21: "An obedient man shall speak of victories."

And note here according to the mystery that the masters of the Gentile people are said to be very many, because that people was a slave not of one Lord and God, but of many vices and demons: because, Second Peter 2: "By whom a man is overcome, of the same also he is the slave." Whence the Gloss: "He had many masters who, devoted not to a single superstition, was rather carried off to various errors at the pleasure of unclean spirits." Therefore Isaiah 26: "O Lord our God, other lords besides you have had dominion over us." These resist the Apostles who wish to loose the colt, because demons and sins and even the members of the devil resist and place an obstacle to grace, just as Simon the magician resisted Peter, and Elymas the magician resisted Paul, Acts 13: "But Elymas the magician withstood them, seeking to turn the proconsul away from the faith." But when the name of Christ is heard and his power is made manifest through miracles, they are struck silent, because all such are overcome in the name of Christ. Whence the Gloss: "Those who opposed the teachers coming for the salvation of the nations defend their own darkness, until, with miracles bearing witness, the power of the true possessor becomes known." Whence also Peter with the Apostles said to those who were forbidding them from preaching for the loosing of the colt, Acts 5: "It is necessary to obey God rather than men"; and this, because he alone is the true Lord both of our persons and of our possessions; the Psalm: "For all the beasts of the forest are mine, the cattle upon the mountains and the oxen."

The apostles threw down their own garments before Christ. By their preaching of the gospel, they would present the glory of their action. In Holy Scripture, very often garments are virtues, which are to soften the hardness of the Gentiles to some extent by their own virtue, so that with zealous good will they may show the undisturbed obedience of a joyful passage. The Lord of the world was not happy to be carried in a public spectacle on the back of a donkey. With the generalship of piety, he subdued the accustomed disposition of the Gentile people. The mystic Rider therefore could cover the inmost places of our mind with the hidden mystery. He would take his seat in an inward possession of the secret places of the spirits, as if infused with the Godhead, ruling the footprints of the mind and curbing the lusts of the flesh. Those who received such a Rider in their inmost hearts are happy. A heavenly bridle curbed those mouths, or else they would be unloosed in a multitude of words.

For it pleased not the Lord of the world to be borne upon the ass's back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men's souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His word is a rein, His word is a goad.

And throwing their garments on the colt, they set Jesus upon it. The garments of the apostles, or the doctrine of virtues, or the exposition of Scriptures, or certainly the various dogmas of the ecclesiastical understanding, with which they cover human hearts, formerly bare and cold, so that they may become worthy for Christ as rider.

Third, as regards the obedience of the disciples returning according to the command, it is added: And they brought him to Jesus, that they might fulfill the command of Christ, to whom he had said above: "Loose him and bring him to me."

And casting their garments upon the colt, they set Jesus thereon, that they might show that Christ was the promised king. Whence Matthew 21: "Now all this was done that it might be fulfilled which was spoken by the Prophet, saying: Tell the daughter of Sion: Behold, your king comes to you, meek, sitting upon an ass and a colt, the foal of a beast of burden." For thus it is found in Zechariah 9: "Rejoice greatly, O daughter of Sion; shout for joy, O daughter of Jerusalem: Behold, your king shall come to you, the just one and savior: he himself poor and riding upon an ass and upon a colt, the foal of an ass." From this manifest sign, therefore, and from the word previously given, it was gathered that Christ was the true king of the Jews.

But this is wondrous, that Christ, although he was true God and "King of kings," willed to mount upon so lowly an animal.

Yet nevertheless He did this very reasonably, both on account of the mystery and on account of the example. On account of the mystery, I say, because, as has been touched upon, by the colt is understood the Gentile people, and by the donkey the Jewish people. And therefore, although one ought to have sufficed for Him, nevertheless He mounted both, first the colt and then the donkey, to show that He would first call the people of the Gentiles, and then at the end of the world the people of the Jews. Whence also in that most noble prophecy of Jacob, Genesis forty-nine, it is said: "The scepter shall not be taken away from Judah, nor a leader from his thigh, until He comes who is to be sent; and He shall be the expectation of the nations, binding His colt to the vineyard and His donkey to the vine, O my son. He shall wash His robe in wine and His cloak in the blood of the grape"; this was in the winepress of the Cross. Since therefore Christ caused this colt, namely the people of the Gentiles, to be led to Himself and mounted upon it through the ministry of the Apostles, therefore it is said that the disciples cast their garments upon it, that is, their good examples, by which they converted that nation; concerning which garments, Revelation sixteen: "Blessed is he who keeps his garments, lest he walk naked." As a figure of which it is also said in Third Kings nineteen that "Elijah cast his cloak upon Elisha." Since therefore this conversion was accomplished not only through the Apostles, but also through the seventy disciples, to whom the particular Churches of the converted Gentiles were assigned, therefore as a figure of this it is said in Judges twelve concerning a certain judge who "had forty sons and thirty grandsons from them, riding upon seventy colts of donkeys." And on this the Gloss says: "The garments of the Apostles are the teaching of virtues, or the discernment of the Scriptures and spiritual grace, by which they cover the hearts of men previously naked and cold, so that they may merit to have Christ as their rider."

He also did this on account of the example, to crush the haughtiness of the proud, who delight in the multitude of horses and chariots; the Psalm: "Some in chariots, and some in horses" etc.; and Isaiah thirty-one: "Woe to those who go down to Egypt for help, hoping in horses and placing their trust in chariots, because they are many" etc. Condemning this by His own example, Christ did not have a multitude of horses, indeed not even one horse, but mounted upon a contemptible colt on the day of His preeminent honor. Whence Chrysostom says: "Do you wish to know the meekness of the One who comes? Consider the manner of His arrival. He does not sit in a golden chariot, gleaming in purple; He does not mount upon a fiery horse, a lover of discord; He did not have around Him gleaming swords or other ornaments of terrible arms—but what? Leafy branches, testimonies of devotion." And thus He showed that what is said in the Psalm is true: "He shall not take pleasure in the strength of the horse, nor in the legs" etc.

(non occ.) The disciples waited upon Christ not only in bringing the colt of another, but also with their own garments, some of which they placed upon the ass, others they strewed in the way.

(in Luc. 37.) The disciples next place their garments upon the ass, and cause the Saviour to sit thereon, inasmuch as they take upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest themselves of their garments, and strew them in the way, for the clothing of the Apostles is their good works. And truly does the ass loosened by the disciples and carrying Jesus, walk upon the garments of the Apostles, when it imitates their doctrine. Which of us is so blessed, that Jesus should rest upon him?

The Lord sits upon the colt for two purposes at one and the same time: first, to fulfill the prophecy which says, "Behold, your King comes," sitting upon a beast of burden (Zech. 9:9); and second, to figuratively let us know that He would subdue to Himself a new, unclean, and untamed people of the Gentiles. Judging by the distance of the journey, the Lord doubtless had no need of a beast of burden. For having traversed all of Galilee and Judea on foot, how would He have need of a colt for the passage from Bethany to Jerusalem, where the distance, as everyone knows, is insignificant? And so He does this, as I said, with a mystical meaning.

And as he went, they spread their garments in the way. As the Lord is carried by the donkey, the disciples lay their garments in the path, because by stripping away their own bodily attire, they prepare the way for the simpler servants of God with their own blood, so that they may walk with an undisturbed step of the mind towards Jerusalem, where Jesus leads. For Jesus, sitting on the donkey, heads towards Jerusalem when, governing the soul of each faithful one, He leads His donkey to the vision of inner peace, or also when He presides universally over the holy Church and kindles in it the desire for the peace of heaven. But because according to other evangelists, not only disciples but also many from the crowd spread their garments on the road, those may be understood as well who, following the examples of the martyrs, discipline their bodies through abstinence, to prepare a path for the Lord towards the mind, or offer good examples for those who might follow.

According to the other Evangelists, not the disciples only, but very many also out of the crowds scattered their garments in the way.

Now as he went forth etc. After he showed that he has royal power through his excellence in commanding and the obedience of the disciples in complying, here he shows thirdly through the honor of the people in praising together. To express this, first the devotion of those praising is set forth; second, the loftiness of the praises, at the words: Blessed is he who comes in the name of the Lord; third, the confutation of the envious, at the words: And certain of the Pharisees etc.

Concerning the devotion therefore of those praising, two things are introduced for its expression, namely the expression of devotion in deed and the expression in speech and voice.

First, therefore, as regards the expression of devotion in deed, he says: Now as he went forth, they spread their garments in the way, which was a sign of great devotion. He does not specify who those were who spread them, because all did this in common, and especially the crowds. Hence Matthew twenty-one: "A very great multitude spread their garments in the way; others cut down branches from the trees and strewed them in the way." And note that here it is not without mystery that the disciples placed garments upon the donkey, but the crowd spread their garments under the feet of the donkey to be trampled. By which we understand that the people of the nations who were to be converted ought to venerate the teachings of the Apostles, but trample underfoot the instructions and ceremonies of the Jews. Hence Chrysostom: "Upon the beast of burden the Apostles placed their garments; but the rest placed theirs under its feet, because Christians submit to the evangelical commands of the Apostles, but trample underfoot the customs of the Law." Hence Philippians three: "What things were gain to me, I counted as dung, that I might gain Christ." According to the moral sense, however, by the spreading of garments in the way we understand the mortification of our bodies through abstinence and patience, so as to give others good examples by which they may be directed on the way. Hence the Gloss: "The crowd, following the examples of the Martyrs, subdues the flesh through abstinence, so as to prepare a way for the Lord to the mind and to offer good examples to those who follow." As a figure of this very thing, it is said in 4 Kings two that Elijah left his mantle to Elisha. Because a good example draws one to imitation as if by a certain fragrance, therefore Song of Songs four: "The fragrance of your garments is above all spices." And we see these things on the strewn way: hence Hebrews twelve: "Having so great a cloud of witnesses" etc.

The spreading of garments seems to signify that those worthy to praise Jesus, having put off the old man, lay him down and subject him to Jesus, so that by treading upon him He might sanctify him, and so that the flesh would not rise up against the spirit, so that they themselves might also say: "Submit to the Lord and hope in Him" (Ps. 36:7).

For it pleased not the Lord of the world to be borne upon the ass's back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men's souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His word is a rein, His word is a goad.

The multitude then acknowledging God, proclaims Him King, repeats the prophecy, and declares that the expected Son of David according to the flesh had come, saying, Blessed be the King that cometh in the name of the Lord.

And as he was now approaching the descent of the Mount of Olives, the whole multitude of disciples began to rejoice and praise God with a loud voice. As the Lord descends from the Mount of Olives, the rejoicing and praising multitudes also descend, because with the author of mercy humbling himself by his own will, it is necessary for those who are most in need of mercy to imitate, as far as they can, the footsteps of His humility. It is necessary, I say, for us to look at how Jesus descended from the Mount of Olives, that is, how He, being in the form of God, humbled Himself, became obedient unto death, even death on a cross, we also should humble ourselves under His mighty hand, so that we may be exalted in the time of visitation.

They beheld indeed many of our Lord's miracles, but marvelled most at the resurrection of Lazarus. For as John says, For this cause the people also met him, for that they heard that he had done this miracle. For it must be observed that this was not the first time of our Lord's coming to Jerusalem, but He came often before, as John relates.

Again, when our Lord descends from the mount of Olives, the multitude descend also, because since the Author of mercy has suffered humiliation, it is necessary that all those who need His mercy should follow His footsteps.

Second, as regards the expression of devotion in speech, there is added: And when he was now approaching the descent of the Mount of Olives, on account of the fittingness of the place, because it was near Jerusalem. Whence also he ascended from that place: Acts 1: "They returned to Jerusalem from the Mount of Olives, which is near Jerusalem, a Sabbath day's journey." By that descent, however, is understood the descent of the condescension of God's mercy, on account of which he ought rightly to be praised by us, according to that verse of the Psalm: "Praise the Lord, all nations; praise him, all peoples: for his mercy is confirmed upon us," etc. And therefore he adds: The whole multitude of those descending began rejoicing to praise God with a loud voice, on account of the fittingness of the manner: Sirach 39: "Give magnificence to his name, and praise him with the voice of your lips"; and the Psalm: "Sing well to him with jubilation."

The reason, however, for this magnificent praise was the consideration of Christ's wonders; and therefore he adds: For all the mighty works which they had seen, on account of the fittingness on the part of the motive. For the vision of wondrous things leads and moves one to praise: the Psalm: "Sing to the Lord a new song, for he has done wonderful things." Among all the wonders, however, which he performed, the greatest was the raising of the man dead four days, by reason of which the crowd especially came to meet Christ: John 12: "The crowd that was with him bore witness, when he called Lazarus from the tomb and raised him from the dead. For this reason also the crowd came to meet him, because they had heard that he had performed this sign." The crowds, however, were moved by the signs to believe that he was Christ the King promised in the Law. Whence John 6: "Those men, when they had seen the sign that Jesus had performed, said: This is truly the Prophet who is to come into the world."

Christ therefore sits upon the colt. Since he now came to the descent of the Mount of Olives close to Jerusalem, the disciples went before him praising him. They were called to bear witness to the wonderful works that he performed and of his godlike glory and sovereignty. We likewise should always praise him, considering who and how great he is. Another holy Evangelist mentioned that children, holding high branches of palm trees, ran before him. With the rest of the disciples, they celebrated his glory.

The disciples praise Christ the Savior of all, calling him King and Lord, and the peace of heaven and earth. Let us also praise him, taking the psalmist's harp and saying, "How great are your works, O Lord! In wisdom you have made them." Only wisdom is in his works because he guides all useful things in their proper manner and assigns to his acts the season that suits them.

But while these things were doing, and the disciples were rejoicing and praising God with a loud voice for all the mighty works that they had seen, saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest; the city began to inquire, saying, Who is this? stirring up its hardened and inveterate envy against the glory of the Lord. But when thou hearest me say the city, understand the ancient and disorderly multitude of the synagogue. They ungratefully and malignantly ask, Who is this? as if they had never yet seen their Benefactor, and Him whom divine miracles, beyond the power of man, had made famous and renowned; for the darkness comprehended not that unsetting light which shone in upon it.

As long as our Lord was in the mount His Apostles only were with Him, but when He began to be near the descent, then there came to Him a multitude of the people.

Saying that "the whole multitude of disciples" praised God, Luke calls disciples all the followers of Jesus in general, not only the twelve and not the seventy, but all the people who, either being in need of miracles or at times being carried along by His teaching, followed Jesus. Among them naturally there were also children, as the other Evangelists relate (Matt. 21:15).

He calls by the name of disciples not only the twelve, or the seventy-two, but all who followed Christ, whether for the sake of the miracles, or from a certain charm in His teaching, and to them may be added the children, as the other Evangelists relate. Hence it follows, For all the mighty works which they had seen.

Above all the virtues they had seen, they said: Blessed is the King who comes in the name of the Lord. They had indeed seen many virtues of the Lord, but they were especially astonished at the resurrection of Lazarus, which had recently taken place, with the crowd bearing witness who had been with Him when He called him out of the tomb and raised him from the dead. For the prophet also came to meet him and the crowd, because they heard he had performed this sign. It should be noted, for the Savior was not coming from Galilee now for the first time, that is, five days before Passover. He had previously visited Jerusalem, as John records, during the Feast of Tabernacles in the seventh month of the previous year, and from there for six continuous months, that is, until the day of Passover when He suffered. At times, He worked signs and taught in Jerusalem; at times, He ascended the Mount of Olives; at times, expelled from Judea, He went beyond the Jordan; at times, He stayed in a city of the wilderness called Ephraim with the disciples, but never during that time did He return to Galilee. Therefore, above all the virtues they had seen Him perform over such a time, the crowds praised God, saying:

Blessed is the King who comes in the name of the Lord; peace in heaven and glory in the highest. But blessed is the King who comes in the name of the Lord is rather to be understood as in the name of the Lord, in the name of God the Father, although it can also be understood in His own name, because He Himself is the Lord. Hence, it is written elsewhere: The Lord rained from the Lord. But His words direct our understanding better, who said: I have come in the name of my Father, and you did not receive me; another will come in his own name, him you will receive (John 5). For Christ is the teacher of humility, who humbled Himself, becoming obedient to death (Philippians 2). Thus, He does not lose divinity when He teaches us humility. However, Christ is not the King of Israel to demand tribute or to arm an army with iron and to conquer visible enemies, but the King of Israel because He rules minds, because He cares for eternity, because He leads believers, hopers, and lovers into the kingdom of heaven. Therefore, the Son of God, equal to the Father, the Word by which all things were made, who wished to be the King of Israel, is a matter of condescension, not promotion, a sign of compassion, not an increase in power. For He who was called King of the Jews on earth is the Lord of the angels in heaven. But because Christ in the flesh has shone as the propitiation of the whole world, namely, of men and angels, it is fitting that heavenly and earthly things mutually sing of His praise together in His dispensation. Thus, at His birth, the armies of heavenly powers sang, praising God: Glory to God in the highest, and on earth peace to men (Luke 2), and at His triumph over the prince of this world, and His imminent return to heaven, mortals reciprocate praise: Peace in heaven and glory in the highest.

That is, in the name of God the Father, although it might be taken "in His own name," since He Himself is the Lord. But His own words are better guides to the meaning when He says, I am come in my Father's name. For Christ is the Master of humility. Christ is not called King as one who exacts tribute, or arms His forces with the sword, or visibly crushes His enemies, but because He rules men's minds, and brings them believing, hoping, and loving into the kingdom of heaven. For Ho was willing to be King of Israel, to show His compassion, not to increase His power. But because Christ appeared in the flesh, as the redemption and light of the whole world, well do both the heaven and earth, each in their turn, chaunt His praises. When He is born into the world, the heavenly hosts sing; when He is about to return to heaven, men send back their note of praise. As it follows, Peace in heaven.

Saying: Blessed, etc. After the devotion of those praising, there is described here secondly the sublimity of the divine praises. There is described, therefore, the excellent praise of Christ from the mouth of the crowds excellently praising Christ the King, both as regards the excellent person of the one coming and as regards the excellent efficacy of his coming.

First, therefore, as regards the excellent person of the one who comes, it is said: Saying: Blessed is the king, who comes in the name of the Lord. Now Christ is blessed, not because anything is acquired for him from human blessing, but because he is praised as supremely good. Whence Jerome: "The blessing that is made in God is solely a confession and praise of the good things that have been bestowed; but the blessing that is made by God is fulfilled in us when we are filled with his benefits." Therefore they bless and praise him as a king born from the seed of David according to the flesh; above in chapter one: "The Lord God will give him the throne of David his father, and he will reign," etc.; and in Romans fifteen, the Apostle, citing the authority of Isaiah, says: "And again Isaiah says: There shall be a root of Jesse, and he who shall rise to rule the nations, in him the nations shall hope"; which is taken from Isaiah eleven according to another translation; and Jeremiah twenty-three: "Behold, the days shall come, and I will raise up for David a just branch, and a king shall reign," etc.

They also bless him as one divinely sent, when they say: Who comes in the name of the Lord. He comes in the name of the Lord who comes on behalf of God: John five: "I have come in the name of my Father."

Now Christ comes in the name of the Lord in a threefold manner, namely in the flesh: John one: "He came unto his own, and his own received him not"; and this coming is to be commemorated on account of the exceeding condescension; Haggai two: "Yet a little while, and I will move heaven and earth"; "and the desired one shall come," etc. As a figure of this, it is said in Second Kings, the last chapter: "What is the reason that my lord the king should come to his servant," etc.

He comes into the mind: concerning which Job nine: "If he comes to me, I shall not see him"; and this coming is to be welcomed on account of the exceeding love: John fourteen: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him"; and that passage from Wisdom seven: "All good things came to me together with her."

He comes to the final judgment: concerning which Revelation one: "Behold, he comes with the clouds," etc.; and this coming is to be awaited with the utmost discernment: Malachi three: "Behold, he comes, and who shall be able to contemplate the day of his coming," etc.; for above in chapter twelve: "Blessed is that servant whom, when the Lord comes, he shall find watching."

In each of these three comings, however, he who comes, namely Christ, is to be blessed: Psalm: "O Lord, save me; O Lord, grant good success. Blessed is he who comes in the name of the Lord." And for this threefold coming the Church celebrates solemnly, recalling one, petitioning for another, and foreseeing the third as near at hand.

Second, with regard to the excellent efficacy of the advent, he adds: Peace in heaven and glory in the highest, in which is given to understand the twofold efficacy of the advent of Christ. The first is in the reconciliation of sinners through grace: and this he notes when he says peace in heaven: Colossians 1: "Making peace through the blood of his cross, both as to the things that are in the heavens and the things that are on earth. And you, when you were at one time alienated and enemies in evil works, are now reconciled in the body of his flesh." And he came to accomplish this: Ephesians 2: "He himself is our peace, who made both one." "And coming, he preached peace to you who were far off, and peace to those who were near," etc. The second is the beatification of the just through glory: the Psalm: "All who love your name shall glory in you." And concerning this twofold effect, again in the Psalm: "For God loves mercy and truth; the Lord shall give grace and glory"; and this twofold effect is through Christ coming, according to that passage in Romans 5: "Justified by faith, let us have peace with God through our Lord Jesus Christ, through whom we have access by faith into this grace, in which we both stand and glory in the hope of the glory of the children of God."

And on account of this noble twofold effect, Christ coming ought to be praised both at his nativity and at the approaching passion: whence, just as the Angels sang: "Glory to God in the highest, and on earth peace to men," etc., above in chapter two, so conversely men now sing as the passion approaches. And therefore the Gloss says: "Just as, when the Lord of men and Angels was being born, the heavenly hosts sang: Glory to God in the highest, etc., so to the same one about to triumph, men sing together: Peace in heaven and glory in the highest." But the other Evangelists say that they sang: "Hosanna to the Son of David, hosanna in the highest!" Matthew 21 and Mark 11: in which is contained both the meaning of glory and of many other things, and therefore it was not translated. Whence Chrysostom says: "Some interpret Hosanna as glory, some as redemption, others as save or save me." But Augustine says that "Hosanna is the voice of one rejoicing or beseeching, as some Hebrews say, indicating an emotion rather than signifying any particular thing, just as racha is said to be an interjection of one who is indignant. Whence according to the sound, neither a Latin nor a Greek speaker could interpret this, but only according to the sense." And this is what blessed Luke wishes to say when he says: "Peace in heaven and glory in the highest." Whence, because this praise was the praise of the sublime humility of Christ, therefore from it, together with the praise of the Seraphim, which is the praise of the Trinity, is constituted the praise immediately preceding the Canon of the Mass in the consecration of the Sacrament of the altar, in which is said: Holy, Holy, Holy, etc.

Moved by God, the children confess Jesus as King, coming "in the name of the Lord," that is, as God, and say: "peace in heaven." Otherwise put: the former enmity that we had with God has ceased. For there was no King-God on earth. But now, when God comes upon the earth, there is truly peace in heaven, and therefore "glory in the highest," since the Angels also glorify that unity and reconciliation which the King and God riding on the donkey has granted us. For the very fact that the true God appears on earth and walks in our land, the land of His enemies, shows that reconciliation has been concluded between Him and us.

That is, the ancient warfare, wherein we were at enmity against God, has ceased. And glory in the highest, inasmuch as Angels are glorifying God for such a reconciliation. For this very thing, that God visibly walks in the land of His enemies, shows that He has peace with us.

It is not strange if the rocks would respond against their nature with praises of the Lord since murderers, harder than rocks, also proclaim them. Perhaps this means when the Jews are speechless after the Lord's passion, the living stones, according to Peter, will cry out. Even with mixed emotions, the crowd nevertheless leads God to his temple with praise.

Nor is it wonderful that the stones against their nature should chaunt forth the praises of the Lord, whom His murderers, harder than the rocks, proclaim aloud, that is, the multitude, in a little while about to crucify their God, denying Him in their hearts, whom with their mouths they confess. Or perhaps it is said, because, when the Jews were struck silent after the Lord's Passion, the living stones, as Peter calls them, (1 Pet. 2:5.) were about to cry out.

Rightly we read that the crowds praising God met Him at the descent of the mountain, that they might signify that the works of the heavenly mystery had come to them from heaven.

And some of the Pharisees from the crowd said to Him: Teacher, rebuke Your disciples. The dementia of the envious is remarkable, who do not doubt to call Him Teacher because they knew He taught the truth; yet, they think His disciples should be rebuked, as if they were better taught, and they advise Him to correct those He instructed, whom they see manifest as God by His approving signs.

O the strange folly of the envious; they scruple not to call Him Master, because they knew He taught the truth, but His disciples, as though themselves were better taught, they deem worthy of rebuke.

And some of the Pharisees etc. After the devotion of those praising and the sublimity of the praises, there is added the confutation of the envious, in describing which two things are introduced, namely the indignation of the envious and the approbation of those who praised.

First, therefore, regarding the indignation of the envious, he says: And some of the Pharisees from the crowds said to him: Master, rebuke your disciples. They said this out of indignation: whence Matthew twenty-one, "The chief priests and scribes, seeing the wonders that he did, and the boys crying out and saying: Hosanna to the son of David, were indignant." This indignation had its origin in envy, which cast them headlong into foolishness and madness. Whence the Gloss: "Wondrous is the madness of the envious: him whom they knew to be teaching true things, when they hear him called master, they judge that his disciples, as though they themselves were better instructed, ought to be rebuked—those whom he had instructed, who appears to be God through his miracles." Whence from the praise and glory of Christ the scribes and Pharisees were most greatly moved to anger, when rather they ought to have rejoiced: according to that of John twelve: "The Pharisees said among themselves: You see that we avail nothing. Behold, the whole world has gone after him." They were saddened, therefore, by that at which they ought to have rejoiced, and blinded by that from which they ought to have been illuminated; and this by the just judgment of God, who says in John nine: "For judgment I have come into this world, that those who do not see may see, and those who see may become blind." Whence also on account of the illumination of the faithful and the confutation of the rebellious, the Lord accepted this honor, as the Gloss says: "Frequently he entered the city of Jerusalem, but not with these praises, not called king, which he had always fled, except now, when he ascended about to suffer: this was done so that he might further excite their envy against himself, because the time of the passion was now at hand"; not because the Lord wished their evil to be intensified, but because, by his just judgment doing what he ought, they took occasion to be more ardently inflamed to hatred, from which God would draw forth a great good. Whence Chrysostom: "He stirred them up, not so that they would do what they previously did not wish, but so that they could do what they previously wished. The opportunity was given, not the will changed." Whence that of Wisdom two was fulfilled in them: "He is grievous to us to behold, because his life is unlike that of others, and his ways are changed."

The Pharisees truly complained because Christ was praised. They came near and said, "Rebuke your disciples." O Pharisee, what wrong action did they do? What charge do you bring against the disciples or how would you rebuke them? They have not sinned in any way but have rather done what is praiseworthy. They extol as King and Lord the One the law had before pointed out by many symbols and types. The ancient company of the holy prophets had preached of him. You despised him and grieved him by your great jealousy. Your duty was to join the rest in their praises. Your duty was to withdraw far from your innate wickedness and to change your way for the better. Your duty was to follow the sacred Scriptures and to thirst after the knowledge of the truth. You did not do this, but transferring your words to the contrary, you wanted to rebuke the heralds of the truth.

The children were shouting and saying, "Hosanna to the Son of David!" This displeased the chief priests and the scribes, and they said to him, "Do you not hear what these are saying?" That means, "If these praises do not please you, make them keep silent." At his birth and at his death, children were intertwined in the crown of his sufferings. When he met Christ, the infant John jumped for joy within the womb. Children were murdered at his birth. They were like the grapes of his wedding feast. Children also proclaimed his praise when the time of his death approached. Jerusalem was in turmoil at his birth, just as it was in turmoil again and trembling the day that he entered it. When the scribes heard, they were displeased, and they were saying to him, "Stop them!" he said to them, "If these become silent, the stones will cry out." The scribes preferred that the children would cry out rather than the stones. This, however, was reserved for later, because the stones were crying out at the time of his crucifixion, but those with words were silent. Speechless things proclaimed his greatness.

The Pharisees grumbled that the people called Jesus King and praised Him as God; for (in their opinion) the solemn ascription to Him of the name of King was a sign of sedition and blasphemy against the Lord.

But the Pharisees when they heard that the crowd called Him King, and praised Him as God, murmured, imputing the name of King to sedition, the name of God to blasphemy. And some of the Pharisees said, Master, rebuke thy disciples.

And as He drew near, seeing the city, He wept over it, saying: If you had known, even you. Because it is written that the Lord wept at this destruction of Jerusalem which was undertaken by the Roman princes Vespasian and Titus, no one who reads the history of its overthrow can be unaware. But one must first inquire what is meant by: Seeing the city, He wept over it, saying: If you had known, even you. The merciful Redeemer indeed wept over the ruin of the faithless city, which the city itself did not know was coming. To which it is rightly said by the Lord weeping: If you had known, even you, meaning: you would have wept over what you now exult over, because you do not know what is coming. Hence it is also added:

That He possesses the promised pontifical compassion, He shows through four things.

And when he drew near etc. After he described how the Lord showed himself to be the promised Christ with respect to royal power, here secondly he shows the same thing with regard to pontifical piety. For just as power and honor befit a king, so the sorrow of piety befits a high priest, according to that passage in Hebrews 4: "We have not a high priest who cannot have compassion on our infirmities, tempted in all things according to likeness, without sin." Moreover, the great piety of Christ of this kind is shown, because on the day of his highest honor on earth he did not cease from tears through the affection of compassion. Therefore the piety of Christ is described as weeping and bewailing the priestly city's foolish joy, approaching destruction and antecedent sin.

First, therefore, with regard to the most pious weeping of Christ the high priest he says: And when he drew near, seeing the city, he wept over it. He drew near not only in bodily position, but also in the affection of the heart, according to that passage in James 4: "Draw near to God, and he will draw near to you"; and Deuteronomy 4: "For what other nation is so great as to have gods drawing near to it"? He also saw the city not only with the eyes of the body, but also with the gaze of piety: Psalm: "For he looked down from his holy height: the Lord looked from heaven to earth, to hear the groans" etc: and Exodus 3: "I have seen the affliction of my people in Egypt" etc. He wept over it through most pious affection and tender compassion.

And note that Christ is read to have wept three times for us: over Lazarus who was to be raised: John 11: "And Jesus wept"; over the city of Jerusalem, as here: and finally on the cross: Hebrews 5: "Offering with a strong cry and tears, he was heard because of his reverence": from which the piety of Christ toward us was most perfectly manifested. It is also believed that he wept in his infancy, when he entered into the misery of the present state, according to what the Church sings of him:

The infant cries, confined within the narrow manger.

In this fourfold weeping, however, he shows that there ought to be in us four kinds of tears and weeping: from compunction; the Psalm: "Every night I will wash my bed; with my tears I will water my couch"; and in Matthew twenty-six it is said of Peter that "going out, he wept bitterly." From compassion: Job thirty: "I wept once over him who was afflicted, and my soul had compassion on the poor"; and Jeremiah nine: "Who will give water to my head and a fountain of tears to my eyes"? For the sojourn of present misery: John sixteen: "You shall weep" etc.; and the Psalm: "Woe is me! for my sojourning is prolonged." For the desire of eternal happiness: Matthew five: "Blessed are they who mourn, for they shall be consoled." These tears we ought to seek so long as we are upon the little donkey of our mortality. For just as Christ wept upon the donkey, so also the soul, which sits upon the wretched body as upon a little donkey, ought to weep. As a figure of this, in Judges one it is said that "Achsah, the daughter of Caleb, sitting upon a donkey, sighed" etc.; and afterwards it is added that she said: "You have given me a dry land; give me also one watered with springs; and Caleb gave her the upper springs and the lower springs." By these modes of weeping, the paradise of conscience ought to be watered. As a sign of this, it is said in Genesis two that "a river went out from the place of pleasure to water paradise, which is divided into four heads"; by which it is understood that from the piety of our heart a fourfold river of tears ought to flow forth.

Some begin to suspect that [love of country] is never anything but a demon. But then they have to reject half the high poetry and half the heroic action our race has achieved. We cannot keep even Christ's lament over Jerusalem. He too exhibits love for His country.

For Christ had compassion upon the Jews, who wills that all men should be saved. Which had not been plain to us, were it not revealed by a certain mark of His humanity. For tears poured forth are the tokens of sorrow.

These things took place in this way in the second year of the reign of Vespasian in agreement with the prophetic pronouncements of our Lord and Savior Jesus Christ. By divine power, he foresaw these events as if already present and wept over them and mourned, according to the writings of the holy Evangelists. They add his own words, when on one occasion he spoke as if to Jerusalem itself. "Would that even today you knew the things that make for peace! Now they are hid from your eyes. For the days shall come upon you, when your enemies will cast up a bank about you and surround you, and hem you in on every side, and dash you to the ground, you and your children within you, and they will not leave one stone upon another in you; because you did not know the time of your visitation." On another occasion, as if concerning the people, he said, "There will be great distress in the land and wrath on this people. They will fall by the edge of the sword and shall be led away captives into all nations. Jerusalem will be trampled down by the Gentiles until the times of the nations be fulfilled." Again he says, "When you shall see Jerusalem encircled by an army, then know that its desolation is near." If one should compare the words of our Savior with the other narratives of the historian, how could he help but marvel and confess the truly divine and supernaturally wonderful foreknowledge and prophecy of our Savior?

The tremendous figure which fills the Gospels towers in this respect, as in every other, above all the thinkers who ever thought themselves tall. His pathos was natural, almost casual. The Stoics, ancient and modern, were proud of concealing their tears. He never concealed His tears; He showed them plainly on His open face at any daily sight, such as the far sight of His native city. Yet He concealed something. Solemn supermen and imperial diplomatists are proud of restraining their anger. He never restrained His anger. He flung furniture down the front steps of the Temple, and asked men how they expected to escape the damnation of Hell. Yet He restrained something. I say it with reverence; there was in that shattering personality a thread that must be called shyness. There was something that He hid from all men when He went up a mountain to pray. There was something that He covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth.

That the overthrow of Jerusalem which was accomplished by Vespasian and Titus, the Roman princes, is described while the Lord weeps, no one who has read the history of that destruction is unaware. But first we must ask what it means that is said: "Seeing the city, he wept over it, saying: If you had known, even you." For the Redeemer first wept over the ruin of the faithless city, which the city itself did not know was coming upon it.

But since we know that Jerusalem has now been destroyed and through its destruction has been changed for the better, we ought to draw some likeness inwardly from external things and fear the ruin of morals from the ruined buildings of walls. For seeing the city, he wept over it, saying: If you had known, even you. This he did once, when he announced that the city would perish. This our Redeemer never ceases to do daily through his elect, when he considers that certain people have passed from a good life to wicked ways. For he mourns those who do not know why they are mourned, because, according to the words of Solomon: "They rejoice when they have done evil and exult in the worst things." If they had recognized their damnation which hangs over them, they themselves would mourn with the tears of the elect.

(Hom. 39. in Ev.) For our Redeemer does not cease to weep through His elect whenever he perceives any to have departed from a good life to follow evil ways. Who if they had known their own damnation, hanging over them, would together with the elect shed tears over themselves. But the corrupt soul here has its day, rejoicing in the passing time; to whom things present are its peace, seeing that it takes delight in that which is temporal. It shuns the foresight of the future which may disturb its present mirth; and hence it follows, But now are they hid from thine eyes.

(Hom. 39. in Ev.) The merciful Redeemer wept then over the fall of the false city, which that city itself knew not was about to come upon it. As it is added, saying, If thou hadst known, even thou (we may here understand) wouldest weep. Thou who now rejoicest, for thou knowest not what is at hand. It follows, at least in this thy day. For when she gave herself up to carnal pleasures, she had the things which in her day might be her peace. But why she had present goods for her peace, is explained by what follows, But now they are hidden from thy eyes. For if the eyes of her heart had not been hidden from the future evils which were hanging over her, she would not have been joyful in the prosperity of the present. Therefore He shortly added the punishment which was near at hand, saying, For the days shall come upon thee.

I seek, lest the Lord's weeping comes upon us too. For we are the Jerusalem that is wept over, the more discerning ones. If after the mysteries of truth are revealed to us and the word of salvation preached, we sin, we are wept over. No Gentile is wept over, but this kind of Jerusalem is wept over because her enemies surround her in sin, the opposing forces, and they will barricade her and hem her in and not leave one stone upon another in her; if after a long time of sobriety or practicing another virtue, one is conquered, his building is demolished. "For I will not remember," He says, "his former righteousness; in the sin which he sins, in it I will judge him."

All the blessings which Jesus pronounced in His Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had said, Blessed are they that weep, He Himself also wept over the city.

I do not deny then that the former Jerusalem was destroyed because of the wickedness of its inhabitants, but I ask whether the weeping might not perhaps concern this your spiritual Jerusalem. For if a man has sinned after receiving the mysteries of truth, he will be wept over. Moreover, no Gentile is wept over, but he only who was of Jerusalem, and has ceased to be.

And because they had committed these crimes, and had failed to understand that Christ "was to be found" in "the time of their visitation," their land has been made "desert, and their cities utterly burnt with fire, while strangers devour their region in their sight: the daughter of Sion is derelict, as a watch-tower in a vineyard, or as a shed in a cucumber garden,"-ever since the time, to wit, when "Israel knew not" the Lord, and "the People understood Him not; "but rather "quite forsook, and provoked unto indignation, the Holy One of Israel.

The Lord, as the Lover of mankind, weeps over the city, for He did not desire the destruction of its inhabitants for their audacious act against Him. Thus, by His weeping He reveals a compassionate heart. And that He pitied them and thirsted for their conversion not only before the crucifixion but also after the crucifixion is evident from the fact that He delivered them to the Romans only after so many years, for thirty-five years had passed. Without doubt, He delayed the punishment for no other reason than His intense desire for their conversion.

God does not want his temple to be a trader's lodge but the home of sanctity. He does not preserve the practice of the priestly ministry by the dishonest duty of religion but by voluntary obedience. Consider what the Lord's actions impose on you as an example of living.… He taught in general that worldly transactions must be absent from the temple, but he drove out the moneychangers in particular. Who are the moneychangers, if not those who seek profit from the Lord's money and cannot distinguish between good and evil? Holy Scripture is the Lord's money.

Therefore our Lord teaches generally that all worldly bargains should be far removed from the temple of God; but spiritually He drove away the money-changers, who seek gain from the Lord's money, that is, the divine Scripture, lest they should discern good and evil.

In another place, when I said the following about our Lord Jesus Christ, "He did nothing by force but everything by persuasion and admonition," I forgot that he threw out the sellers and buyers from the temple by flogging them. What does this matter to us? How is it important if he also cast out demons from people against their will, not by persuasive words but by force of his power?

(de Qu. Ev. lib. ii. qu. 48.) Now mystically, you must understand by the temple Christ Himself, as man in His human nature, or with His body united to Him, that is, the Church. But inasmuch as He is the Head of the Church, it was said, Destroy this temple, and I will raise it up in three days. (John 2:19.) Inasmuch as the Church is joined to Him, is the temple so interpreted, of which He seems to have spoken in the same place, Take these away from hence; signifying that there would be those in the Church who would rather be pursuing their own interest, or find a shelter therein to conceal their wickedness, than follow after the love of Christ, and by confession of their sins receiving pardon be restored.

That he possesses the promised judicial equity, he shows through three things.

And having entered into the temple, etc. After the Evangelist described how Christ showed himself by his deed to possess royal power and pontifical compassion, here in the third place it is explained how he showed himself to possess judicial equity. For the declaration of which, three things are introduced, namely the equity of the judge, the truth of the law, and the enormity or impiety of the crime. In these three things, moreover, he shows that he judges rightly, as it were syllogistically. For when the truth of Sacred Scripture is set forth as the major premise, and the perversity of Jewish wickedness is taken as the minor premise, the severity of divine retribution is rightly concluded, according to that passage in John 16: "He will convict the world concerning sin and concerning justice and concerning judgment." For he sets forth justice as the major premise, takes sin as the minor premise, and concludes with judgment.

First, therefore, as regards the equity of the judge, he says: And entering into the temple, he began to cast out those selling in it and those buying: in which is shown the equity of the judge, who, although he was meek in tolerating injury to himself, according to that passage of Jeremiah eleven: "And I was like a meek lamb that is carried to the slaughter"; nevertheless in avenging the divine injury he was a severe and just judge. And because the greatest injury to God is when he is dishonored where he ought to be honored, therefore it is said that he entered the temple, to execute judgment there: which he did both at the beginning of his preaching, as is narrated in John two after the miracle of the changing of water into wine, and at the end after the miracle of Lazarus raised, so that thus that word of the Psalm might be verified: "The zeal of thy house hath consumed me," etc.; and in John two it is said that this was then verified.

And it should be noted that the Lord, immediately after the announcement of the destruction of Jerusalem, entered the temple to purge it, to show that the greatest cause of its destruction was the sin of the priests. Whence the Gloss: "After enumerating the evils, entering the temple, he cast out those selling and buying, by this intimating that the ruin of the people was chiefly from the fault of the priests; when he strikes those selling and buying, he shows whence the root of perdition proceeded." Whence Micah three: "Hear this, you princes of the house of Jacob and judges of the house of Israel, who abominate judgment and pervert all that is right, who build up Sion with blood and Jerusalem with iniquity. Her princes judged for bribes, and her priests taught for a price, and her prophets divined for money; therefore Sion shall be plowed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple of the Lord as the high places of the forests"; and Lamentations four: "Because of the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the just." Moreover, in this, that the Lord cast out those buying and selling, he shows that he especially condemns avarice in clerics, and most of all simony. Whence in Matthew twenty-one it is said that "he overturned the seats of those selling doves." To all such Peter says in Acts eight: "Thy money be with thee unto perdition, because thou hast thought that the gift of God may be possessed with money."

There was in it a crowd of merchants and others guilty of the charge of the shameful love of money. I mean moneychangers or keepers of exchange tables, sellers of oxen, dealers of sheep, and sellers of turtledoves and pigeons. All these things were used for the sacrifices according to the legal ritual. The time had now come for the shadow to draw to an end and for the truth to shine forth. The truth is the lovely beauty of Christian conduct, the glories of the blameless life and the sweet rational flavor of worship in spirit and in truth.The Truth, Christ as One who with his Father was also honored in their temple, commanded that those things that were by the law should be carried away, even the materials for sacrifices and burning of incense. He commanded that the temple clearly should be a house of prayer. His rebuking the dealers and driving them from the sacred courts when they were selling what was wanted for sacrifice means certainly this, as I suppose, and this alone.

Now there were in the temple a number of sellers who sold animals, by the custom of the law, for the sacrificial victims, but the time was now come for the shadows to pass away, and the truth of Christ to shine forth. Therefore Christ, who together with the Father was worshipped in the temple, commanded the customs of the law to be reformed, but the temple to become a house of prayer; as it is added, My house, &c.

And with that thought came a larger one, and the colossal figure of her Master had also crossed the theatre of my thoughts. The same modern difficulty which darkened the subject-matter of Anatole France also darkened that of Ernest Renan. Renan also divided his hero's pity from his hero's pugnacity. Renan even represented the righteous anger at Jerusalem as a mere nervous breakdown after the idyllic expectations of Galilee. As if there were any inconsistency between having a love for humanity and having a hatred for inhumanity! Altruists, with thin, weak voices, denounce Christ as an egoist. Egoists (with even thinner and weaker voices) denounce Him as an altruist. In our present atmosphere such cavils are comprehensible enough. The love of a hero is more terrible than the hatred of a tyrant. The hatred of a hero is more generous than the love of a philanthropist. There is a huge and heroic sanity of which moderns can only collect the fragments. There is a giant of whom we see only the lopped arms and legs walking about. They have torn the soul of Christ into silly strips, labelled egoism and altruism, and they are equally puzzled by His insane magnificence and His insane meekness. They have parted His garments among them, and for His vesture they have cast lots; though the coat was without seam woven from the top throughout.

Instead of looking at books and pictures about the New Testament I looked at the New Testament. There I found an account, not in the least of a person with his hair parted in the middle or his hands clasped in appeal, but of an extraordinary being with lips of thunder and acts of lurid decision, flinging down tables, casting out devils, passing with the wild secrecy of the wind from mountain isolation to a sort of dreadful demagogy; a being who often acted like an angry god--and always like a god. Christ had even a literary style of his own, not to be found, I think, elsewhere; it consists of an almost furious use of the a fortiori. His "how much more" is piled one upon another like castle upon castle in the clouds. The diction used about Christ has been, and perhaps wisely, sweet and submissive. But the diction used by Christ is quite curiously gigantesque; it is full of camels leaping through needles and mountains hurled into the sea. Morally it is equally terrific; he called himself a sword of slaughter, and told men to buy swords if they sold their coats for them. That he used other even wilder words on the side of non-resistance greatly increases the mystery; but it also, if anything, rather increases the violence. We cannot even explain it by calling such a being insane; for insanity is usually along one consistent channel. The maniac is generally a monomaniac. Here we must remember the difficult definition of Christianity already given; Christianity is a superhuman paradox whereby two opposite passions may blaze beside each other. The one explanation of the Gospel language that does explain it, is that it is the survey of one who from some supernatural height beholds some more startling synthesis.

The tremendous figure which fills the Gospels towers in this respect, as in every other, above all the thinkers who ever thought themselves tall. His pathos was natural, almost casual. The Stoics, ancient and modern, were proud of concealing their tears. He never concealed His tears; He showed them plainly on His open face at any daily sight, such as the far sight of His native city. Yet He concealed something. Solemn supermen and imperial diplomatists are proud of restraining their anger. He never restrained His anger. He flung furniture down the front steps of the Temple, and asked men how they expected to escape the damnation of Hell. Yet He restrained something. I say it with reverence; there was in that shattering personality a thread that must be called shyness. There was something that He hid from all men when He went up a mountain to pray. There was something that He covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth.

Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and command that those be deprived of the priesthood who seek payment for bestowing ordinations. Therefore the seat of those selling doves is overturned when those who sell spiritual grace are deprived of the priesthood, either before human eyes or before the eyes of God.

Having described this, what the Lord did is added: because, entering the temple, he began to cast out those selling and buying in it, saying to them: It is written that my house is a house of prayer, but you have made it a den of thieves. For he who foretold the evils to come and immediately entered the temple to cast out from it those selling and buying, clearly made known that the ruin of the people came chiefly from the fault of the priests. Indeed, in describing the destruction but striking at those selling and buying in the temple, he showed by the very effect of his work whence the root of perdition sprang. Moreover, as we have learned from another evangelist as witness, doves were being sold in the temple. And what is received through doves except the gift of the Holy Spirit? But he expels the sellers and buyers from the temple, because he condemns either those who grant the imposition of hands for a gift, or those who strive to buy the gift of the Spirit.

After the destruction of the city is completed, which we have applied to the likeness of a perishing soul, it is immediately added: "And entering the temple, he began to cast out those selling and buying in it." Just as the temple of God is in the city, so also is the life of religious persons among the faithful people. And often some take up the habit of religion, and when they receive a place in the sacred orders, they turn the office of holy religion into a commerce of earthly business. Those selling in the temple are they who bestow for a reward what rightly belongs to certain persons. For to sell justice is to maintain it in exchange for receiving a reward. Those buying in the temple are they who, while refusing to render to their neighbor what is just, and while disdaining to do what is rightly owed, give a reward to patrons and buy sin.

(Hom. 39. in Ev.) When He had related the evils that were to come upon the city, He straightway entered the temple, that He might cast out them that bought and sold in it. showing that the destruction of the people arose chiefly from the guilt of the priests.

For they who sat in the temple to receive money would doubtless sometimes make exaction to the injury of those who gave them none.

(Hom. 39. in Ev.) Mystically, such as the temple of God is in a city, such is the life of the religious in a faithful people. And there are frequently some who take upon themselves the religious habit, and while they are receiving the privilege of Holy Orders, are sinking the sacred office of religion into a bargain of worldly traffic. For the sellers in the temple are those who give at a certain price that which is the rightful possession of others. For to sell justice is to observe it on condition of receiving a reward. But the buyers in the temple are those, who whilst unwilling to discharge what is just to their neighbour, and disdaining to do what they are in duty bound to, by paying a price to their patrons, purchase sin.

If any then sells, let him be cast out, and especially if he sells doves. For of those things which have been revealed and committed to me by the Holy Spirit, I either sell for money to the people, or do not teach without hire, what else do I but sell a dove, that is, the Holy Spirit?

The same thing our Lord did also at the beginning of His preaching, as John relates; and now He did it a second time, because the crime of the Jews was much increased by their not having been chastened by the former warning.

For God wishes not His temple to be a house of traffic, but the dwelling-place of holiness, nor does He fix the priestly service in a saleable performance of religion, but in a free and willing obedience.

And having entered the temple, He began to cast out those who sold and bought in it, saying to them: It is written, My house is a house of prayer. He who announced the evils to come and immediately entered the temple to cast out those who sold and bought in it, surely showed that the ruin of the people was chiefly due to the fault of the priests. Describing the overthrow and striking those who sold and bought in the temple, He showed in the very act of His work from where the root of destruction originated.

But you have made it a den of robbers. Those who sat in the temple to receive gifts, indeed, for it was not doubtful that they would seek injuries from those not giving gifts. Therefore the house of prayer had been made into a den of robbers, because they had accustomed themselves to stand in the temple for this reason: either to physically persecute those not giving gifts, or spiritually to kill those giving. Yet because our Redeemer does not withhold the words of preaching from the unworthy and ungrateful, after He held the rigor of discipline by casting out the perverse, He immediately showed the gift of grace; for it is added:

Secondly, as regards the truth of law, he adds: Saying to them: It is written: My house is a house of prayer. Now this is written in Isaiah fifty-six: "Their holocausts and their sacrifices shall be pleasing to me upon my altar, for my house shall be called a house of prayer for all peoples, says the Lord God, who gathers the dispersed of Israel." Whence David also says in the Psalm: "Holiness befits your house"; and again: "I will enter into your house, I will worship toward your holy temple"; and at the consecration of the temple it is said: "Let your eyes be open upon this house day and night, upon the house of which you said: My name shall be there," Third Kings eight; and Second Paralipomenon seven: "My eyes shall be open, and my ears attentive to the prayer of him who shall worship in this place. For I have chosen and sanctified this place, that my name may be there forever." And therefore the priests said in First Maccabees seven: "You, O Lord, chose this house for your name to be invoked in it, that it might be a house of prayer and supplication for your people."

Now to this end especially is the ecclesiastical house ordained, which was made so that there indeed God might be especially worshipped through the act of prayer, in which God is prayed to and adored, and the first of the legal precepts is fulfilled, by which it is commanded that God be adored, Leviticus twenty and Deuteronomy five, and it is repeated in Matthew four: "You shall adore the Lord your God and him alone shall you serve."

Third, as to the enormity of the crime, he adds: You however have made it a den of thieves. This however is said to the priests themselves: whence the Gloss: "You who sit in the temple for this purpose, that you might either persecute bodily those who do not give gifts, or spiritually kill those who do give," according to that passage in Micah 3: "If anyone does not give something into their mouth," etc. Now the house of God becomes a den of thieves when the patrimony of the Crucified is handled against the will of Christ. For this is to steal; and it is robbery when it is done publicly: on account of which Jeremiah 7: "Has this house, in which my name has been invoked, become a den of thieves in your eyes?" "Go to my place in Shiloh and see what I did to it on account of the wickedness of my people Israel." This wickedness is principally imputed to the priests: therefore he says to them especially: You, whose duty it was to purify it and guard it in holiness. Whence Chrysostom: "Each Christian will render an account for his own sin, but priests not only for their own, but for the sins of all their subjects. For just as, seeing a tree withered with yellowing leaves, you understand that it has some defect in its root: so, when you see an undisciplined people, know that its priesthood is not sound." Therefore Malachi 2: "The lips of the priest shall guard knowledge, and they shall seek the law from his mouth, because he is the angel of the Lord of hosts. But you have departed from the way and have scandalized many; you have made void the covenant of Levi." "On account of which I have made you contemptible to all peoples."

About this temple it is soon added: "My house is a house of prayer, but you have made it a den of thieves." For those who sat in the temple to receive gifts, it was certainly not doubtful that they would seek to harm those who gave nothing. Therefore the house of prayer had been made a den of thieves, because they knew how to stand in the temple for this purpose: either to eagerly pursue bodily those not giving gifts, or to kill spiritually those who did give.

To them it is rightly said: "My house is a house of prayer, but you have made it a den of thieves," because when perverse men sometimes hold a place of religion, there they slay with the swords of their malice where they ought to have given life to their neighbors through the intercession of their prayer.

The temple and house of God is also the very mind and conscience of the faithful. If at any time it brings forth perverse thoughts in injury to a neighbor, it is as though robbers are dwelling in a cave and killing those who walk by in simplicity, when they thrust swords of injury into those who are guilty of nothing. For the mind of the faithful is no longer a house of prayer but a den of thieves when, having abandoned the innocence and simplicity of holiness, it strives to do that by which it might harm its neighbors.

(Hom. 39. in Ev.) And these make the house of God a den of thieves, because when corrupt men hold religious offices, they slay with the sword of their wickedness their neighbours, whom they ought to raise to life by the intercession of their prayers. The temple also is the soul of the faithful, which if it put forth corrupt thoughts to the injury of a neighbour, then is it become as it were a lurking place of thieves. But when the soul of the faithful is wisely instructed to shun evil, truth teaches daily in the temple.

She has none to whom to make such a promise; and if she have had, she does not make it; since even the earthly temple of God can sooner have been called by the Lord a "den of robbers," than of adulterers and fornicators.

And he was teaching daily in the temple. We briefly run through these things according to history, now let us repeat the same to be discussed with moral understanding. Seeing the city, he wept over it, saying: Because if you also had known. This he did once when he announced that the city was destined to perish. This our Redeemer in no way ceases to do daily through his chosen ones, when he considers that some have gone from a good life to reprobate morals. For he weeps for those who do not know why they are wept for, since according to the words of Solomon, they rejoice to do evil, and exult in wicked things (Proverbs II). For if they knew the damnation that threatens them, they would weep for their sins with tears. Truly, in this your day, which is for your peace. The perverse soul has its day here, which rejoices in a fleeting time. To whom the present things are for peace, because while it rejoices in temporal things, while it is exalted by honors, while it is dissolved in the will of the flesh, while it is not terrified by the fear of future punishment, it has peace in its day, which will have the grievous scandal of its damnation on another day. For there it is to be afflicted where the just will rejoice. But now they are hidden from your eyes. The perverse soul, given to present things, dissolved in earthly pleasures, hides from itself the evils that will follow, because it refuses to foresee the future, which disturbs present joy. And while it forsakes itself in the delight of this present life, what else does it do but go to fire with closed eyes? Because days will come upon you, and your enemies will encircle you with a palisade. Who are greater enemies to the human soul than evil spirits? who besiege it when it leaves the body, which they nurture with deceptive delights placed in the love of the flesh. They encircle it with a palisade, because recalling its iniquities, which it has committed, before its mind's eyes, they constrict it, dragging it to the society of their damnation. And they will encircle you, and press you in on every side. Evil spirits press the soul on every side, when they not only repeat the iniquities of deeds, but also of speech and moreover of thoughts, so that the soul, which previously expanded itself greatly in wickedness, in the end may be distressed about all in retribution. And they will dash you to the ground, and your children within you. Then the soul is dashed to the ground by the recognition of its guilt, when the flesh which it believed to be its life, is urged to return to dust. Then they fall at the death of his son, when illicit thoughts that now proceed from her are dispersed in the ultimate vengeance of life, as it is written: On that day all their thoughts will perish. These hard thoughts, indeed, can also be understood by the symbolism of stones. For it follows: And they will not leave a stone upon a stone in you. For when a perverse mind adds perversion to perverse thought, what else does it do but place stone upon stone? But in a destroyed city no stone is left upon a stone because when the soul is led to its vengeance, all the construction of its thoughts is scattered. Because you did not recognize the time of your visitation. Omnipotent God also habitually visits a perverse soul in many ways. For he constantly visits it with a precept, sometimes with a scourge, sometimes indeed with a miracle, so that it may both hear the truths it did not know and, while still proud and disdainful, either return compuncted by pain or be ashamed of the evil it has done, conquered by benefits. But because it does not recognize the time of its visitation, at the end of life it is handed over to those enemies with whom it is bound in the society of eternal judgement of its own damnation. And entering the temple, he began to drive out those who were selling in it and those who were buying. Just as the temple of God is in the city, so in the faithful people is the life of the religious. And often some assume the habit of religion, but while they perceive the place of sacred orders, they attribute the duty of holy religion to the commerce of earthly negotiations. For those who are selling in the temple are those who grant to some as a reward what is rightfully theirs. Indeed, to sell justice is to keep it for the sake of receiving a reward. But those who are buying in the temple are those who, while unwilling to render to their neighbor what is just, and while scorning to do what is rightfully due, buy sin by giving a reward to patrons. To whom it is rightly said: My house is a house of prayer. But you have made it a den of thieves. Because when sometimes perverse men hold a place of religion, they kill with the swords of their malice where they ought to have revitalized their neighbors by the intercession of their prayer. The mind and conscience of the faithful is also the temple and house of God, which, if it brings forth perverse thoughts in harming the neighbor, is like a den where thieves reside and they kill those who walk simply when they strike with the swords of harm against those innocent in any way. For the mind of the faithful is no longer a house of prayer but a den of thieves when, leaving behind innocence and the simplicity of holiness, it strives to do that from which it can harm its neighbors. But because we are endlessly instructed against all these perverse things by the words of our Redeemer through the sacred pages, now this is happening which is said to have been done, when it is said:

And he was teaching daily in the temple. For when he skillfully instructs the minds of the faithful to guard against evil, Truth teaches daily in the temple.

But the chief priests, and the scribes, and the leaders of the people sought to destroy him, and they did not find what they might do to him. Either because he taught daily in the temple, or because he had cast out the thieves from the temple, or because when he came as King and Lord, he received the praise of a heavenly hymn from such a great throng of believers, the envious leaders sought to destroy him.

Either because He daily taught in the temple, or because He had cast the thieves therefrom, or that coming thereto as King and Lord, He was greeted with the honour of a heavenly hymn of praise.

He shows that he possesses the promised magisterial authority through three things.

And he was teaching daily etc. After he described how Christ showed by deed that he was king, high priest, and judge, here fourthly he describes how Christ showed himself to be a teacher. For the explanation of which three things are introduced: in Christ namely the assiduity of teaching, in the Pharisees however the assiduity of plotting evil, in the people truly the assiduity of learning. From which it is apparent that Christ was a true teacher, because his teaching was public to all, hateful to the perverse and pleasing to the good: and this on account of its renown, truthfulness and gracefulness.

First, therefore, as to the renown of Christ's teaching, which was public to all, he says: And he was teaching daily in the temple, in which is intimated the perfect publication of his teaching, because it was without intermission: for he taught daily. So Paul, the good teacher, did, of whom Acts twenty says: "I have not shrunk from declaring to you the whole counsel of God." "Therefore watch, keeping in memory that for three years night and day I did not cease, with tears admonishing each one of you." He also exhorts this to be done in Second Timothy four: "I charge you before God and Christ Jesus: preach the word, be urgent in season and out of season, reprove, entreat, rebuke with all patience and teaching." The publication was perfect because it was without the exclusion of anyone, because not in secret, but in a public place, namely in the temple: John eighteen: "I have spoken openly to the world; I have always taught in the synagogue and in the temple, where all the Jews come together, and in secret I have said nothing." The publication was also perfect because it was without concealment of anything useful: therefore he says generally teaching, because he taught every truth, according to that saying of Isaiah forty-eight: "I am the Lord, teaching you useful things"; and John fifteen: "All things that I have heard from my Father I have made known to you." And he himself was rightly teaching, because properly he alone is the teacher, according to that saying of Matthew twenty-three: "One is your master, Christ"; which Augustine, expounding, says: "He who teaches hearts inwardly has his chair in heaven."

Therefore the communication of teaching was perfect on the part of place and on the part of instruction, according to what Paul says of himself in Acts twenty: "I kept back nothing profitable from you, but declared to you and taught you publicly and from house to house, testifying to Jews and Gentiles repentance and faith in the Lord Jesus Christ."

Second, as to the truthfulness of Christ's teaching, by which it was hateful to unbelievers, he adds: But the chief priests, on account of ambition for priestly dignity, of whom Isaiah one says: "Your princes are faithless, companions of thieves; all love gifts," etc.

And the scribes, on account of ambition for the magisterial chair, according to that saying of Matthew twenty-three: "Upon the chair of Moses the scribes and Pharisees have sat"; and below, chapter twenty: "Beware of the scribes, who wish to walk about in long robes and love greetings in the marketplace and the first chairs in the synagogues." And the leaders of the people, on account of ambition for judicial power: and concerning these, First Esdras nine says: "The hand of the princes and magistrates was first in this transgression." And because the offense of the people is imputed to them first, therefore Numbers twenty-five says: "Take all the princes and hang them up before the sun on gibbets."

Concerning these it is said that they were seeking to destroy him, through the hatred of malice; therefore in John chapter seven he said to them: "Why do you seek to kill a man who has spoken the truth to you?" But these sought more than others because they were less willing to endure having their vices touched upon, according to that passage in Amos chapter five: "They hated him who reproves in the gate"; or because they rather feared losing their honor. And this was the principal reason that moved them to kill Christ. And for this reason the whole world, because it loves its private good, has as it were conspired against Christ, who says that it must be despised: whence the Psalm: "The kings of the earth stood up, and the princes assembled together." Whence Bernard: "O good Jesus, the whole world seems to have conspired against you, and those first in your persecution are those who seem to rule the people and to love preeminence."

As one who possessed authority over the temple, he took care of it.… Their duty was to worship him, as One who with God the Father was Lord of the temple. In their great folly, they did not do this, but rather being savagely eager for hatred, they set up the sharp sting of wickedness against him and hurried to murder, which is the neighbor and brother of envy. It says that they sought to destroy him but could not, because all the people were hanging on him to hear him. Does this not make the punishment of the scribes and Pharisees, and all the rulers of the Jewish ranks, heavier? The whole people, consisting of unlearned persons, hung upon the sacred doctrines and drank the saving word like the rain. They were ready to produce the fruits of faith and place their neck under his commandments. They who had the position to urge on their people to this very thing savagely rebelled and wickedly sought the opportunity for murder. With unbridled violence, they ran upon the rocks, not accepting the faith and wickedly hindering others.

Now from what Christ had said and done it was meet that men should worship Him as God, but far from doing this, they sought to slay Him; as it follows, But the chief priests and scribes and the chief of the people sought to destroy him.

But because our Redeemer does not withhold the words of preaching even from the unworthy and ungrateful, after he maintained the vigor of discipline by casting out the perverse, he soon showed the gift of grace. For it is added: "And he was teaching daily in the temple." We have run through these things briefly, treating them according to the historical sense.

But because against all these perverse things we are ceaselessly instructed by the words of our Redeemer through the sacred pages, what is reported to have been done is still being done now, when it says: "And he was teaching daily in the temple." For when he subtly instructs the mind of the faithful to guard against evils, Truth teaches daily in the temple.

But we must know that we are truly instructed by the words of truth if we look upon our final evils with fear and without ceasing, according to what is said by a certain wise man: "In all your works remember your last end, and you will never sin." Indeed, we ought to consider daily what we have heard from the voice of our same Redeemer: "If only on this day of yours you knew the things that are for your peace; but now they are hidden from your eyes." For while the strict Judge waits and does not yet extend his hand in striking, while there seems to be a certain security of time before the retribution of final vengeance, we ought to consider the evil that follows, and considering it, groan; groaning, avoid it; and look upon the sins we have committed without ceasing; looking upon them, weep; and weeping, wipe them away. Let no joy of passing prosperity dissolve us, nor let transitory things obstruct the eyes of our mind, nor lead us blind to the fire. For if it be considered strictly, from the mouth of Truth it is known how weighty is the reproach, when it is said to the negligent one who does not look ahead to future things: "If only on this day of yours you knew the things that are for your peace; but now they are hidden from your eyes."

(Hom. 39. in Ev.) But our Redeemer does not withdraw His word of preaching even from the unworthy and ungrateful. Accordingly after having by the ejection of the corrupt maintained the strictness of discipline, He now pours forth the gifts of grace. For it follows, And he was teaching daily in the temple.

For all the people were hanging on to hear him. This can be understood in two ways: either the people feared a tumult and did not find what they might do to Jesus whom they had determined to destroy; or they sought to destroy Jesus because, neglecting their teaching, they saw so many flock to hear him. Meanwhile, it is pleasing to consider briefly how beautifully the legal shadow of Passover corresponds, not only in mystery but also in the measure of time, with our true Passover in which Christ was sacrificed. He says, "On the tenth day of the first month, let each one take a lamb according to their families of their household." According to this rite, you will take a kid, and you will keep it until the fourteenth day of the same month (Exod. XII). For on the tenth day of the first month, that is, five days before Passover, as the evangelist John testifies, all the people went out to the Mount of Olives and took the Lord from there. Who is the lamb, because he came to take away sins, and there is no sin in him; he is the kid, because he was accused of sin. They brought the lamb into the house, singing joyfully, "Blessed is the King who comes in the name of the Lord"; the kid, they said out of envy, "Master, rebuke your disciples"; the lamb, the entire people were hanging on to hear him; the kid, the leaders who sought to destroy him. And five days before Passover, that is, from the tenth moon to the fourteenth, they kept the lamb or the kid to be sacrificed. Because although they thirsted for his blood even then, no one laid hands on him, because his hour had not yet come. They kept the lamb, who willingly listened to his words; the kid, who through their plots sought to catch something from his mouth to accuse him. But on the completed fourteenth day, that is, during the evening, after he handed over the sacraments of his body and blood to be celebrated by his disciples, for those coming who would bind and seize him, there began to be fulfilled what follows: "And all the assembly of the congregation of Israel shall kill it in the evening" (Exod. XII). For by the cross of Jesus stood not only the wicked who mocked his death, but also the saints who mourned. I have chosen to briefly touch upon these matters to remind the reader that everything which follows leading up to the Lord's passion pertains to the figure of the lamb retained in the house and prepared for sacrifice.

This may be taken in two ways; either that fearing a tumult of the people they knew not what they should do with Jesus, whom they had settled to destroy; or they sought to destroy Him because they perceived their own authority set aside, and multitudes flocking to hear Him.

Third, as to the graciousness of Christ's teaching, by which it was pleasing to the devout, it is added: And they could not find what they might do to him, because he was accepted by the people. Whence below in chapter twenty: "The chief priests and scribes sought to lay hands on him, but they feared the people"; and this because they loved him as a faithful and good teacher.

And therefore he adds: For all the people hung upon him, listening to him: whence in John chapter seven those who had been sent to seize him said: "Never has a man spoken as this man speaks"; whence they were suspended in admiration: on account of which it is said in Matthew chapter seven: "The crowds marveled at his teaching." They were also suspended in devotion: above in chapter six: "A copious multitude of people had come to hear him and to be healed of their infirmities." They were also suspended in eagerness and desire, according to that passage in Sirach chapter three: "A good ear will hear wisdom with all longing"; and especially the wisdom of the most wise, who is Wisdom itself, who says in Proverbs chapter eight: "Blessed is the man who hears me and who watches daily at my gates and waits at the posts of my doors. He who finds me shall find life and shall draw forth salvation from the Lord"; and Sirach chapter twenty-four: "He who hears me shall not be confounded, and those who work in me shall not sin. Those who bring me to light shall have eternal life."

But the people held Christ in far higher estimation than the Scribes and Pharisees, and chiefs of the Jews, who not receiving the faith of Christ themselves, rebuked others. Hence it follows, And they could not find what they might do: for all the people were very attentire to hear him.