Christ admonishes the people to follow the good doctrine, not the bad example of the scribes and Pharisees. He warns his disciples not to imitate their ambition and denounces divers woes against them for their hypocrisy and blindness.
The Scribes and Pharisees after al this, continuing stil incorrigible, although he wil haue the doctrine of their Chaire obeied, yet against their workes (and namely their ambition) he openly inueigheth, crying to them eight woes for their eightfold hypocrisie and blindnes: 34 and so concluding with the most worthy reprobation of that persecuting generation and their mother-citie Ierusalem with her Temple.
1Then Jesus spoke to the multitudes and to his disciples,Allora Gesù parlò alle turbe, e a' suoi discepoli,THEN IESVS spake to the multitudes and to his disciples,Tunc Jesus locutus est ad turbas, et ad discipulos suos, 2Saying: The scribes and the Pharisees have sitten on the chair of Moses.Dicendo: Sulla cattedra di Mosè si assisero gli Scribi, e i Farisei.saying, Vpon • the chaire of Moyses haue sitten the Scribes and the Pharisees.dicens: Super cathedram Moysi sederunt scribæ et pharisæi. 3All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not. For they say, and do not.Tutto quello pertanto, che vi diranno, osservatelo, e fatelo; ma non vogliate far quel, che essi fanno: conciossiachè dicono, e non fanno.Al things therfore • vvhatsoeuer they shal say to you, obserue ye and doe ye: but according to their vvorkes doe ye not, for they say and doe not.Omnia ergo quæcumque dixerint vobis, servate, et facite: secundum opera vero eorum nolite facere: dicunt enim, et non faciunt. 4For they bind heavy and insupportable burdens and lay them on men’s shoulders: but with a finger of their own they will not move them.Imperocché accumulano some gravi, e importabili, e le pongono sulle spalle degli uomini; ma per loro non vogliono muoverle col loro dito.For they binde heauy burdens & importable: and put them vpon mens shoulders: but vvith a finger of their ovvne they vvil not moue them.Alligant enim onera gravia, et importabilia, et imponunt in humeros hominum: digito autem suo nolunt ea movere. 5And all their works they do for to be seen of men. For they make their phylacteries broad and enlarge their fringes.Fanno poi tutte le loro opere per essere osservati dagli uomini; imperocché portano più ampie le filatterie, e più lunghe le frange (della veste).But they doe al their vvorkes, for to be seen of men for they make brode their phylacteries, and enlarge their fringes.Omnia vero opera sua faciunt ut videantur ab hominibus: dilatant enim phylacteria sua, et magnificant fimbrias. 6And they love the first places at feasts and the first chairs in the synagogues,Ed amano i primi posti ne' banchetti, e le prime sedie nelle sinagoghe.And they • loue the first places at suppers, and the first chaires in the Synagogs,Amant autem primos recubitus in cœnis, et primas cathedras in synagogis, 7And salutations in the market place, and to be called by men, Rabbi.E di essere salutati nel foro, e di essere dalla gente chiamati maestri.and salutations in the market-place, and to be called of men, Rabbi.et salutationes in foro, et vocari ab hominibus Rabbi.
8But be not you called Rabbi. For one is your master: and all you are brethren.Ma voi non vogliate esser chiamati maestri; imperocché uno solo è il vostro maestro, e voi siete tutti fratelli.But be not you called Rabbi. for • one is your maister, and al you are brethren.Vos autem nolite vocari Rabbi: unus est enim magister vester, omnes autem vos fratres estis. 9And call none your father upon earth; for one is your father, who is in heaven.Né vogliate chiamare alcuno sulla terra vostro padre; imperocché il solo Padre vostro è quegli, che sta ne' cieli.And call none father to your selfe vpon earth: for one is your father, he that is in heauen.Et patrem nolite vocare vobis super terram: unus est enim pater vester qui in cælis est. 10Neither be ye called masters: for one is your master, Christ.Né siate chiamati maestri, perché l'unico vostro maestro è il Cristo.Neither be ye called • maisters: for one is your maister, Christ.Nec vocemini magistri: quia magister vester unus est, Christus. 11He that is the greatest among you shall be your servant.Chi sarà maggiore tra voi, sarà vostro servo.He that is the greater of you, shal be your seruiteur.Qui major est vestrum, erit minister vester. 12And whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted.E chi si esalterà, sarà umiliato, e chi si umilierà, sarà esaltato.And he that exalteth him self, shal be humbled: and he that humbleth him self, shal be exalted. •Qui autem se exaltaverit, humiliabitur: et qui se humiliaverit, exaltabitur. 13But woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven against men: for you yourselves do not enter in and those that are going in, you suffer not to enter.Ma guai a voi. Scribi, e Farisei ipocriti, perché chiudete in faccia agli uomini il regno de' cieli: imperocché né voi vi entrate, né permettete, che v'entrino quelli, che stanno per entrarvi.But vvo to you • Scribes & Pharisees, hypocrites: because you shut the kingdom of heauen before men. For your selues do not enter in: & those that are going in, you suffer not to enter.Væ autem vobis scribæ et pharisæi hypocritæ, quia clauditis regnum cælorum ante homines ! vos enim non intratis, nec introëuntes sinitis intrare. 14Woe to you scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment.Guai a voi. Scribi, e Farisei ipocriti; perché divorate le case delle vedove col pretesto di lunghe orazioni: per questo sarete giudicati più severamente.Wo to you Scribes and Pharisees, hypocrites: because you deuoure vvidovves houses, • praying long prayers for this you shal receiue the greater iudgement.Væ vobis scribæ et pharisæi hypocritæ, quia comeditis domos viduarum, orationes longas orantes ! propter hoc amplius accipietis judicium.
15Woe to you, scribes and Pharisees, hypocrites, because you go round about the sea and the land to make one proselyte. And when he is made, you make him the child of hell twofold more than yourselves.Guai a voi, Scribi, e Farisei ipocriti; perché scorrete mare, e terra per fare un proselito: e fatto che sia, lo rendete figliuolo dell'inferno il doppio di voi.Wo to you Scribes and Pharisees, hypocrites: because you goe round about the sea and the land, to make one proselyte: and vvhen he is made, you make him the childe of hel • double more then your selues.Væ vobis scribæ et pharisæi hypocritæ, quia circuitis mare, et aridam, ut faciatis unum proselytum, et cum fuerit factus, facitis eum filium gehennæ duplo quam vos. 16Woe to you, blind guides, that say, Whosoever shall swear by the temple, it is nothing; but he that shall swear by the gold of the temple is a debtor.Guai a voi, ciechi condottieri, i quali dite: che uno abbia giurato per lo tempio, non è niente: ma se abbia giurato per l'oro del tempio, resta obbligato.Wo to you blinde guides, that say, Whosoeuer shal svveare by the temple, it is nothing: but he that shal svveare by the gold of the temple, is bound.Væ vobis duces cæci, qui dicitis: Quicumque juraverit per templum, nihil est: qui autem juraverit in auro templo, debet. 17Ye foolish and blind: for whether is greater, the gold or the temple that sanctifieth the gold?Stolti, e ciechi: Imperocché cosa è da più, l'oro, od il tempio, che santifica l'oro?Ye foolish and blinde, for vvhether is greater, the gold, or the temple that sanctifieth the gold?Stulti et cæci: quid enim majus est ? aurum, an templum, quod sanctificat aurum ? 18And whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it is a debtor.E che uno abbia giurato per l'altare non è niente: ma chi avrà giurato per l'offerta, che è sopra di esso, resta obbligato.And vvhosoeuer shal svveare by the altar, it is nothing: but vvhosoeuer shal svveare by the gift that is vpon it, is bound.Et quicumque juraverit in altari, nihil est: quicumque autem juraverit in dono, quod est super illud, debet. 19Ye blind: for whether is greater, the gift or the altar that sanctifieth the gift?Ciechi; Imperocché cosa è da più l'offerta, o l'altare, che santifica l'offerta?Ye blinde, for vvhether is greater, the gift, or the altar that • sanctifieth the gift?Cæci: quid enim majus est, donum, an altare, quod sanctificat donum ? 20He therefore that sweareth by the altar sweareth by it and by all things that are upon it.Chi dunque giura per l'altare, giura e per esso, e per tutte le cose, che vi sono sopra:He therfore that svveareth by the altar, svveareth by it and by al things that are vpon it:Qui ergo jurat in altari, jurat in eo, et in omnibus quæ super illud sunt.
21And whosoever shall swear by the temple sweareth by it and by him that dwelleth in it.E chiunque giura per lo tempio, giura, e per esso, e per colui, che lo abita:and vvhosoeuer shal svveare by the temple, svveareth by it and • by him that dvvelleth in it:Et quicumque juraverit in templo, jurat in illo, et in eo qui habitat in ipso: 22And he that sweareth by heaven sweareth by the throne of God and by him that sitteth thereon.E chi giura per il cielo, giura per il trono di Dio, e per colui, che siede sopra di esso.and he that svveareth by heauen, svveareth by the throne of God & by him that sitteth thereon.et qui jurat in cælo, jurat in throno Dei, et in eo qui sedet super eum. 23Woe to you, scribes and Pharisees, hypocrites; because you tithe mint and anise and cummin and have left the weightier things of the law: judgment and mercy and faith. These things you ought to have done and not to leave those undone.Guai a voi Scribi, e Farisei ipocriti, che pagate la decima della menta, e dell'aneto, e del cumino, e avete trascurato il più essenzial della legge, la giustizia, e la misericordia, e la fede. Queste cose era d'uopo di fare, e quelle non omettere.Wo to you Scribes and Pharisees, hypocrites: because you tithe mint, and anise, and cummin, and haue left the vveightier things of the lavv, iudgemēt, and mercie, and faith. these things you ought to haue done, & not to haue omitted those.Væ vobis scribæ et pharisæi hypocritæ, qui decimatis mentham, et anethum, et cyminum, et reliquistis quæ graviora sunt legis, judicium, et misericordiam, et fidem ! hæc oportuit facere, et illa non omittere. 24Blind guides, who strain out a gnat and swallow a camel.Condottieri ciechi, che scolate un moscherino, e ingoiate un cammello.Blinde guides, that straine a g•at, and svvallovv a camel.Duces cæci, excolantes culicem, camelum autem glutientes. 25Woe to you, scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish, but within you are full of rapine and uncleanness.Guai a voi, Scribi, e Farisei ipocriti, perché il di fuora lavate del bicchiere, e del piatto: al di dentro poi siete pieni di rapina, e d'immondezza.Wo to you Scribes and Pharisees, hypocrites: because you make cleane that on the outside of the cuppe and dish: but vvithin you are ful' of rapine and vncleannes.Væ vobis scribæ et pharisæi hypocritæ, quia mundatis quod deforis est calicis et paropsidis; intus autem pleni estis rapina et immunditia ! 26Thou blind Pharisee, first make clean the inside of the cup and of the dish, that the outside may become clean.Fariseo cieco, lava prima il di dentro del calice, e del piatto, onde anche il di fuora diventi mondo.Thou blinde Pharisee, first make cleane the inside of the cuppe and the dish, that the outside may become cleane.Pharisæe cæce, munda prius quod intus est calicis, et paropsidis, ut fiat id, quod deforis est, mundum.
27Woe to you, scribes and Pharisees, hypocrites; because you are like to whited sepulchres, which outwardly appear to men beautiful but within are full of dead men’s bones and of all filthiness.Guai a voi Scribi, e Farisei ipocriti; perché siete simili a' sepolcri imbiancati, che al di fuori appariscon belli alla gente, ma dentro pieni sono di ossa di morti, e d'ogni sporcizia:Wo to you Scribes and Pharisees, hypocrites: because you are like to vvhited sepulchres, vvhich outvvardly appeare vnto mē beautiful, but vvithin are ful of dead mens bones, and al filthines.Væ vobis scribæ et pharisæi hypocritæ, quia similes estis sepulchris dealbatis, quæ a foris parent hominibus speciosa, intus vero pleni sunt ossibus mortuorum, et omni spurcitia ! 28So you also outwardly indeed appear to men just: but inwardly you are full of hypocrisy and iniquity.Così anche voi al di fuori comparite giusti alla gente; ma dentro pieni siete d'ipocrisia, e d'iniquità.So you also outvvardly in deede • appeare to men iust: but invvardly you are ful of hypocrisie and iniquitie.Sic et vos a foris quidem paretis hominibus justi: intus autem pleni estis hypocrisi et iniquitate. 29Woe to you, scribes and Pharisees, hypocrites, that build the sepulchres of the prophets and adorn the monuments of the just,Guai a voi, Scribi, e Farisei ipocriti, che fabbricate sepolcri ai profeti, e abbellite i monumenti de' giusti.Wo to you Scribes and Pharisees, ye hypocrites: because you build the Prophets sepulchres, and • garnish the moniments of iust men,Væ vobis scribæ et pharisæi hypocritæ, qui ædificatis sepulchra prophetarum, et ornatis monumenta justorum, 30And say: If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.E dite: Se fossimo stati a tempo de' nostri padri, non saremmo stati complici con essi del sangue dei profeti.and say: If vve had been in our fathers dayes, vve had not been their felovves in the bloud of the Prophets.et dicitis: Si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine prophetarum ! 31Wherefore you are witnesses against yourselves, that you are the sons of them that killed the prophets.Così provate contro di voi medesimi, che siete figliuoli di coloro, che uccisero i profeti.Therefore you are a testimonie to your ovvne selues, that you are the sonnes of them that killed the Prophets.itaque testimonio estis vobismetipsis, quia filii estis eorum, qui prophetas occiderunt. 32Fill ye up then the measure of your fathers.Colmate pur voi la misura de' padri vostri.And fil you vp the measure of your fathers.Et vos implete mensuram patrum vestrorum.
33You serpents, generation of vipers, how will you flee from the judgment of hell?Serpenti, razza di vipere, come scamperete voi dalla condanna dell'inferno?You serpents, vipers broodes, hovv vvil you flee from the iudgement of hel?Serpentes genimina viperarum, quomodo fugietis a judicio gehennæ ? 34Therefore behold I send to you prophets and wise men and scribes: and some of them you will put to death and crucify: and some you will scourge in your synagogues and persecute from city to city.Per questo, ecco, che io mando a voi de' profeti, e de' saggi, e degli Scribi, e di questi ne ucciderete, ne crocifiggerete, e ne flagellerete nelle vostre sinagoghe, e li perseguiterete di città in città:Therfore behold I send vnto you Prophets and vvise men and scribes, and of them you shal kil & crucifie, and of them you shal scourge in your Synagogs, and persecute from citie into citie:Ideo ecce ego mitto ad vos prophetas, et sapientes, et scribas, et ex illis occidetis, et crucifigetis, et ex eis flagellabitis in synagogis vestris, et persequemini de civitate in civitatem: 35That upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar.Onde cada sopra di voi tutto il sangue giusto sparso sopra la terra, dal sangue del giusto Abele sino al sangue di Zaccaria figliuolo di Barachia, che voi uccideste tra il tempio, e l'altare.that vpon you may come al the iust bloud that vvas shed vpon the earth, from the bloud of Abel the iust euē vnto the bloud of Zacharias the sonne of Barachias, vvhom you murdered betvvene the temple and the altar.ut veniat super vos omnis sanguis justus, qui effusus est super terram, a sanguine Abel justi usque ad sanguinem Zachariæ, filii Barachiæ, quem occidistis inter templum et altare. 36Amen I say to you, all these things shall come upon this generation.In verità io vi dico, che tutto questo verrà sopra di questa generazione.Amen I say to you, al these things shal come vpon this generation.Amen dico vobis, venient hæc omnia super generationem istam. 37Jerusalem, Jerusalem, thou that killest the prophets and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldst not?Gerusalemme, Gerusalemme, che uccidi i profeti, e lapidi coloro, che a te sono mandati, quante volte ho voluto io radunare i tuoi figli, come la gallina raduna i suoi pulcini sotto le ali, e non hai voluto?Hierusalem, Hierusalem, vvhich killest the Prophets, and stonest them that vvere sent to thee, hovv often vvould I gather together thy children as the henne doth gather together her chickens vnder her vvinges, and thou vvouldest not?Jerusalem, Jerusalem, quæ occidis prophetas, et lapidas eos, qui ad te missi sunt, quoties volui congregare filios tuos, quemadmodum gallina congregat pullos suos sub alas, et noluisti ?
38Behold, your house shall be left to you, desolate.Ecco, che vi sarà lasciata deserta la vostra casa.Behold, your house shal be lest desert to you.Ecce relinquetur vobis domus vestra deserta. 39For I say to you, you shall not see me henceforth till you say: Blessed is he that cometh in the name of the Lord.Imperocché vi dico: Non mi vedrete da ora in poi, sino a tanto che diciate: Benedetto colui, che viene nel nome del Signore.For I say to you, you shal not see me from hence forth til you say, Blessed is he that commeth in the name of our Lord. •Dico enim vobis, non me videbitis amodo, donec dicatis: Benedictus, qui venit in nomine Domini.
23:1
Salmeron
Then Jesus, etc. Jesus thus spoke to the multitude a few days previous to his passion. It is here observable that our Saviour, after he had tried all possible remedies, after he had taught and confirmed his doctrines by innumerable miracles, after he had secretly by his parables reprehended them for their wickedness, but without effect, now publicly upbraids their vices. But before his reprehension of the Pharisees, he instructs the people, lest they should despise the authority of the priesthood. (Salmeron)
23:2
about the year A.D. 33.
Origen † AD 253
The Scribes. They, who professed the greatest zeal for the law of Moses, and gloried in being the interpreters of it, sat upon the chair of Moses, succeeded to his authority of governing the people of God, of instructing them in his law, and of disclosing to them his will. Such, therefore, as did not depart from the letter of the law, were called Scribes. But such as professed something higher, and separated themselves from the crowd, as better than the ordinary class of men, were called Pharisees, which signifies, separated. (Origen)
St. Augustine
God preserveth the truth of the Christian religion in the apostolic See of Rome, which in the new law answers to the chair of Moses, notwithstanding the disedifying conduct of some few of its bishops. Yes, though a traitor, as vile as Judas himself, were a bishop thereof, it would not be prejudicial to the integrity of the faith of God's Church, or to the ready obedience and perfect submission of sincere good Christians, for whom our Lord has made this provision, when he says: do that which they say, but do not as they do. (St. Augustine, Ep. clxv.)
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All therefore whatsoever they shall say. St. Augustine, in his defence of the Apostolic See, thus argues, contra lit. Petil. "Why dost thou call the apostolic chair the chair of pestilence? If, for the men that sit therein, I ask: did our Lord Jesus Christ, on account of the Pharisees, reflect upon the chair, wherein they sat? Did he not commend that chair of Moses, and, preserving the honour of the chair, reprove them? For he sayeth: they have sat on the chair of Moses. All therefore whatsoever they shall say to you, observe and do. These points if you did well consider, you would not, for the men whom you defame, blaspheme the Apostolic See, wherewith you do not hold communion." (lib. 2:chap. 51) And again, Matthew 61 Ibid. "Neither on account of the Pharisees, to whom you maliciously compare us, did our Lord command the chair of Moses to be forsaken; (in which chair he verily figured his own) for he warned the people to do what they say, and not what they do, and that the holiness of the chair be in no case forsaken, nor the unity of the flock divided, on account of the wicked lives of the pastors."
Denis the Carthusian
Christ does not tell them to observe every thing, without exception, that the Pharisees should say to them; for, (as it was observed in a previous chapter) many superstitions and false ordinances had obtained amongst them, corrupting the Scriptures by their traditions; but only such as were not contrary to the law of Moses. We are taught to obey bad no less than good ministers, in those things that are not expressly contrary to the law of God. Hence appears how unfounded and unreasonable is the excuse so often adduced by persons in justification of their misdeeds, viz. that they saw their pastors do the same. Such must attend to the rule here given by Jesus Christ. What they say, do: but according to their works, do ye not. (Denis the Carthusian)
Estius
The words, all whatsoever, shew that nothing must be excepted, but what the supreme law orders to be excepted. (Estius)
23:4
Witham
Heavy and insupportable burdens. Some understand in general the ceremonies of the law of Moses; but Christ seems rather here to mean the vain customs, traditions, and additions, introduced by the Jewish doctors, and by their Scribes and Pharisees. (Witham)
They thus greatly increase the burden of others, by multiplying their obligations; whilst they will not offer themselves the least violence in observing them, or alleviating the burden, by taking any share upon their own shoulders.
23:5
Witham
Phylacteries.[Ver. 5. Phylacteria. phulakteria. Conservatoria, or preservatoria. See St. Jerome on this place, p. 188, and St. Chrysostom, hom. lxxii. in Matt.] These were pieces or scrolls of parchment, on which were written the ten commandments, or some sentences of the law, which the Jews were accustomed to fasten to their foreheads, or their arms, to put them in mind of their duty. Thus they interpreted those words. (Deuteronomy 6:8.) Thou shalt tie them as a sign on thy hand: and they shall be, and move before thy eyes. Perhaps all the Jews, and even our Saviour himself, wore them; and that he only blames the hypocrisy and vanity of the Scribes and Pharisees, who affected to have them larger than others; and they did the like as to the fringes which the Jews wore on their garments. (Witham)
Challoner
That is, parchments, on which they wrote the ten commandments, and carried on their foreheads before their eyes: which the Pharisees affected to wear broader than other men: so to seem more zealous for the law. (Challoner)
Bible de Vence
The word Phylacterion, which is found both in the Greek and Latin Vulgate, properly signifies a preservation. It was a piece of parchment which the Jews carried round their heads from one ear to the other, and round their arms like bracelets, and upon which were written certain words of the law. Since the origin of the sect of Pharisees, they began to attach to these bands of parchment chimerical virtues, such as preservatives of maladies, and preservations from the insults of devils; hence the name phylacterion. (Bible de Vence)
23:7
Rabbi. A title like that of master or doctor. Judas gave it to our Saviour. (Matthew 26:49.) And the disciples of St. John the Baptist call him so. (John 3:26.)
Witham
Christ blames their pride, and vanity in affecting such titles, rather than the titles themselves. (Witham)
23:8
Haydock
One is your master, or teacher, who is the Christ, and under him one vicar, the successor of St. Peter, with whom all Catholic teachers are one, because they all teach one and the same doctrine in every part of the Christian world; whereas in the multiplicity of modern sects, which are every day dividing and subdividing into fresh sects, no two leaders can be found teaching in all points exactly the same tenets; as each is not only allowed, but expected to follow his own private spirit, and to build his creed upon his own interpretation of Scripture. (Haydock)
23:9
Challoner
Call none your father ... Neither be ye called masters, etc. The meaning is, that our Father in heaven is incomparably more to be regarded, than any father upon earth: and no master is to be followed, who would lead us away from Christ. But this does not hinder but that we are by the law of God to have a due respect both for our parents and spiritual fathers, (1 Corinthians 4:15,) and for our masters and teachers. (Challoner)
Bible de Vence
This name was a title of dignity: the presidents of the assembly of twenty-three judges where so called; the second judge of the sanhedrim, etc. (Bible de Vence)
Nothing is here forbidden but the contentious divisions, and self-assumed authority, of such as make themselves leaders and favourers of schisms and sects; as Donatus, Arius, Luther, Calvin, and innumerable others of very modern date. But by no means the title of father, attributed by the faith, piety, and confidence of good people, to their directors; for, St. Paul tells the Corinthians, that he is their only spiritual Father: If you have 10,000 instructors in Christ, yet not many Fathers. (1 Corinthians 4:15.)
23:13
You shut the kingdom of heaven. This is here taken for eternal happiness, which can be obtained only by faith in Christ, since he calls himself the gate. (John 10)
Nicholas of Lyra
Now the Pharisees, by refusing to believe in him, and conspiring against him, deterred those, who would otherwise have believed in Christ, from professing his name and following his doctrines, and thus shut the gate of heaven against them. (Nicholas of Lyra.)
St. Cyprian
In all these reprehensions, it is to be noted, for the honour of the priesthood, Jesus Christ never reprehendeth priests by that name. (St. Cyprian, ep. lxv.)
23:14
Nicholas of Lyra
You devour the houses of widows. Here our blessed Saviour severely reprehends the hypocrisy and other vices of the Scribes and Pharisees, a little before his death, to make them enter into themselves, and to hinder them from seducing others. (Witham) ---The Pharisees, by every means in their power, endeavoured to persuade the widows of the poor to make vows or offerings for the temple, by which they themselves became rich, and thus they devoured the houses of widows. (Nicholas of Lyra.)
Origen † AD 253
Whoever is a perpetrator of evil, deserves heavy chastisements; but the man who commits wickedness under the cloak of religion, is deserving of still more severe punishment. (Origen)
Matthew vi
The same is said of fasting, alms, prayers. (Matthew vi.)
Jansenius
As above our Lord had inculcated eight beatitudes, so here he denounces eight woes or threats of impending judgment, to the Scribes and Pharisees, for their vile hypocrisy. (Jansenius)
23:15
St. Chrysostom
Because whilst a Gentile he sinned without a perfect knowledge of the evil, and was not then a two-fold child of hell; but after his conversion, seeing the vices of his masters, and perceiving that they acted in direct opposition to the doctrines they taught, he returns to the vomit, and renders himself a prevaricator, by adoring the idols he formerly left, and sells his soul doubly to the devil. (St. Chrysostom)
St. Augustine
They that teach that it is sufficient to have faith only, do make such Christians as blindly follow them, as these Jews did their proselytes, children of hell far more than before. (St. Augustine, lib. de fide et oper. ch. XXVI.)
23:16
Nicholas of Lyra
Wo to you blind guides. Avarice seems to have been the chief motive of the Pharisees in teaching this doctrine, since they taught that those who swore by the temple were guilty of no sin, nor under any obligation at all; whereas they who swore by the gold of the temple, were bound to pay a certain sum of money to the priests, by which they themselves were enriched. (Nicholas of Lyra.)
Witham
Whosoever shall swear by the temple, it is nothing, etc. To understand this obscure place, we may take notice, that a good part of what was offered on the altar, and given to the treasury of the temple, fell to the share of the Jewish priests; and therefore it was not their interest to have such promises or oaths dispensed with. This made them teach the people, that if any one had made a promissory oath or vow to give their money or goods to the temple, or to the altar itself, as it is said ver. 18, such oaths or promises were not obligatory, or might easily be dispensed with. But if any one had sworn or vowed to give any thing to the treasury of the temple, or join it to the offerings to be made on the altar, then such oaths and promises which turned to their profit were by all means to be kept. St. Jerome expounds it of oaths in common discourse; as if they taught the people, that when any one swore by the temple, or the altar, it was not so considerable as to swear by the gold in the temple, or by the offerings there made: for in the latter cases, they were to make satisfaction according to the judgment of the Jewish priests. And to correct their covetous proceedings, Christ tells them that the temple and the altar were greater than the gold and the offerings. (Witham)
23:19
Sanctifieth. The altar is sanctified by our Lord's body thereon. Theophylactus, the close follower of St. Chrysostom, writeth thus upon this text: "In the old law, Christ will not allow the gift to be greater than the altar; but with us the altar is sanctified by the gift: for the bread, by the divine grace is converted into our Lord's body, and therefore the altar is sanctified by it."
23:21
Bristow
By him that dwelleth in it. Here we see that swearing by creatures, as by the gospel and by the saints, is all referred to the honour of God, whose gospel it is, whose saints they are. (Bristow)
23:23
Witham
You ... who pay tithe, etc. The tithes of these small things are not found in the law. Nor yet doth Christ blame them so much for this, as for neglecting more weighty matters; and tells them by a proverb, that they strain out a gnat, and swallow a camel. (Witham)
Nicholas of Lyra
The Pharisees pretended the greatest exactitude even in the smallest commands of the law, when the observance of them could impress the people with a favourable idea of their sanctity; whereas they omitted the more essential precepts of the law, when it did not procure them the praise of men. (Nicholas of Lyra.)
St. Jerome
St. Jerome interprets this passage of receiving tithes; the Vulgate has decimare. (St. Jerome)
Idem. [St. Jerome]
The Pharisees are blamed by our Lord for their avarice, in scrupulously exacting tithes of the most trifling things, whilst they lived in a constant neglect of their duty, both to God and their neighbour. (Idem. [St. Jerome])
23:25
Nicholas of Lyra
Woe to you. Jesus Christ here condemns, in forcible language, the principal vices of the Pharisees, viz. their hypocrisy, false devotion, boundless ambition, insatiable avarice, false zeal, and ignorance in deciding upon cases of conscience. St. Luke represents our Saviour as saying this to the Pharisees at dinner; (Luke 11.) so that Christ must either have repeated these things at different times; or, St. Matthew according to custom, must have added them to other words of our Saviour, which, though spoken on another occasion, had some connection with the same subject. In vain do you, Pharisees, boast of your external sanctity. Do not imagine, that fornication, adultery, and other actions, are the only sins to be attended to; and that pride, avarice, anger, and other spiritual sins, are of no moment. He who made the body, made also the soul; and it is of equal consequence that both be kept clean and free from sin. (Nicholas of Lyra.)
Idem. [Nicholas of Lyra.]
By the similitude of the cup, and of whited sepulchres, as also that of building the sepulchres of the prophets, he shews that they did all their actions purposely to be seen by men, and that this was their only motive in all they did. (Idem. [Nicholas of Lyra.])
Like Ezekiel's bitter roll, we have here a dreadful list of woes, like as many thunderbolts, levelled against hypocrisy, avarice, ambition, and all bitter zeal. We should be careful not to suffer such rank weeds to grow up in our soil, to the ruin of all good.
23:26
Thou blind Pharisee. The vices of the Scribes and Pharisees are not unfrequently to be found in Christians. The genuine characters of the pharisaical and hypocritical spirit, are: 1. to be punctiliously exact in trifles; 2. to be fond of distinction and esteem; 3. to be content with external piety; 4. to entertain a high opinion of ourselves, and to be impatient of reproof; 5. to be harsh to others, and ready to impose on them what we do not observe ourselves. Sins abundantly sufficient to rob us of every good, and to leave our house quite desolate! not less so than the temple and city of Jerusalem!
23:27
Moral. xxvi
Whitened sepulchres. The Jews, lest they should be defiled with touching the sepulchres, whitened them on the outside, in order to distinguish them. But this exterior whiteness, covering interior corruption, was a genuine picture of the pharisaical character. But these men, says St. Gregory, can have no excuse before the severe judge at the last day; for, whilst they shew to the view of mankind so beautiful an appearance of virtue, by their very hypocrisy they demonstrate that they are not ignorant how to live well. (Moral. xxvi.)
St. John Chrysostom
Tell me, you hypocrite, what pleasure there is in wickedness? why do you not wish to be what you wish to appear? What it is beautiful to appear, is beyond a doubt more beautiful to be. Be therefore what you appear, or appear what you really are. (St. John Chrysostom)
23:28
Bristow
Jesus Christ so often and so boldly condemns the Pharisees, because he reads their hearts and intentions; but we, who can only judge of overt actions, who cannot dive into the secrets of the heart, must never presume to call men's exterior good actions hypocrisy; but judge of men according as we see and know. (Bristow)
23:29
Challoner
Build the sepulchres, etc. This is not blamed, as if it were in itself evil to build or adorn the monuments of the prophets; but the hypocrisy of the Pharisees is here taxed; who, whilst they pretended to honour the memory of the prophets, were persecuting even unto death the Lord of the prophets. (Challoner)
St. Hilary
Jesus Christ foresaw that they would shortly accomplish the wickedness of their fathers in shedding his blood, as their fathers did the blood of the prophets. (St. Hilary)
Menochius
And although they seemed to honour the prophets, and to abhor the murder of the just, it was merely that in their persecution of Jesus Christ he might appear to the people neither a prophet, nor just. (Menochius)
23:32
Denis the Carthusian
Jesus Christ does not here persuade the Jews to continue on in their wicked ways, as if praising and sanctioning their conduct; but only predicts his own death, which they were about to compass, and which crime would greatly exceed that of their fathers: as he was the greatest, and even the Lord of all the other prophets, whom their fathers had put to death. (Denis the Carthusian)
23:35
From the blood of Abel, etc. Not that the Jews, to whom Christ spoke, should be punished for crimes which they themselves did not commit nor be more severely punished than they themselves deserved; but he speaks of the Jewish people which, by putting to death their Messias, should shortly fill up the number of their sins; so that God would destroy their whole nation, as if the blood of Abel, and of the prophets unjustly murdered came upon them at once. See Maldonatus.
Witham
Of Zacharias, the son of Barachias.[Ver. 35. In Evangelio quo utuntur Nazareni, pro filio Barachiae, filium Joiadae reperimus Scriptum.] Some think this was Zachary, numbered among the lesser prophets, whose father's name was Barachias; but we do not read of his being murdered in this manner. The more common opinion is, that here is meant Zachary, who, preaching to the people, (2 Paralipomenon 24:20,) was stoned to death in the very place where Christ was now speaking. But there he is called the son of Joiada, and not of Barachias. Some conjecture his father might have had both names; and St. Jerome tells us, that in an ancient copy of St. Matthew, called the Gospel of the Nazarenes, he found this Zacharias, of whom our Saviour speaks, called the son of Joiada. (Witham)
St. Jerome
St. Jerome gives another reason why he might have been called the son of Barachias, and not the son of Joiada, and this is to commend the sanctity of the father; for Barachias is interpreted the blessed of the Lord. Others suppose that he was the 11th of the 12 prophets; but it is not mentioned that he was slain between the temple and the altar. Some surmise that it was the father of the Baptist, collecting from the apocryphal writings that he was killed for preaching the arrival of the Redeemer: but that he was the son of Joiada, otherwise called Barachias, is the common opinion. (St. Jerome)
Challoner
That upon you may come, etc. Not that they should suffer more than their own sins richly deserved; but that the justice of God should now fall upon them with such a final vengeance once for all, as might comprise all the different kinds of judgments and punishments, that had at any time before been inflicted for the shedding of just blood. (Challoner)
23:36
St. Chrysostom
Amen, I say to you. More severe punishments were inflicted on these Jews, on account of their more grievous and heinous transgressions; for nothing had been able to recall them from their wickedness. They had the example of their ancestors before their eyes, continually irritating the wrath of God; yet all they had suffered for their crimes, could not incite them to leave their sinful ways; but they proceeded further than their ancestors in impiety, and ought therefore to receive a more severe condemnation. Thus though Lamech had not killed a brother, but had neglected to be more prudent after the exemplary punishment of Cain, he still cried out: Seven-fold punishment is taken of Cain, but of Lamech seventy times seven. (Genesis iv.) (St. Chrysostom, hom. lxxiii.)
23:37
Salmeron
And thou wouldst not. Three truths may be gathered from these words of our Saviour: 1. They, who perish, perish by their own fault, because they refuse to listen to the voice of God calling them to salvation; 2. that man's will is free, and that it is an error in man to lay all his wickedness to the charge of God, or of blind chance; for God justly attributes the reprobation of man to his own perverse will, which often opposes that of God, and brings destruction on itself; 3. how necessary it is for man to subject his will to that of the Almighty, and ever to say with our Saviour: Nevertheless, not my will, but thine be done. (Salmeron)
23:38
St. Chrysostom
Behold, your house. Their house shall be deprived of the protection of the God of heaven. He it was that had hitherto preserved them, and he also would inflict upon them those very severe judgments they so much dreaded. (St. Chrysostom, hom. lxxv.)
23:39
Witham
Till you say, blessed is he that cometh. Hereafter you shall own me for your Messias, and the world's Redeemer, at least at the day of judgment. (Witham)
St. Chrysostom
The time here foretold, when they should say: Blessed is he that cometh in the name of the Lord, is the day of general judgment. When our Saviour says, henceforth, we must understand it of all that time, which intervened between the time of his speaking and his passion. (St. Chrysostom, hom. lxxv.)
Menochius
It may also be understood of the Jews, who are to be converted to the faith of Jesus Christ towards the end of the world. (Menochius)
23:5
Phylacteries.... that is, parchments, on which they wrote the ten commandments, and carried them on their foreheads before their eyes: which the Pharisees affected to wear broader than other men; so to seem more zealous for the law.
23:9
Call none your father—Neither be ye called masters, etc.... The meaning is that our Father in heaven is incomparably more to be regarded, than any father upon earth: and no master to be followed, who would lead us away from Christ. But this does not hinder but that we are by the law of God to have a due respect both for our parents and spiritual fathers, (1 Cor. 4. 23:15,) and for our masters and teachers.
23:29
Build the sepulchres, etc.... This is not blamed, as if it were in itself evil to build or adorn the monuments of the prophets: but the hypocrisy of the Pharisees is here taxed; who, whilst they pretended to honour the memory of the prophets, were persecuting even unto death the Lord of the prophets.
23:35
That upon you may come, etc.... Not that they should suffer more than their own sins justly deserved; but that the justice of God should now fall upon them with such a final vengeance, once for all, as might comprise all the different kinds of judgments and punishments, that had at any time before been inflicted for the shedding of just blood.
23:1
In the liturgy The Gospel vpō Tuesday the second weeke in Lent.
23:2
2. Chaire of Moyses.] The See of Rome preserued in truth. God preserueth the truth of Christian religion in the Apostolike See of Rome, which is in the new law answerable to the chaire of Moyses, notwithstāding the Bishops of the same were neuer so wicked of life: yea though some traitour as il as Iudas were Bishop thereof, it should not be preiudicial to the Church and innocent Christians, for whom our Lord prouiding said, Doe that which they say, but doe not as they doe. August. Epist. 165.
23:3
3. Whatsoeuer they shal say.] Cōtra lit. Petil. li. 2. c. 51. Why (saith S. Augustin) dōest thou call the Apostolike Chaire the chaire of pestilence? The dignitie of the See of Rome, notwithstanding some euil Bishops thereof. If for the men, why? Did our Lord Iesus Christ for the Pharisees, any vvrong to thee Chaire vvherein they sate? Did he not commend that chaire of Moyses, and preseruing the honour of the chaire, reproue them? For he saith: They sitte vpon the Chaire of Moyses, that vvhich they say, doe ye. These things if you did vvel consider, you vvould not for the men vvhom you defame, blaspheme the See Apostolike, Cōtra lit. Petil. li. 2. c. 61. vvhervvith you doe not communicate. And againe he saith: Neither for the Pharisees (to vvhom yu compare vs not of vvisdom but of malice) did our Lord commaund the Chaire of Moyses to be forsaken, in vvhich chaire verely he figured his ovvne. for he vvarneth the people to doe that vvhich they say, and not to doe that vvhich they doe, and that the holinesse of the Chaire be in no case forsaken, nor the vnity of the flocke deuided, for the naughty Pastours.
Concordance Luc. 11, 46.
Concordance Act. 15, 10.
23:5
These phylacteries were peeces of parchement, wherein they wrote the ten cōmaundements, and folded it, and caried it on their forehead before their eies, imagining grosly and superstitiously, that so they fulfilled that which is said Deu. 6, They shal be immoueable before thine eies. Hiero. in 23. Mat.
Concordance Deu. 22, 12.
23:6
6. Loue the first places.) He condemneth not dew places of Superiority geuen or taken of men according to their degrees, but ambitious seeking for the same, and their prowde hart and vvicked intention, which he saw within them, and therfore might boldly reprehend them.
Concordance Nu. 15, 38.
23:7
Concordance Mr. 12, 38.
23:8
8. One is your maister.) Many maisters are many Arch-heretikes. In the Catholike Church there is one Maister, Christ our Lord, and vnder him one Vicar, with whom al Catholike Doctors and teachers are one, because they teach al one thing, but in Arch-heretikes it is not so, where euery one of them is a diuerse maister, and teacheth contrarie to the other, and wil be called Rabbi and Maister, euery one of their owne Disciples: Arius a Rabbi among the Arians, Luther among the Lutherans, and among the Caluinists Caluin.
23:9
Concordance Ia. 3, 1.
23:10
10. Maisters.) Doctors, Masters, and spiritual fathers. Wiclefe and the like Heretikes of this time doe herevpon condemne degrees of Schole and titles of Doctors and Maisters: where they might as wel reproue S. Paul for calling him self Doctor and Maister of the Gentiles: 1. Tim. 2. 2. Tim. 1. and for saying Eph. 4. that there should be alwayes Doctors in the Church, and whereas they bring the other words folowing, against Religious men who are called fathers: as wel might they by this place take away the name of carnal fathers, and blame S. Paule for calling him self the only spiritual father of the Corinthians. 1. Cor. 4, 15 but in deede nothing is here forbidden but the contentious diuision and partiality of such as make them selues Ringleaders of Schismes and Sectes, as Donatus, Arius, Luther, Caluin.
23:11
11. Scribes and Pharisees.] The honour of Priesthod. In al these reprehensions it is much to be noted, that our Sauiour for the honour of Priesthod neuer reprehendeth Priests by that name. Cypr. ep. 65. whereas our Heretikes vse this name of purpose in reproche and despite.
23:14
14. Praying long prayers.) The intention. They are not reprehended here for the things them selues, which for the most part are good, as, long prayer, making Proselytes, garnishing the Prophetes sepulchres, &c. but for their wicked purpose and intention, as before is said of fasting, prayers, almes, Mat. 6.
Concordance Lu. 20, 47.
23:15
15. Double more.) Not only faith. They that teach that it is ynough to haue only faith, doe make such Christians, as the Iewes did Proselytes, children of Hel far more then before. August. lib. de fide & oper. cap. 26.
23:19
19. Sanctifieth.) Note that donaries and gifts bestowed vpon Churches and altars, be sanctified by dedication to God, and by touching the altar and other holy things: as now specially the vessels of the sacrifice and Sacrament of Christes body and bloud, The altar is sanctified by our Lords body therevpon. by touching the same, and the altar it self wherevpon it is consecrated. whereof Theophylacte writeth thus vpon this place: In the old lavv Christ permitteth not the gift to be greater then the altar, Theophyl. but vvith vs, the altar is sanctified by the gift: Mat. 23. for the hostes by the diuine grace are turned into our Lords body, and therfore is the altar also sanctified by them.
23:21
21. By him that dwelleth therein.) By this we see that swearing by creatures, as by the Gospel, by Saincts, is al referred to the honour of God, whose Gospel it is, whose Saincts they are.
23:25
• they are ful.
23:28
28. Appeare to men.) Christ might boldly reprehend them so often and so vehemently for hypocrisie, because he knew their harts and intentions: but we that can not see within men, may not presume to call mens external good doings, hypocrisie: but iudge of men as we see and know.
23:29
29. Garnish.) Christ blameth not the Iewes for adorning the sepulchres of the Prophetes, but entwyteth them of their malice toward him, and of that which by his diuine knowledge he foresaw, that they would accomplish the wickednes of their fathers in sheding his bloud, as their fathers did the bloud of the Prophetes. Hilar.
23:33
In the liturgy The Gospel vpō S. Steuens day Decemb. 26.
23:35
Concordance Gen. 4, 8.
Concordance 2. Par. 24, 22.
23:36
Concordance Luc. 13, 34.
23:37
Free wil.
23:1
Tatian † AD 180 The Diatessaron 40
… but according to their deeds [29] do ye not; for they say, and do not. And they bind heavy burdens, and lay them on the shoulders of the people; while they with one of their fingers will not come [30, 31] near them. But all their deeds they do to make a shew before men. And all the multitude were hearing that with pleasure.
Tertullian † AD 220 On Monogamy 8
… but simply “women,” who used to minister to them in the same way (as they did) when accompanying the Lord. But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… He willing to signify His entire confidence, and that He was not chargeable with any of the things that had been mentioned, but had duly fulfilled all, spake this parable. And that, because He too was afterwards to judge, saying, “Woe unto you, Scribes and Pharisees, hypocrites.”
23:2
Tatian † AD 180 The Diatessaron 40
[26, 27] Then spake Jesus unto the multitudes and his disciples, and said unto them,
St Irenaeus of Lyons † AD 202 Against Heresies 4.12.4
… “The scribes and Pharisees sit in Moses’ seat. All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens, and lay them upon men’s shoulders; but they themselves will not so much as move them with a finger.”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… of what seat then are we to consider the occupation pestilential? Not surely of that of Moses, for it is the occupants of the seat and not the occupation of it that the Lord condemns when He says: The Scribes and Pharisees sit on Moses’ seat; whatsoever they bid you do, that do; but do not ye after their work
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.23
… Thou seest that the discourse is of Christ, not of Solomon. For Solomon’s throne endured not as the sun. But if any deny this, because Christ sat not on David’s throne of wood, we will bring forward that saying, The Scribes and the Pharisees sit in Moses’ seat
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… for He was their Benefactor, He had done no evil, and they crucified Him. And for what reason? For the sake of their reputation. But He Himself made them objects of reverence. “The scribes and the pharisees sit in Moses’ seat; all therefore whatsoever they bid you observe, that do ye, but after their works do ye not.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 10
For this reason Paul from one end to the other discourses largely concerning these persons. And Christ indeed has subjected them with so strict a necessity, that He says, “The Scribes and the Pharisees sit on Moses’ seat. All things therefore whatsoever they bid you, these do and observe: but do not ye after their works.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… For if in the case of hospitality, when thou knowest not the guest, thou receivest so high a recompense, much more wilt thou be requited, if thou obeyest him whom He requires thee to obey. “The Scribes and Pharisees,” He says, “sit in Moses’ seat; all therefore, whatsoever they bid you observe, that observe and do, but do not ye after their works.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… but if ye throw them into despondency, ye weaken their hands, and render them, as well as yourselves, an easy prey to the waves, although they be very courageous. Consider what Christ saith concerning the Jews. “The Scribes and the Pharisees sit on Moses’ seat; all therefore whatsoever they bid you to do, do ye.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
Wicked? In what sense? If indeed in regard to Faith, flee and avoid him; not only if he be a man, but even if he be an angel come down from Heaven; but if in regard to life, be not over-curious. And this instance I do not allege from my own mind, but from the Divine Scripture. For hear Christ saying, “The Scribes and the Pharisees sit on Moses’ seat.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 208.5
… “The Scribes and the Pharisees sit in Moses’ seat: all, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.27
… Wherefore our Lord Himself, before saying what I have just quoted about men of this stamp, made this observation: “The scribes and the Pharisees sit in Moses’ seat.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.29
… "The scribes and Pharisees sit on Moses’ seat: what they say unto you, do; but do not after their works; for they say, and do not."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.11
… of whom the Lord says, "The scribes and the Pharisees sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.51
… Did He not commend the seat of Moses, and maintain the honor of the seat, while He convicted those that sat in it? For He says, "They sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.61
… for He said indeed that they who sat in Moses’ seat were ever saying and not doing, but warns the people to do what they say, and not to do what they do,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.8
… For unless the words which are spoken from Moses’ seat were necessarily holy, He that is the Truth would never have said, "Whatsoever they bid you observe, that observe and do." But if the men who uttered holy words were themselves holy, He would not have said, "Do not ye after their works: for they say, and do not."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 24.3
… Whatever an evil man brings forth from himself, is evil; whatever an evil man brings forth out of his own heart, is evil; for there is the evil treasure. But whatever a good man brings forth out of his heart, is good; for there is the good treasure. Whence then did those evil men bring forth good things? “Because they sat in Moses’ seat.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.6
6. You have the Lord saying of the Pharisees, “They sit in Moses’ seat.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.8
… For we offer sacrifice, you may not.” See the cunning craftiness of these men; what shall I call them? hirelings. For if they were shepherds, they would not say such things. Therefore the Lord, that He might shut their mouths, went on, and said, “They sit in Moses’ seat; what they say, do; but what they do, do not; for they say, and do not.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.13
13. My Brethren, does ever either Presbyter or Bishop come up here, and say anything from this higher place, but that the property of others must not be plundered, that there must be no fraud committed, no wickedness done? They cannot say ought else who sit in Moses’ seat,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… but if they will not be righteous who sit in the seat of Moses, my Master made me safe, of whom His Spirit said, “This is He which baptizeth.” How did He make me safe? “The scribes and the Pharisees,” He says, “sit in Moses’ seat: what they say, do; but what they do, that do not ye: for they say, and do not.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.6
… and the sheep follow, not the hireling, but the Shepherd’s voice speaking through the hireling. Hearken to the hirelings as pointed out by the Lord Himself: “The scribes,” He saith, “and the Pharisees sit in Moses’ seat: do what they say; but do not what they do.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 122.9
… He immediately added, “For I say unto you, That except your righteousness shall exceed [the righteousness] of the scribes and Pharisees, ye shall not enter into the kingdom of heaven.” Such, doubtless—these scribes and Pharisees—are those who sit in Moses’ seat, and of whom He says, “Do ye what they say, but do not what they do; for they say, and do not.”
Pseudo-Clement The Clementine Homilies 3.18
… your elders, and they will declare to you.’ This father, these elders ought to be inquired of. But you have not inquired whose is the time of the kingdom, and whose is the seat of prophecy, though He Himself points out Himself, saying, ‘The scribes and the Pharisees sit in Moses’ seat; all things whatsoever they say to you, hear them.’
Pseudo-Clement The Clementine Homilies 3.70
… knowing that, by showing it to him, it is borne to Christ, and from Christ it is borne to God; and to him who offers it, is requited manifold. Honour, therefore, the throne of Christ. For you are commanded even to honour the chair of Moses, and that although they who occupy it are accounted sinners.
23:3
Tatian † AD 180 The Diatessaron 40
[26, 27] Then spake Jesus unto the multitudes and his disciples, and said unto them, On [28] [Arabic, p. 152] the seat of Moses are seated the scribes and Pharisees:
St John Chrysostom † AD 407 Homilies on Colossians 3
… This will be honor to us, this the admirable service, which is profitable both to you and to us, if ye hear us. Hear also Paul saying, “I wist not, brethren, that he was High Priest.” ( Acts xxiii. 5 .) Hear also Christ saying, “All whatsoever they bid you observe” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 53.3
… for the Lord, providing against such a case, says, concerning officers in the Church who are wicked: “All whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.8
… “All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.”
St Augustine of Hippo † AD 430 City of God 20.9
… but the one He calls least, the other great. And He immediately adds, “For I say unto you, that except your righteousness exceed that of the scribes and Pharisees,”—that is, the righteousness of those who break what they teach; for of the scribes and Pharisees He elsewhere says, “For they say and do not;”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.27
… And thus it is that Jesus Christ is preached by those that seek their own, and not the things that are Jesus Christ’s. But since true believers obey the voice, not of any man, but of the Lord Himself, who says, “All therefore whatsoever they bid you observe, that observe and do: but do not ye after their works; for they say and do not;”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.29
… for both these statements must be true, both being made by Him who is the Truth. Speaking of such men, in one place He says, “Whatsoever they bid you observe, that observe and do; but do not ye after their works;”—that is to say, what ye hear from their lips, that do; what ye see in their lives, that do ye not;—“for they say and do not.”
St Augustine of Hippo † AD 430 Of the Work of Monks 37
… If ye be our brethren, if our sons, if we be your fellow-servants, or rather in Christ your servants, hear what we admonish, acknowledge what we enjoin, take what we dispense. But if we be Pharisees, binding heavy burdens and laying them on your shoulders;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 17.5
… But whosoever shall do and teach them, shall be called great in the kingdom of heaven." This applied to the Pharisees, who taught the law in word, while they broke it in deed. Christ says of the Pharisees in another place, "What they say, that do; but do not after their works: for they say, and do not."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.55
… "Thou that preachest that a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery?" But that even by this arrangement the free wife of Jacob, the type of labor or endurance, might obtain children to be heirs of the kingdom, the Lord says: "What they say, do; but do not after their works."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.82
… Again, from carnal bondmen are born not only children of guilty bondage, who imitate them, but also children of happy liberty, to whom it is said, "What they say, do; but do not after their works."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.1
… because, according to the foreknowledge of God, as many sheep wander outside, so many wolves lurk treacherously within, among whom the Lord yet knoweth them that are His, which hear only the voice of the Shepherd, even when He calls by the voice of men like the Pharisees, of whom it was said, "Whatsoever they bid you observe that observe and do."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.7
… according to the words of the Lord, which make me herein safe, "All whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.5
… because, although they were preaching it not in purity, but seeking their own, not the things which are Jesus Christ’s, yet the gospel which they preached was pure. And the Lord had said of certain of like character, "Whatsoever they bid you observe, that observe and do; but do not yet after their works: for they say, and do not."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.2
… but if, on the other hand, you either suspect, or believe, or see that any evil is in us, hold fast to that saying of the Lord’s, in which you may safely resolve not to desert His Church because of men’s ill deeds. Whatsoever we bid you observe, that observe and do; but whatsoever evil works you think or know to be in us, those do ye not.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.49
… but the unfaithful steward, when he dispenses his lord’s provisions to his fellow-servants, must in no wise be conceived to make the provisions useless by his own unfaithfulness. For the Lord says, "Whatsoever they bid you observe, that observe and do; but do not ye after their works."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.50
… and to show that the society of Christians may not be divided on account of evil ministers, that is, evil rulers in the Church, I further quoted the passage, "All whatsoever they bid you observe, that observe and do; but do not ye after their works; for they say and do not."
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.24
… as, for instance, it is said of the Pharisees, “What they bid you, do; but what they do, do not consent to do.” This very circumstance, that they spoke things that were good, and that the things which they spoke were usefully listened to and done, was not a matter belonging to them: for, says He, “they sit in Moses’ seat.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 24.2
… Of whom in another place He says, “Whatsoever they say, do, but do not ye after their works, for they say and do not.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.13
… She has approached to such an one, has been baptized by such an one as the Apostle Paul: from him let her hear, “Be ye followers of me, even as I also am of Christ.” But she has been baptized by another, by one “who seeks his own things, not the things which are Jesus Christ’s:” let her hear from the Lord, “Do what they say, but do not what they do.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.10
… be it thy will to hold fast what he preaches; but let his intention be no concern of thine. Hear the word of salvation from his mouth, from his mouth hold fast this salvation. Be not thou the judge of his heart. If thou seest that he is seeking after other things, what is that to thee? Hear Him who is Salvation; “What they say, do.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.8
… be we unrighteous, this again He knoweth better; place not your hope in us, whatsoever we be. If we be good, do as is written, ‘Be ye imitators of me, as I also am of Christ.’ But if we be bad, not even thus are ye abandoned, not even thus have ye remained without counsel: give ear to Him, saying, ‘Do what they say; but do not what they do.’”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.13
… What then is, “Do men gather grapes of thorns, or figs of thistles?” and, “Every tree is known by his fruit”? Can a Pharisee speak good things? A Pharisee is a thorn; how from a thorn do I gather grapes? Because Thou, Lord, hast said, “What they say, do; but what they do, do not.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 11.9
… No, but rejoiced because through evil men the truth was preached, and by the mouths of evil men Christ was preached. If these men baptized any persons like themselves, evil men baptized evil men: if they baptized such as the Lord admonishes, when He says, “Whatsoever they bid you, do; but do not ye after their works,”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.14
… Thou unmakest Jesus and deniest that He came in the flesh; thou art not of God. Therefore He saith in the Gospel: “Whoso shall break one of these least commandments, and shall teach so, shall be called least in the kingdom of heaven.” What is this breaking? What this teaching? A breaking in the deeds and a teaching as it were in words.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.15
… but “Thou knowest” mine heart. “I will not re frain my lips, O Lord; that Thou knowest.” It is one thing that man heareth; another that God “knoweth.” That the “declaring” of it should not be confined to the lips alone, and that it might not be said of us, “Whatsoever things they say unto you, do; but do not after their works;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.23
… We take the Covenant of God in our mouth, and we say these words. We take the Covenant of God in our mouth, and we preach to you the instruction and judgment of God. And what saith God to the sinner? “Why dost thou?” Doth He then forbid preachers that be sinners? And where is that, “What they say do, but what they do, do not”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.2
… nor again let us forthwith congratulate all men that we see doing matters heavenly; because even the sons of pestilence sit sometimes in the seat of Moses, of whom is said, “What things they say, do ye: but what things they do, do not: for they say, and do not.”
John Cassian † AD 435 The Conferences of John Cassian 14.9
… “What they say unto you, that observe and do, but not after their words: for they say and do not. But they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 11
… For a severe judgment will those teachers receive “who teach, but do not,”
23:4
Tatian † AD 180 The Diatessaron 40
[26, 27] Then spake Jesus unto the multitudes and his disciples, and said unto them, On [28] [Arabic, p. 152] the seat of Moses are seated the scribes and Pharisees: everything that they say unto you now to keep, keep and do: but according to their deeds [29] do ye not; for they say, and do not.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… Herewith towards the end also He was upbraiding them, when He said, “Ye bind heavy burdens, and grievous to be borne, but ye will not move them with your finger,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
“For they bind heavy burdens, and grievous to be borne, and lay them on men’s shoulders, but they will not move them with their finger.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.8
… If He had spoken of offering sacrifice; would He have said, “For they say, and do not”? For they do offer sacrifice, they do offer unto God. What is it that they say, and do not? Hear what follows; “For they bind heavy burdens, and grievous to be borne, and lay them on men’s shoulders, and they themselves will not touch them with one of their fingers.”
23:5
Tatian † AD 180 The Diatessaron 40
… 152] the seat of Moses are seated the scribes and Pharisees: everything that they say unto you now to keep, keep and do: but according to their deeds [29] do ye not; for they say, and do not. And they bind heavy burdens, and lay them on the shoulders of the people; while they with one of their fingers will not come [30, 31] near them.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
But wherein are they earnest, and vigorous? In the things forbidden. For, “all their works they do,” He saith, “to be seen of men.”
St Jerome † AD 420 The Letters of St. Jerome 52.13
… He is not puffed up by riches, nor does he shrink into himself because of poverty. Joy and sorrow he alike despises. The sun does not burn him by day nor the moon by night. Do not pray at the corners of the streets, lest the applause of men interrupt the straight course of your prayers. Do not broaden your fringes and for show wear phylacteries,
23:6
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.6
… owe no man anything, except to love another.” Also in the Gospel according to Matthew: “They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 21
… For the Pharisees truly looked to the “tithing of anise and cummin, and left undone the weightier matters of the law;” and while devoting great care to the things which were external, they overlooked those which bore upon the salvation of the soul. For they also had respect to “greetings in the market-place,”
St Jerome † AD 420 The Letters of St. Jerome 12
… Pride is opposed to humility, and through it Satan lost his eminence as an archangel. The Jewish people perished in their pride, for while they claimed the chief seats and salutations in the market place,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 41.5
… Master, tell us.” But no: they were speechless at the proposing of the question, and they opened not their mouth to seek instruction. And so the Lord in reference to their pride said immediately, “Beware of the Scribes which love the chief seats in the synagogues, and the first rooms at feasts.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.1
… They desire to appear as teachers, they covet superiority to others, and, as the Truth attests, they seek the first salutations in the market-place, the first rooms at feasts, the first seats in assemblies (
23:7
Tatian † AD 180 The Diatessaron 40
[32] And in the course of his teaching he said unto them, Guard yourselves from the [33] scribes, who desire to walk in robes, and love salutation in the marketplaces, and sitting in the highest places of the synagogues, and at feasts in the highest parts of [34] the rooms: and they broaden their amulets, and lengthen the cords of their cloaks, [35]
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.49
… how we take the chair and show our spirit! Samuel was holy even in his swaddling-clothes: we are at once wise teachers, of high estimation in Divine things, the first of scribes and lawyers; we ordain ourselves men of heaven and seek to be called Rabbi by men;
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… Let us, therefore, fear to be numbered among those who seek the first seats in the synagogues, and greetings in the market, and to be called of men Rabbi. For, contrariwise, the Lord says to His disciples, But be not ye called Rabbi: for one is your master; and all ye are brethren. And call no man your Father upon the earth, for one is your Father (
23:8
Tatian † AD 180 The Diatessaron 40
… and they broaden their amulets, and lengthen the cords of their cloaks, [35] and love that they should be called by men, My master, and devour widows’ houses, because of their prolonging their prayers; these then shall receive greater judgement. [36]
Tertullian † AD 220 On the Veiling of Virgins 1
… from that stage it advanced, through the Law and the Prophets, to infancy; from that stage it passed, through the Gospel, to the fervour of youth: now, through the Paraclete, it is settling into maturity. He will be, after Christ, the only one to be called and revered as Master;
Tertullian † AD 220 On Monogamy 7
… And thus, as we have said before, what has ceased to be valid, on the cessation of its reason, cannot furnish a ground of argument to another. Therefore a wife, when her husband is dead, will not marry; for if she marry, she will of course be marrying (his) brother: for “all we are brethren.”
Tertullian † AD 220 Five Books in Reply to Marcion 4
As teachers (Christ alone doth all things teach
Origen † AD 254 Origen's Commentary on the Gospel of John 1.5
… But to this we answer that it happens not unfrequently in Scripture when two or more persons or things are named by the same name, the name attaches itself most significantly to one of those things or persons. Thus the Saviour says,
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 30
… But they do not doubt absolutely that He is Lord; therefore, if their reasoning be true, here are already two Lords. How, then, is it true according to the Scriptures, there is one Lord? And Christ is called the “one Master.”
St Gregory of Nyssa † AD 395 Against Eunomius 10.4
… For He says, “Ye call Me Master and Lord; and ye say well, for so I am .” And in the same way He enjoined that the Father should be called Father by them, saying, “Call no man master upon earth: for one is your Master, even Christ: and call no man father upon earth, for one is your Father, Which is in heaven
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
For what saith He? “But be not ye called Rabbi.” Then follows the cause also; “For one is your master, and all ye are brethren;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… and another again, some filthy and absurd ditty. From this place you depart, taking nothing with you.—We have laid down a law—nay, not we: God forbid! for it is said, “Call no man your master upon the earth” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 2
Here we see another cause of evil, the love of power. Wherefore Christ said, “Be not ye called Rabbi” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 71
… “For so I am,” He saith. Seest thou how when He converseth with the disciples, He speaketh revealing more what belongeth unto Himself? As He saith, “Call no man master on earth, for One is your guide” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.9
… But, for my own part, it gives me much more pleasure to hear instruction from another, than to be myself listened to as a teacher. For I remember what He said to those whom, above all men, He had chosen: “But be not ye called Rabbi, for one is your master, even Christ.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 3.13
… The teachings of the master from without are a sort of aids and admonitions. He that teacheth the hearts, hath His chair in heaven. Therefore saith He also Himself in the Gospel: “Call no man your master upon earth; One is your Master, even Christ.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.1
… and who fain would live ill, long. But it was for useful purposes that God willed that day to remain unknown; that the heart may be ever ready to expect that of which it knows it is to come, but knows not when it is to come. Seeing, however, that our Lord Jesus Christ was sent to us to be our “Master,”
23:9
Theodotus † fl. AD 160 Excerpts of Theodotus 1
… Accordingly He leads us into the liberty of the Father,—sons that are co-heirs and friends. “For,” says the Lord, “they that do the will of my Father are my brethren and fellow-heirs.” “Call no man, therefore, father to yourselves on earth.”
Tatian † AD 180 The Diatessaron 40
… and they broaden their amulets, and lengthen the cords of their cloaks, [35] and love that they should be called by men, My master, and devour widows’ houses, because of their prolonging their prayers; these then shall receive greater judgement. [36] But ye, be ye not called masters: for your master is one; all ye are brethren. [37]
St Irenaeus of Lyons † AD 202 Against Heresies 4.1
… Jesus, therefore, will be to them the author and teacher of such transgression, inasmuch as He commanded that one Being should be called Father,
Tertullian † AD 220 On Repentance 8
… Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain . Who is that father to be understood by us to be? God, surely: no one is so truly a Father;
Tertullian † AD 220 On Prayer 2
… It is written, “To them who believed on Him He gave power to be called sons of God.” However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept “that we call no one on earth father, but the Father whom we have in the heavens:”
Tertullian † AD 220 On Monogamy 6
But let us proceed with our inquiry into some eminent chief fathers of our origin: for there are some to whom our monogamist parents Adam and Noah are not pleasing, nor perhaps Christ either. To Abraham, in fine, they appeal; prohibited though they are to acknowledge any other father than God.
St Cyprian of Carthage † AD 258 On the Lord's Prayer 9
… “They who say unto their father and their mother, I have not known thee, and who have not acknowledged their own children; these have observed Thy precepts and have kept Thy covenant.” Also the Lord in His Gospel has bidden us to call “no man our father upon earth, because there is to us one Father, who is in heaven.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 11
… Nor is it of no account that in their sufferings the mother alone is with her children. For martyrs who witness themselves as the sons of God in suffering are now no more counted as of any father but God, as in the Gospel the Lord teaches, saying, “Call no man your father upon earth; for one is your Father, which is in heaven.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us be fruitful vines, that we may not be uprooted out of His vineyard. Let us be a sweet odour, that our fragrance may breathe forth to all around. Let us be poor in the world, and let us enrich many by the doctrine of our Lord. Let us not call anyone our father in the earth,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 44
… For in fact that which she had essayed to do, was of superfluous vanity; in that she wanted to show the people that she hath power and authority over her Son, imagining not as yet anything great concerning Him; whence also her unseasonable approach. See at all events both her self-confidence and theirs.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
… even so now also. For when God begets, the gift is His only. Seest thou not those who adopt to themselves sons here, how they commit not the act to slaves, but are themselves present at the judgment-seat? Even so neither hath God committed His gift to angels, but Himself is present, commanding and saying, “Call no man Father on earth;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
For what saith He? “But be not ye called Rabbi.” Then follows the cause also; “For one is your master, and all ye are brethren;” and one hath nothing more than another, in respect of his knowing nothing from himself. Wherefore Paul also saith, “For who is Paul, and who is Apollos, but ministers?” He said not masters. And again, “Call not, father,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… Whereas if we likewise do receive an appellation from any man, we do not take them that have been the authors of some heresy, but men that presided over us, and governed the Church. We have no “masters upon the earth”—God forbid—we have “One Master that is in heaven.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… for He opened my mouth; He gave to me betimes in the morning; He granted me a hearing ear.” ( Is. i. 4 . Sept.) For as the Prophets heard otherwise than the many, so also do the faithful than the Catechumens. Hereby the Catechumen also is taught not to learn to hear these things of men, (for He saith, “Call no man master upon the earth
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 4
… For if, on the ground of His having said, “Who is my mother?” every one should conclude that He had no mother on earth, then each should as matter of course be also compelled to deny that the apostles had fathers on earth; since He gave them an injunction in these terms: “Call no man your father upon the earth; for one is your Father, which is in heaven.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 7
… are quoted to show that Christ had no earthly mother or descent, it follows that we must believe that His disciples, whom He here teaches by His own example to set no value on earthly relationship, as compared with the kingdom of heaven, had no fathers, because Christ says to them, "Call no man father upon earth; for one is your Father, even God."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.39
… And when Christ calls us into another life where there is no death, He teaches us, instead of acknowledging, to deny the earthly relationship, where death soon follows upon birth; for He says to His disciples, "Call no man your father upon earth; for you have one Father, who is in heaven."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.11
… The Lord teaches us in truth that His disciples do become orphans, to whom He saith, “Call no man father on earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.10
… but it is for the sake of honour, because of their age and kindly carefulness: just as Paul the elder saith, “Not to confound you I am writing these things, but as my dearly beloved sons I am admonishing you:” though he knew of a truth that it had been said by the Lord, “Call ye no man your father on earth, for One is your Father, even God.”
Pseudo-Clement The Recognitions of Clement 8.8
… for I am well acquainted with this doctrine.” And when I had thus spoken, my brother Aquila said: “What is the use of our calling him father , when we are commanded to call no man father upon earth?”
23:10
Tatian † AD 180 The Diatessaron 40
… these then shall receive greater judgement. [36] But ye, be ye not called masters: for your master is one; all ye are brethren. [37] Call not then to yourselves any one father on earth: for your Father is one, who is [38] in heaven.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.18
… and on another occasion, Be ye not called masters, for Christ is your Master
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
And again He adds, “Neither be ye called guides, for one is your guide, even Christ;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
… For since He had said, “One is your Teacher, even Christ” (
St Jerome † AD 420 The Letters of St. Jerome 144.8
… But if, like myself, you are in the dark, you should pray, as I do, that either through one of His servants, or with His own lips, He would teach us who said to His disciples: “Be not ye called masters; for one is your master, even Christ.”
St Augustine of Hippo † AD 430 The Confessions 9.6
… I confess unto Thee Thy gifts, O Lord my God, Creator of all, and of exceeding power to reform our deformities; for of me was there naught in that boy but the sin. For that we fostered him in Thy discipline, Thou inspiredst us, none other,—Thy gifts I confess unto Thee. There is a book of ours, which is entitled The Master .
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 77.2
… for He saith of Himself, “Whatsoever I have said unto you:” and if thou wouldst also know Him as a Teacher, bethink thyself of the Master, when He saith, “One is your Master, even Christ.”
23:11
Tatian † AD 180 The Diatessaron 40
… these then shall receive greater judgement. [36] But ye, be ye not called masters: for your master is one; all ye are brethren. [37] Call not then to yourselves any one father on earth: for your Father is one, who is [38] in heaven. And be not called directors: for your director is one, even the Messiah. [39, 40]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
Having warned them therefore against this grievous pest, and amended them, He instructs also how they may escape it; by humility. Wherefore He adds also, “He that is greatest among you shall be your servant. For whosoever shall exalt himself shall be abased, and whosoever shall abase himself shall be exalted.”
Pope St Leo I the Great † AD 461 Letters 14
… For My yoke is easy and My burden light .” And how shall we experience this, unless this too comes to our remembrance which the same Lord says: “He that is greater among you, shall be your servant. But he that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted
23:12
Tatian † AD 180 The Diatessaron 40
… [36] But ye, be ye not called masters: for your master is one; all ye are brethren. [37] Call not then to yourselves any one father on earth: for your Father is one, who is [38] in heaven. And be not called directors: for your director is one, even the Messiah. [39, 40] He that is great among you shall be unto you a minister.
Origen † AD 254 Origen Against Celsus 3.63
After this, not understanding how it has been said that “every one who exalted himself shall be abased;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Do you Reproach God with this? Do you conceive of Him as less because He girds Himself with a towel and washes His disciples, and shows that humiliation is the best road to exaltation;
St John Chrysostom † AD 407 Homilies on First Corinthians 40
… since them the imperfection of their bodies compels thus to be drawn, but thee the disease of thine own arrogance. “For every one that exalteth himself,” saith He, “shall be abused.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
… xix. 29 .) And that if thou despise glory, thou shalt then attain it, again hear Christ Himself saying, “He that will be first among you, let him be your minister.” ( Matt. xx. 26 .) And again, “For whosoever shall humble himself, he shall be exalted.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.1
… 1 ). For he had heard, “He that doth exalt himself shall be humbled; and he that humbleth himself shall be exalted:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.12
… For, “he that humbleth himself shall be exalted; and he that exalteth himself shall be humbled.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 13
… for the Lord lifteth the poor from the earth; He raiseth up the beggar from the dunghill, and maketh him to sit with the mighty ones of the people?” Hast thou not read, that “the Lord resisteth the proud, and giveth grace to the humble?” Hast thou not read, “Whoso exalteth himself shall be humbled?”
23:13
Tatian † AD 180 The Diatessaron 40
[43] Woe unto you, scribes and Pharisees, hypocrites! because ye have shut the kingdom of God before men.
Origen † AD 254 Origen's Commentary on Matthew 10.14
… And so one will interpret the words, “Woe unto you Scribes and Pharisees, hypocrites,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.70
… so that we deserve to be called serpents, a generation of vipers, and blind guides, who strain out a gnat and swallow a camel, or sepulchres foul within, in spite of our external comeliness, or platters outwardly clean, and everything else, which they are, or which is laid to their charge.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 70
“Woe unto you, for ye shut up the kingdom against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.73
… Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outwardly, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.’"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.19
“And I became as a man that heareth not, and in whose mouth are no reproofs” ( ver. 14 ). As if He had nothing to say unto them, as if He had nothing wherewith to reproach them. Had He not already reproached them for many things? Had He not said many things, and also said, “Woe unto you, Scribes and Pharisees,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.7
… And this indeed we know to have been His voice on the Cross out of a certain Psalm: “O God, My God, why hast Thou forsaken Me?” But how great was that voice, or of how long duration, that in it His jaws should have become hoarse? Long while He cried, “Woe unto you, Scribes and Pharisees:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.3
… Truly, as a faithful physician, with the healing knife of preaching in His hand, He hath cut away all our wounded parts. Therefore such as He was prophesied and preached beforehand, such was He found.…How great things then did He, of whom it is said, “He taught them as one having authority,” say unto them? “Woe unto you, Scribes and Pharisees, hypocrites!”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.9
… But, on the other hand, let the latter, when he craves government, take care lest, by his example of evil deeds, he become an obstacle to such as are journeying to the entrance of the kingdom, after the manner of the Pharisees, who, according to the Master’s voice (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.7
… For that the evil doings of one who is over others does very great harm to those who are under him the Pharisees are evidence, of whom it is written, Ye shut up the kingdom of heaven against men. For ye neither go in yourselves, neither suffer ye them that are entering to go in (
23:14
Tatian † AD 180 The Diatessaron 40
[42] Woe unto you, scribes and Pharisees, hypocrites! because ye devour widows’ houses, because of your prolonging your prayers: for this reason then ye shall receive greater judgement.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.13
13. It is enough for me, if I am not thrust out into the outer darkness, as he was, who hid the talent entrusted to him in the earth so to speak, of his own flesh. This the ruler of the synagogue did, and the other rulers of the Jews; for they employed
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… iii. 19 .) But here he appears to me to intimate those of the Jews, whom he ever uses particularly to find fault with as gluttonous. For in writing to Titus too, he said of them, “Evil beasts, slow bellies.” ( Tit. i. 12 , see v. 10.) And Christ also blames them on this head: “Ye devour widows’ houses” (
23:15
St Justin Martyr † AD 165 Dialogue with Trypho 122
“You think that these words refer to the stranger and the proselytes, but in fact they refer to us who have been illumined by Jesus. For Christ would have borne witness even to them; but now you are become twofold more the children of hell, as He said Himself.
Tatian † AD 180 The Diatessaron 40
[45] Woe unto you, scribes and Pharisees, hypocrites! because ye compass land and sea to draw one proselyte; and when he is become so , ye make him a son of hell twice as much as yourselves.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.72
72. When will this be, say they who are swift but not sure in every thing, readily building up, readily throwing down. When will the lamp be upon its stand,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 70
After this, again another charge: “Ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves;”
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
And how is it possible to be “sons of the day”? Just as it is said, “sons of destruction” and “sons of hell.” Wherefore Christ also said to the Pharisees, “Woe unto you—for ye compass sea and land to make one proselyte, and when he is become so, ye make him a son of hell.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 10
… but do not ye after their works.” ( Matt. xxiii. 2, 3 .) And again, when He healed the leper, He said, “Go thy way, show thyself to the priest, and offer the gift that Moses commanded for a testimony unto them.” ( Matt. viii. 4 .) And yet Thou sayest, “Ye make him twofold more a son of hell than yourselves.” (
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 14
… Accordingly, one who comes to us with the view of being formally admitted, in that we cherish the hope of his ability to go forward, should wipe away the sorrow caused by one who fails us. For even if the dread that our proselyte may become the child of hell
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.6
… In this observance, too, the Jews were very zealous, and consequently could not believe in Christ, who made light of these things, and declared that a man when circumcised became twofold a child of hell.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.29
… for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves,"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 18.2
… Shall we, in fine, call the flesh of some animals clean, and that of others unclean, among which, according to the law and the prophets, swine’s flesh has a particular defilement? Of course you will allow that as Christians we must not do any of these things, for you remember that Christ says that a man when circumcised becomes twofold a child of hell.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 48
… But inasmuch as in the kingdom of God the saints differ in glory as one star does from another, so likewise, in the condemnation of everlasting punishment, it will be more tolerable for Sodom than for that other city; whilst some men will be twofold more the children of hell than others.
23:16
Tatian † AD 180 The Diatessaron 40
… Whosoever then sweareth by the altar, hath sworn by it, and by all [51] that is upon it. And whosoever sweareth by the temple, hath sworn by it, and by [52] him that is dwelling in it. And whosoever sweareth by heaven, hath sworn by the throne of God, and by him that sitteth upon it.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 17
… nor by Jerusalem, for it is the city of the great King:” still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and he intimates this custom near the end of his Gospel.
23:17
Tatian † AD 180 The Diatessaron 40
[46] Woe unto you, ye blind guides! because ye say, Whosoever sweareth by the temple, it is nothing; but whosoever sweareth by the gold that is in the temple, [47] shall be condemned.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.35
… So by concealing their faults from men, and displaying their virtues, they both discover while they hide what they deserve to be punished for, and hide while they discover what they might have been rewarded for. Such persons the Truth calls whited sepulchres, beautiful outward, but full of dead men’s bones (
23:18
Tatian † AD 180 The Diatessaron 40
[46] Woe unto you, ye blind guides! because ye say, Whosoever sweareth by the temple, it is nothing; but whosoever sweareth by the gold that is in the temple, [47] shall be condemned. Ye blind foolish ones : which is greater, the gold, or the [48] temple which sanctifieth the gold?
23:19
Tatian † AD 180 The Diatessaron 40
… but whosoever sweareth by the gold that is in the temple, [47] shall be condemned. Ye blind foolish ones : which is greater, the gold, or the [48] temple which sanctifieth the gold? And, Whosoever sweareth by the altar, it is nothing; but whosoever sweareth by the offering that is upon it, shall be condemned. [49]
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… What use then is this pretence of saying that He is a creature and not a creature? for though ye shall say, Not as ‘one of the creatures,’ I will prove this sophism of yours to be foolish. For still ye pronounce Him to be one of the creatures; and whatever a man might say of the other creatures, such ye hold concerning the Son, ye truly ‘fools and blind
23:20
Tatian † AD 180 The Diatessaron 40
… Ye blind foolish ones : which is greater, the gold, or the [48] temple which sanctifieth the gold? And, Whosoever sweareth by the altar, it is nothing; but whosoever sweareth by the offering that is upon it, shall be condemned. [49] Ye blind foolish ones : which is greater, the offering, or the altar which sanctifieth [50] the offering?
23:21
Tatian † AD 180 The Diatessaron 40
… And, Whosoever sweareth by the altar, it is nothing; but whosoever sweareth by the offering that is upon it, shall be condemned. [49] Ye blind foolish ones : which is greater, the offering, or the altar which sanctifieth [50] the offering? Whosoever then sweareth by the altar, hath sworn by it, and by all [51] that is upon it.
23:22
Tatian † AD 180 The Diatessaron 40
… [49] Ye blind foolish ones : which is greater, the offering, or the altar which sanctifieth [50] the offering? Whosoever then sweareth by the altar, hath sworn by it, and by all [51] that is upon it. And whosoever sweareth by the temple, hath sworn by it, and by [52] him that is dwelling in it.
23:23
Tatian † AD 180 The Diatessaron 40
[53] Woe unto you, scribes and Pharisees, hypocrites! because ye tithe mint and rue and dill and cummin and all herbs, and ye leave the important matters of the law, judgement, and mercy, and faith, and the love of God: this ought ye to do, and [54] not to leave that undone . Ye blind guides, which strain out a gnat, and swallow camels.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… Herewith towards the end also He was upbraiding them, when He said, “Ye bind heavy burdens, and grievous to be borne, but ye will not move them with your finger,” and, “ye pay tithe of mint and anise, and have omitted the weightier matters of the law, judgment, mercy, and faith.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 70
“Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretense make long prayers: therefore ye shall receive greater damnation.”
St Jerome † AD 420 The Letters of St. Jerome 69.4
… “Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.” Truly like the scribes and pharisees we strain out the gnat and swallow the camel, we pay tithe of mint and anise, and we omit the just judgment which God requires.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.32
… The reason why the Jews did not believe in Christ, was because they did not observe even the plain literal precepts of Moses. So Christ says to them: "Ye pay tithe of mint and cummin, and omit the weightier matters of the law, mercy and judgment. Ye strain out a gnat and swallow a camel. These ought ye to have done, and not to leave the other undone."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 56.3
… And how did they give them? They tithed all they had, they took away a tenth of all their produce, and gave it. It is no easy matter to find a Christian who doth as much. See what the Jews did. Not wheat only, but wine, and oil; nor this only, but even the most trifling things, cummin, rue, mint, and anise,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.2.1
… but hath been subjected to the Romans so as that it still retaineth its own laws; which are the laws of God. But what in their case hath been done? “Ye tithe mint and cummin, and have forsaken the weightier matters of the law, mercy, and judgment, straining a gnat, but swallowing a camel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.4
… But when without any addition He speaketh of judgment, He would at once have just judgment to be understood: as is that which He saith, “Ye forsake the weightier matters of the Law, mercy and judgment.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.33
… xxiii. 24 ). As if it were said plainly. The least evils ye discern; the greater ye devour. Hence it is that they are again reproved by the mouth of the Truth, when they are told, Ye tithe mint and anise and cummin, and omit the weightier matters of the Law, judgment and mercy and truth (
Early Popes (Pseudo-Isidorian Decretals) The Epistle of Pope Anterus 1
… “Woe unto you, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain out a gnat and swallow a camel.”
23:24
Tatian † AD 180 The Diatessaron 40
[53] Woe unto you, scribes and Pharisees, hypocrites! because ye tithe mint and rue and dill and cummin and all herbs, and ye leave the important matters of the law, judgement, and mercy, and faith, and the love of God: this ought ye to do, and [54] not to leave that undone .
St Irenaeus of Lyons † AD 202 Against Heresies 3.18.5
… and whosoever will lose, shall find it.” And that His disciples must suffer for His sake, He [implied when He] said to the Jews, “Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.7
… and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ, and so far as in them lies, [positively] destroy it,—men who prate of peace while they give rise to war, and do in truth strain out a gnat, but swallow a camel.
St Basil the Great † AD 379 The Letters 224.2
… not anything concerning the Faith, but a mere word of friendly greeting. Possibly even my opponents are known to have written to Jews and to Pagans, without incurring any blame. Hitherto no one has ever been judged for any such conduct as that on which I am being condemned by these strainers-out of gnats.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… For although His disciples had been guilty of no such sin, yet in them were supposed to be offenses; as, for instance, not keeping the sabbath, eating with unwashen hands, sitting at meat with publicans; of which He saith also in another place, “Ye which strain at the gnat, and swallow the camel.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 70
… Wherefore also He saith, “Straining at the gnat, and swallowing the camel.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.33
… Whence it comes to pass that, when they perpetrate greater evils before God , it is a case of open iniquity; and when they are careful to observe small good things before men, it is a case of pretended holiness. For hence it is that it is said of the Pharisees, Straining out a gnat, but swallowing a camel (
23:25
Tatian † AD 180 The Diatessaron 40
[55] Woe unto you, scribes and Pharisees, hypocrites! because ye cleanse the outside of the cup and of the platter, while the inside of them is full of injustice and wrong. [56] Ye blind Pharisees, cleanse first the inside of the cup and of the platter, then shall the outside of them be cleansed.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 21
… It is to them that Jesus addresses Himself when He says: “Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of uncleanness. Or know you not, that He that made that which is without, made that which is within also?”
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 102
… but teaching that it means, He consorted and conversed with men, and taking refuge in the expression which says that He was seen on Earth and conversed with Men. And what can anyone contend further? They who take away the Humanity and the Interior Image cleanse by their newly invented mask only our outside,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 70
… “Ye make clean,” He saith, “the outside of the cup and the platter, but within they are full of extortion, and injustice. Cleanse that which is within the cup, that the outside may be clean also.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
… For it is not a stone containing a dead body, but a body more insensible than stones, bearing about a dead soul. Wherefore one would not be wrong in calling them tombs. For so did our Lord too call the Jews, for this reason most especially; He went on at least to say, “Their inward parts are full of ravening and covetousness.”
Pseudo-Clement The Recognitions of Clement 6.11
… To some therefore of them—not to all—He said, ‘Woe to you, scribes and Pharisees, hypocrites! because ye cleanse the outside of the cup and platter, but the inside is full of pollution. O blind Pharisees, first make clean what is within, and what is without shall be clean also.’
23:26
Tatian † AD 180 The Diatessaron 40
[55] Woe unto you, scribes and Pharisees, hypocrites! because ye cleanse the outside of the cup and of the platter, while the inside of them is full of injustice and wrong. [56]
St Irenaeus of Lyons † AD 202 Against Heresies 4.18.3
… For [God] said to him, “Be at rest;” but he did not assent. Now what else is it to “be at rest” than to forego purposed violence? And saying similar things to these men, He declares: “Thou blind Pharisee, cleanse that which is within the cup, that the outside may be clean also.”
St Jerome † AD 420 Against the Pelagians 2
xxiii. 26–28 . The woes on the Pharisees fall in their measure upon all.
St Augustine of Hippo † AD 430 City of God 10.25
… for by the heart the flesh is made clean. Therefore, says the Lord, “Cleanse that which is within, and the outside shall be clean also.”
St Augustine of Hippo † AD 430 The Enchiridion 76
… For this is the import of “all things,” both inward and outward things, as we read in another place: “Cleanse first that which is within, that the outside may be clean also.”
St Augustine of Hippo † AD 430 On Continence 4
4. For which cause our Lord Himself also with His own mouth saith, “Cleanse what are within, and what are without will be clean.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.3
… They reproached who had cleanness without; and within were full of stains. They reproached, whose righteousness was only in the eyes of men. But the Lord sought our inward cleanness, which if we have, the outside must needs be clean also. “Cleanse,” He saith, “the inside,” and “the outside shall be clean also.”
23:27
St Justin Martyr † AD 165 Dialogue with Trypho 112
… will they not deserve to hear what our Lord Jesus Christ said to them: ‘Whited sepulchres, which appear beautiful outward, and within are full of dead men’s bones; which pay tithe of mint, and swallow a camel: ye blind guides!’
Tatian † AD 180 The Diatessaron 40
[57] [Arabic, p. 154] Woe unto you, scribes and Pharisees, hypocrites! because ye resemble whited sepulchres, which appear from the outside beautiful, but within [58] full of the bones of the dead, and all uncleanness. So ye also from without appear unto men like the righteous, but within ye are full of wrong and hypocrisy.
St Irenaeus of Lyons † AD 202 Against Heresies 4.18.3
… Wherefore did the Lord also declare: “Woe unto you, scribes and Pharisees, hypocrites, for ye are like whited sepulchres. For the sepulchre appears beautiful outside, but within it is full of dead men’s bones, and all uncleanness; even so ye also outwardly appear righteous unto men, but within ye are full of wickedness and hypocrisy.”
Tertullian † AD 220 On the Resurrection of the Flesh 19
… Wherefore that also must be held to be the resurrection, when a man is reanimated by access to the truth, and having dispersed the death of ignorance, and being endowed with new life by God, has burst forth from the sepulchre of the old man, even as the Lord likened the scribes and Pharisees to “whited sepulchres.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… and “peace for those that are near,” that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also “corpse”—buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, “Ye are whited sepulchres, full,” he says, “of dead men’s bones within,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 42
… open up to us the ways of the fullest life by a brief path, lest perchance, after we had traversed lengthened courses of our own, we should find our day prematurely closing upon us in night, and lest, while outwardly indeed we might appear splendid to men’s view, we should inwardly be comparable only to ravening wolves, or be likened to whited sepulchres.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.2
… I count not wise the man who is clever in words, nor him who is of a ready tongue, but unstable and undisciplined in soul, like the tombs which, fair and beautiful as they are outwardly, are fetid with corpses within,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 70
After this, He again derides them for vainglory, calling them “whited sepulchers,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… for to kill a man who had done (them) no injury, and that an innocent person, was a violating of the law. For neither was it abuse that was spoken by him, unless one would call Christ’s words abusive, when He says, “Woe unto you, Scribes and Pharisees, for ye are like unto whited walls.” (
St Jerome † AD 420 The Letters of St. Jerome 58.1
The dying robber, on the contrary, exchanges the cross for paradise and turns to martyrdom the penalty of murder. How many there are nowadays who have lived so long that they bear corpses rather than bodies and are like whited sepulchres filled with dead men’s bones!
St Jerome † AD 420 The Letters of St. Jerome 108.17
… and while they have held out a helping hand to those in need are themselves overcome with sensual indulgences; they white wash the outside but within they are “full of dead men’s bones.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… because the lovers of the world are the world. For did not the creature acknowledge its Creator? The heavens gave testimony by a star; the sea gave testimony, and bore its Lord when He walked upon it; the winds gave testimony, and were quiet at His bidding;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.10
… whence our Lord’s words in the Gospel, “Ye are like unto whited sepulchres, which indeed appear beautiful outward, but within are full of dead men’s bones, and of all uncleanness. Even so ye outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.”
23:28
Tatian † AD 180 The Diatessaron 40
[57] [Arabic, p. 154] Woe unto you, scribes and Pharisees, hypocrites! because ye resemble whited sepulchres, which appear from the outside beautiful, but within [58] full of the bones of the dead, and all uncleanness.
23:29
Tatian † AD 180 The Diatessaron 40
… Wherefore, behold, ye witness against [64] yourselves, that ye are the children of those that slew the prophets. And ye also, [65] ye fill up the measure of your fathers. Ye serpents, ye children of vipers, where shall ye flee from the judgement of Gehenna?
Origen † AD 254 A Letter from Origen to Africanus 1
… “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.16
… But concerning the Resurrection, that the dead shall rise, have ye not read in the Scripture that God said to Moses out of the bush, “I am the God of Abraham, of Isaac and of Jacob.” And lo! He is not God of the dead, for they all are alive unto Him.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
“Woe unto you, because ye build the tombs of the prophets, and garnish their sepulchers,
23:30
Tatian † AD 180 The Diatessaron 40
[61] Woe unto you, scribes and Pharisees, hypocrites! for ye build the tombs of the prophets, which your fathers killed, and adorn the burying-places of the righteous, [62] and say,
Origen † AD 254 A Letter from Origen to Africanus 1
… For they who build the tombs of the prophets and garnish the sepulchres of the righteous, condemning the crimes their fathers committed against the righteous and the prophets, say, “If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.”
23:31
Tatian † AD 180 The Diatessaron 40
[61] Woe unto you, scribes and Pharisees, hypocrites! for ye build the tombs of the prophets, which your fathers killed, and adorn the burying-places of the righteous, [62] and say, If we had been in the days of our fathers, we should not have been partakers [63] with them in the blood of the prophets.
Tertullian † AD 220 On Prayer 14
Albeit Israel washed daily all his limbs over, yet is he never clean. His hands , at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers’ crimes,
23:32
Tatian † AD 180 The Diatessaron 40
… Wherefore, behold, ye witness against [64] yourselves, that ye are the children of those that slew the prophets.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 65
… When they ought to have run unto Him, when they ought to have asked pardon for their offenses, they even persist more strongly in their former sins, they proceed to add unto their pollutions, forever throwing into the shade their former offenses by their later; as also He Himself declared when He said, “Fill ye up the measure of your fathers.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… For, because He had said, “Wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets,” making it evident, that of their affinity in wickedness He is speaking, and that it was a pretense to say, “We should not have been partakers with them,” He added, “Fill ye up therefore the measure of your fathers,”
23:33
Tatian † AD 180 The Diatessaron 40
… Wherefore, behold, ye witness against [64] yourselves, that ye are the children of those that slew the prophets. And ye also, [65] ye fill up the measure of your fathers.
St Irenaeus of Lyons † AD 202 Against Heresies 4.41.3
… Wherefore they cannot receive His inheritance: as David says, “Sinners are alienated from the womb; their anger is after the likeness of a serpent.” And therefore did the Lord term those whom He knew to be the offspring of men “a generation of vipers;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
And this is manifest too by what comes after; He adds at least, “Ye serpents, ye generation of vipers.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.14
… and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar.’
23:34
Tatian † AD 180 The Diatessaron 41
… that there may come on you all the blood of the righteous that hath been poured upon the ground from the blood of Abel the pure to the blood of Zachariah the son of Barachiah, whom ye slew between the temple and the altar. [3] Verily I say unto you, All these things shall come upon this generation.
St Irenaeus of Lyons † AD 202 Against Heresies 4.9.1
… And He called His disciples “scribes” and “teachers of the kingdom of heaven;” of whom also He elsewhere says to the Jews: “Behold, I send unto you wise men, and scribes, and teachers; and some of them ye shall kill, and persecute from city to city.”
Origen † AD 254 Origen Against Celsus 3.46
… For, privately, to His own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom. And He promises to those who believe upon Him to send them wise men and scribes, saying, “Behold, I will send unto you wise men and scribes, and some of them they shall kill and crucify.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.16.12
12. “Since, therefore, they called us slayers of the prophets because we did not receive their loquacious prophets, who, they say, are those that the Lord promised to send to the people,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
Wherefore elsewhere also He saith, “I will send you wise men and scribes.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
Then rebuking them more exceedingly from another cause also, He saith, “I will send unto you prophets, and wise men, and scribes, and some of them shall ye kill and crucify, and some of them shall ye scourge in your synagogues.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 19.2
… "A prophet of their own has said, The Cretans are always liars, evil beasts, slow bellies." This proves that the Gentiles also had their prophets. The truth also has its prophets, as we learn from Jesus as well as from Paul. Jesus says: "Behold, I send unto you wise men and prophets, and some of them ye shall kill in divers places."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.19
Chapter 19.— 21. What, then, does he mean by quoting in his letter the words with which our Lord addressed the Jews: "Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify, and some of them shall ye scourge?"
23:35
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 12
… I am the very insignificant Ignatius, who have my lot with those who are exposed to danger and condemnation. But ye have been the objects of mercy, and are established in Christ. I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, “from the blood of righteous Abel”
Tatian † AD 180 The Diatessaron 41
[1] Therefore, behold, I, the wisdom of God, am sending unto you prophets, and apostles, and wise men, and scribes: and some of them ye shall slay and crucify; and some of them ye shall beat in your synagogues, and persecute from city to [2] city:
St Irenaeus of Lyons † AD 202 Against Heresies 5.14.1
… Verily I say unto you, All these things shall come upon this generation.”
Origen † AD 254 Origen's Commentary on Matthew 10.18
… being found in the Apocryphal Isaiah, let him believe what is written thus in the Epistle to the Hebrews, “They were stoned, they were sawn asunder, they were tempted;” for the expression, “They were sawn asunder,” refers to Isaiah, just as the words, “They were slain with the sword,” refer to Zacharias, who was slain “between the sanctuary and the altar,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 30
… over sinners indeed, as these were its proper objects, and under subjection to it,—men after the type of Cain and Judas; but also over the righteous, because they refused to consent to it, and rather withstood it, by putting away from themselves the vices and concupiscence of lusts,—men like those who have arisen at times from Abel on to Zacharias;
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 13
… coast thereof, from two years old and under, according to the time that he had diligently inquired of the wise men.” Together with whom, having sought to kill another infant that had been previously born, and not being able to find him, he slew the child’s father Zacharias between the temple and the altar, the child having escaped with his mother Elisabeth.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
And to sin being in luxury, this is shown by the history of Lazarus. And from the place also the sin becomes more grievous, which He Himself indicated when He said, “Between the temple and the altar.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.76
… the apostles and martyrs had no kingdom here, to show the superior desirableness of the kingdom of heaven. The prophets, however, could even in those times die for the truth, as the Lord Himself says, "From the blood of Abel to the blood of Zacharia;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.2
… The storehouse of all men’s sufferings will not be completely made up, save when the world shall have been ended.…That whole City therefore is speaking, from the blood of righteous Abel even to the blood of Zacharias.
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.7
… nor the stewards of the great King driven into exile; lest to-day under our Sovereign you may seem to flourish and abound, and then together with your evil counsellor trample on his covenant, as in the case of the blood of Zacharias,
23:36
Tatian † AD 180 The Diatessaron 41
… and some of them ye shall slay and crucify; and some of them ye shall beat in your synagogues, and persecute from city to [2] city: that there may come on you all the blood of the righteous that hath been poured upon the ground from the blood of Abel the pure to the blood of Zachariah the son of Barachiah, whom ye slew between the temple and the altar. [3]
23:37
Tatian † AD 180 The Diatessaron 41
… how many times did I wish to gather thy children, as [5] a hen gathereth her chickens under her wings, and ye would not! Your house shall [6] be left over you desolate. Verily I say unto you, Ye shall not see me henceforth, till ye shall say Blessed is he that cometh in the name of the Lord.
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.8
… And, without using a parable, the Lord said to Jerusalem, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not! Behold, your house shall be left unto you desolate.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.37.1
1. This expression [of our Lord], “How often would I have gathered thy children together, and thou wouldest not,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.37.5
… Wherefore your house shall be left unto you desolate.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.7
… “Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children as a hen gathereth her chickens under her wings, and thou wouldst not! Behold, your house shall be left unto you desolate.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.55
… He might weep for the disasters and death which befall mankind: but could He grieve for the fall of that doomed and desperate race? What, I ask, was this mystery of weeping? His soul wept for sorrow; was not it the soul which sent forth the Prophets? Which would so often have gathered the chickens together under the shadow of His wings
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.8
… They forgot that our Lord Jesus Christ, the Only-begotten, speaks in like manner concerning Himself to Jerusalem, How often would I have gathered thy children together even as a hen doth gather her chickens under her wings, and ye would not
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… which also He Himself made clear in the Gospels saying, “O Jerusalem! Jerusalem! thou that killest the prophets and stonest them that are sent unto thee, how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not?”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.13
… He called cities wretched; not because of their littleness, nor because they were not of metropolitan rank. And Jerusalem itself again, He calls wretched for the very same reason, speaking thus; “O Jerusalem, Jerusalem; thou that killest the prophets, and stonest them which are sent unto thee!”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
3. Then He directs His speech unto the city, in this way too being minded to correct His hearers, and saith, “O Jerusalem, Jerusalem!”
St John Chrysostom † AD 407 Homilies on Ephesians 3
… iv. 15 .) and all shall come to pass, all run together “in a moment, in the twinkling of an eye.” ( 1 Cor. xv. 52 .) But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He saith, “How often would I have gathered thy children together, and ye would not.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… xv. 26 .) But when they hated Him, and so hated as to kill Him, it was superfluous to persevere while they repulsed Him. For they refused Him, saying, “We have no king but Cæsar.” ( c. xix. 15 .) So that at length He left them, when they had left Him. Therefore He saith, “How often would I have gathered your children together, and ye would not?” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.28
… so that it may become well-liking through wholesome food, and may follow its husband freely, without being weighed down by any weakness. It is by a beautiful image that the soul is said to nourish and cherish the body as Christ nourishes and cherishes the church, since it was he who said to Jerusalem:
St Jerome † AD 420 The Letters of St. Jerome 46.4
… “Your house is left unto you desolate.” With tears He has prophesied its downfall: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent un to thee; how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate.”
St Jerome † AD 420 The Letters of St. Jerome 58.2
… How can we faithfully distribute what belongs to another when we thus timidly keep back what is our own? When the stomach is full, it is easy to talk of fasting. What is praiseworthy is not to have been at Jerusalem but to have lived a good life while there. The city which we are to praise and to seek is not that which has slain the prophets
St Augustine of Hippo † AD 430 The Enchiridion 97
… Our Lord says plainly, however, in the Gospel, when upbraiding the impious city: “How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 10
… And yet men desire to have infants to whom they have to do that kind of service; and it is a sweeter thing to a mother to put small morsels of masticated food into her little son’s mouth, than to eat up and devour larger pieces herself. In like manner, accordingly, let not the thought of the hen
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.11
… All who by reason of these adversities blaspheme our Christ, are the “scorpion’s” tail. Let us put our egg under the wings of that Hen of the Gospel, which crieth out to that false and abandoned city, “O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen her chickens, and thou wouldest not!”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 15.7
7. As weak, then, He nourishes the weak, as a hen her chickens; for He likened Him self to a hen: “How often,” He saith to Jerusalem, “would I have gathered thy children under my wings, as a hen her chickens; but thou wouldest not!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.9
9. Something else I am admonished to say in this place of the loftiness of our Head Himself: for He was made weak even unto death, and He took on Him the weakness of flesh, in order that the chickens of Jerusalem He might gather under His wings, like a hen showing herself weak with her little ones.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 63.12
… If thou protect me not, forasmuch as I am a chicken, the kite will seize me. For our Lord Himself saith in a certain place to that Jerusalem, a certain city, where He was crucified: “Jerusalem,” He saith, “Jerusalem, how often I have willed to gather thy sons, as though a hen her chickens, and thou wouldest not.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.26
… and there have come the Romans, and have taken from them both place and kingdom. But now we heard, when the Gospel was being read, “Jerusalem, Jerusalem, how often would I have gathered together thy sons, as a hen her chickens under her wings, and thou wouldest not? Behold there is left to you your house forsaken.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.5
… For the comparison of the hen to the very Wisdom of God is not without ground; for Christ Himself, our Lord and Saviour, speaks of Himself as likened to a hen; “how often would I have gathered thy children,” etc.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.8
… This may be true, it may be false: yet if it be true, see how it agreeth with Him, who gave us life by His blood. It agreeth with Him in that the mother’s flesh recalleth to life her young with her blood; it agreeth well. For He calleth Himself a hen brooding over her young.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.6
… And he hath sufficiently explained the sense of the above words, “In place of loving me,” since they owed love not as a general duty only, but in return for His love: in that he hath here added, “for my good will.” This love He mentioneth in the Gospel, when He saith, “How often would I have gathered thy children together, and thou wouldest not!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 122.3
… Doth then the Holy Spirit pronounce this, out of the kindled heart of the loving Psalmist, as a great thing? Is not it that Jerusalem, unto whom the Lord said, “O Jerusalem, Jerusalem, thou that killest the Prophets,” etc.
John Cassian † AD 435 The Conferences of John Cassian 13.7
… “Turn from your evil ways, and why will ye die, O house of Israel?” And again: “How often would I have gathered thy children together as a hen gathereth her chickens under her wings, and ye would not;” and: “Wherefore is this people in Jerusalem turned away with a stubborn revolting? They have hardened their faces and refused to return.”
Pseudo-Clement The Clementine Homilies 3.19
… And the thing which exceedingly grieved Him is this, that by those very persons for whom, as for sons, he did battle, He was assailed, on account of their ignorance. And yet He loved even those who hated Him, and wept over the unbelieving, and blessed those who slandered Him, and prayed for those who were in enmity against Him.
23:38
Tatian † AD 180 The Diatessaron 41
[4] [Arabic, p. 155] O Jerusalem, Jerusalem, slayer of the prophets, and stoner of them that are sent unto her! how many times did I wish to gather thy children, as [5] a hen gathereth her chickens under her wings, and ye would not!
St Hippolytus † AD 235 Expository Treatise Against the Jews 7
… Was it for the blood of the prophets? Was it for the adultery and fornication of Israel? By no means, he says; for in all these transgressions they always found pardon open to them, and benignity; but it was because they killed the Son of their Benefactor, for He is coeternal with the Father. Whence He saith, “Father, let their temple be made desolate;
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Now smoke is a sign and sure evidence of wrath; as it is written, “There went up a smoke in His anger, and fire from His countenance devoured;” and in another place, “Amongst the disobedient people shall the fire burn,” which plainly, in the revered Gospels, our Lord signified, when He said to the Jews, “Behold your house is left unto you desolate.”
Eusebius of Caesarea † AD 339 The Oration of Eusebius 17.8
… Who, like our Saviour, has uttered predictions at once concerning that impious nation and the establishment of his church throughout the world, and has equally verified both by the event? Respecting the temple of these wicked men, our Saviour said: “Your house is left unto you desolate”:
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.32
… And because His flesh, this veil, was dishonoured, therefore the typical veil of the temple was rent asunder, as it is written, And, behold, the veil of the temple was rent in twain from the top to the bottom ; for not a particle of it was left; for since the Master said, Behold, your house is left unto you desolate
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
“But ye would not,” He saith. “Behold your house is left desolate,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 51
… x. 1, 8 .) But in the case of the Prophets, all allow that the Gift was that of the Holy Spirit. But this Grace was stinted and departed and failed from off the earth, from the day in which it was said, “Your house is left unto you desolate” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 53
… liii. 9 , LXX.); and David, “Then shall He speak unto them in His wrath” ( Ps. ii. 5 ); and Christ Himself, “Behold, your house is left unto you desolate.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
… Notwithstanding, even in this state of things the Spirit was still present. But when they lifted up their hands against Christ, then It left them, and removed to the Apostles. This the rending of the veil declared, and the voice of Christ which said, “Behold, your house is left unto you desolate.” (
St Jerome † AD 420 The Letters of St. Jerome 22.24
… For God is jealous and will not allow the father’s house to be made a den of robbers. Where money is counted, where doves are sold, where simplicity is stifled where, that is, a virgin’s breast glows with cares of this world; straightway the veil of the temple is rent, the bridegroom rises in anger, he says: “Your house is left unto you desolate.”
St Jerome † AD 420 The Letters of St. Jerome 58.3
… then God ceased to be known in Judah only and His name to be great in Israel alone; the sound of the apostles went out into all the earth and their words into the ends of the world. The Saviour Himself speaking to His disciples in the temple said: “arise, let us go hence,” and to the Jews: “your house is left unto you desolate.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.41
… For the Christian ought not to hope in himself: if he hopes to be strong, let him be reared by his mother’s warmth. This is the hen who gathers her young together; whence is the reproach of our Saviour against the unbelieving Jerusalem. “Behold, your house shall be left unto you desolate.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.23
… When they who are called by Him thank Him. For He calleth, we answer; not by our voice, but by our faith; not by our tongue, but by our life.…From His elect and holy men, Jerusalem also answereth Him. For Jerusalem also was called: and the first Jerusalem refused to hear, and it was said unto her, “Behold, thy house shall be left unto the desolate.”
23:39
Tatian † AD 180 The Diatessaron 41
[4] [Arabic, p. 155] O Jerusalem, Jerusalem, slayer of the prophets, and stoner of them that are sent unto her! how many times did I wish to gather thy children, as [5] a hen gathereth her chickens under her wings, and ye would not! Your house shall [6] be left over you desolate.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… surely it was He who was ever chastening them. And He appoints a punishment, which they had ever dreaded exceedingly; for it declared the entire overthrow of their polity. “For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… but all is fruitless and in vain. For as long indeed as hopes remain from amendment, one ought both to say and do every thing: but when we have no longer any thing in our power, all being quite ruined, it is to no purpose that all is said and done. For even then Jews will then say, “Blessed is He that cometh in the Name of the Lord:” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.75
145. This is also a matter which requires some consideration,—namely, the question how it is said here, “Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord,”
23:1
Pseudo-Chrysostom
When the Lord had overthrown the Priests by His answer, and shewn their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set right, He turns His discourse to His Apostles and the people. For that is an unprofitable word which silences one, without conveying improvement to another.
Origen † AD 253
The disciples of Christ are better than the common herd; and you may find in the Church such as with more ardent affection come to the word of God; these are Christ’s disciples, the rest are only His people. And sometimes He speaks to His disciples alone, sometimes to the multitudes and His disciples together, as here. The Scribes and Pharisees sit in Moses’ seat, as professing his Law, and boasting that they can interpret it. Those that do not depart from the letter of the Law are the Scribes; those who make high professions, and separate themselves from the vulgar as better than they, are called Pharisees, which signifies ‘separate.’ Those who understand and expound Moses according to his spiritual meaning, these sit indeed on Moses’ seat, but are neither Scribes nor Pharisees, but better than either, Christ’s beloved disciples. Since His coming these have sat upon the seat of the Church, which is the seat of Christ.
Pseudo-Chrysostom
But regard must be had to this, after what sort each man fills his seat; for not the seat makes the Priest, but the Priest the seat; the place does not consecrate the man, but the man the place. A wicked Priest derives guilt and not honour from his Priesthood.
St John Chrysostom † AD 407 Hom. lxxii.
But that none should say, For this cause am I slack to practise, because my instructor is evil, He removes every such plea, saying, All therefore whatsoever they say unto you, that observe and do, for they speak not their own, but God’s, which things He taught through Moses in the Law. And look with how great honour He speaks of Moses, shewing again what harmony there is with the Old Testament.
Origen † AD 253
But if the Scribes and Pharisees who sit in Moses’ seat are the teachers of the Jews, teaching the commandments of the Law according to the letter, how is this that the Lord bids us do after all things which they say; but the Apostles in the Acts forbid the believers to do according to the letter of the Law. (Acts 15:19.) These indeed taught after the letter, not understanding the Law spiritually. Whatsoever they say to us out of the Law, with understanding of its sense, that we do and keep, not doing after their works, for they do not what the law enjoins, nor perceive the veil that is upon the letter of the Law. Or by all we are not to understand every thing in the Law, many things for example relating to the sacrifices, and the like, but such as concern our conduct. But why did He command this not of the Law of grace, but of the doctrine of Moses? Because truly it was not the time to publish the commandments of the New Law before the season of His passion. I think also that He had herein something further in view. He was about to bring many things against the Scribes and Pharisees in His discourse following, wherefore that vain men might not think that He coveted their place of authority, or spoke thus out of enmity to them, he first puts away from Himself this suspicion, and then begins to reprove them, that the people might not fall into their faults; and that, because they ought to hear them, they should not think that therefore they ought to imitate them in their works, He adds, But do ye not after their works. What can be more pitiable than such a teacher, whose life to imitate is ruin, to refuse to follow is salvation for his disciples?
Pseudo-Chrysostom
But as gold is picked out of the dross, and the dross is left, so hearers may take doctrine and leave practice, for good doctrine oft comes from an evil man. But as Priests judge it better to teach the bad for the sake of the good, rather than to neglect the good for the sake of the bad; so also let those who are set under them pay respect to the bad Priests for the sake of the good, that the good may not be despised because of the bad; for it is better to give the bad what is not their due, rather than to defraud the good of what is justly theirs.
St John Chrysostom † AD 407
Look with what He begins His reproof of them, For they say, and do not. Every one who transgresses the Law is deserving of blame, but especially he who has the post of instruction. And this for a threefold cause; first, because he is a transgressor; secondly, because when he ought to set others right, be himself halts; thirdly, because, being in the rank of a teacher, his influence is more corrupting. Again, He brings a further charge against them, that they oppress those that are put under them; They bind heavy burdens; in this He shews a double evil in them; that they exacted without any allowance the utmost rigour of life from those that were put under them, while they allowed themselves large licence herein. But a good ruler should do the contrary of this, to be to himself a severe judge, to others a merciful one. Observe in what forcible words He utters His reproof; He says not they cannot, but they will not; and not, lift them, but touch them with one of their fingers.
Pseudo-Chrysostom
And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, Why seek ye to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? (Acts 15:10.) For commending the burdens of the Law by fabulous proofs, they bound as it were the shoulders of the heart of their hearers with bands, that thus tied as though with proof of reason to them, they might not fling them off; but themselves did not in the least measure fulfil them, that is, not only did not wholly, but did not so much as attempt to.
The Gloss interlin.
Or, bind burdens, that is, gather traditions from all sides, not to aid, but to burden the conscience.
St Jerome † AD 420
But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high things, but do not even little things.
Pseudo-Chrysostom
Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy’s shoulders a burden more than he can bear, he must needs cither cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if he submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives licence to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.
The Latin text
Chrysostomus super Matth
Postquam dominus sacerdotes responsione prostravit, et incorrigibilem eorum conditionem ostendit: sicut clerici, si male fecerint, inemendabiles sunt, laici vero delinquentes facile emendantur: tunc convertit sermones ad apostolos, et ad populum: unde dicitur tunc locutus est Iesus ad turbas et ad discipulos suos. Infructuosum namque est verbum in quo sic alter confunditur ut alter non erudiatur
Origenes in Matth
Sunt autem meliores discipuli Christi reliquis turbis; et invenies in Ecclesiis quosdam affectuosius accedentes ad verbum Dei esse discipulos Christi, ceteros autem populum esse ipsius. Et interdum quaedam discipulis solis dicit, quaedam vero turbis simul atque discipulis, sicut haec; unde sequitur dicens: super cathedram Moysi, et cetera. Qui legem Moysi profitentur, et interpretari se gloriantur, hi sedent super cathedram Moysi. Qui ergo non recedunt a littera legis, Scribae dicuntur; qui autem maius aliquid profitentes, dividunt seipsos quasi meliores a multis, Pharisaei dicuntur, quod interpretatur divisi; qui autem Moysen secundum spiritualem virtutem intelligunt et exponunt, sedent quidem super cathedram Moysi, sed non sunt Scribae et Pharisaei; sed his meliores dilecti Christi discipuli. Post adventum autem Christi sedent super cathedram Ecclesiae, quae est cathedra Christi
Chrysostomus super Matth
Videndum est tamen quomodo quis super cathedram sedeat: quia non cathedra facit sacerdotem, sed sacerdos cathedram; non locus sanctificat hominem, sed homo locum. Ideoque malus sacerdos de sacerdotio suo crimen acquirit, non dignitatem
Chrysostomus in Matth
Ne autem aliquis dicat quoniam propter hoc desidior factus sum ad agendum quia malus est doctor, hanc destruit occasionem, cum subdit omnia ergo quaecumque dixerint vobis, servate et facite; non enim sua dicunt, sed quae Dei sunt, quae per Moysen Deus in legem deduxit. Et intuere quanto circa Moysen utitur honore, eam iterum quae ad vetus est testamentum concordiam ostendens
Origenes
Si autem Scribae et Pharisaei sedentes super cathedram Moysi, sunt Iudaeorum doctores, secundum litteram docentes legis mandata; quomodo iubet nos dominus secundum omnia quae dicunt illi, facere, cum apostoli in actibus vetent fideles vivere secundum litteram legis? Sed illi docent secundum litteram, legem spiritualiter non intelligentes. Quaecumque ergo dicunt nobis ex lege, intelligentes sensum legis facimus et servamus, nequaquam facientes secundum opera eorum; non enim sicut lex docet faciunt, nec intelligunt velamen esse super litteram legis. Vel cum omnia audieris, non omnia intelligas praecepta legis, puta multa quae de escis sunt et quae de hostiis et similia; sed ea quae corrigunt mores. Sed quare non de lege gratiae hoc mandavit, sed de doctrina Moysi? Quia scilicet nondum erat tempus praecepta novae legis ante tempus passionis manifestare. Mihi autem videtur quod et aliquid aliud praedispensans hoc dicit: quia enim accusaturus erat Scribas et Pharisaeos in sequentibus sermonibus, ne videretur apud stultos ex hoc eorum principatum cupere, vel propter inimicitiam hoc facere, primum a se hanc suspicionem removet, et tunc eos incipit reprehendere, ut turbae non in eadem vitia incidant; et ideo etiam ne existiment quod, quia debent eos audire, ideo eos debeant in operibus imitari: subditur enim secundum vero opera eorum nolite facere. Quid est autem doctore illo miserabilius cuius vitam discipuli cum non sequuntur salvantur, cum imitantur perduntur?
Chrysostomus super Matth
Sicut autem aurum de terra eligitur, et terra relinquitur, sic et auditores doctrinam accipiant, et mores relinquant; frequenter enim de homine malo bona doctrina procedit. Sicut autem sacerdotes melius iudicant propter bonos malos docere, quam propter malos bonos negligere, sic et subditi propter bonos sacerdotes etiam malos honorent, ne propter malos boni etiam contemnantur: melius est enim malis iniusta praestare, quam bonis iusta subtrahere
Chrysostomus in Matth
Considera vero unde incipit eos reprehendere; nam sequitur dicunt enim et non faciunt. Maxime enim accusatione dignus est qui doctrinae auctoritatem habens, legem transgreditur: primo quidem quia praevaricatur qui alios corrigere debet; deinde quia peccans, maiore poena dignus est, propter honorem; tertio quia plus corrumpit, velut in ordine doctoris peccans. Rursus autem et aliam eorum reprehensionem ponit, quoniam graves sunt sibi subiectis: unde sequitur alligant enim onera gravia: in quo duplicem eorum malitiam ostendit: unam quidem in hoc quod sine venia expetunt a subiectis summam diligentiam vitae; aliam vero in hoc quod sibiipsis multam concedunt licentiam. Oportet autem bonum principem e contrario se habere; in his enim quae secundum seipsum sunt, gravem iudicem esse; in subiectis autem mansuetum. Intende autem qualiter et eorum reprehensionem aggravat: non enim dixit: non possunt, sed nolunt; neque dixit: portare, sed digito movere: idest, neque prope fieri, neque tangere
Chrysostomus super Matth
Et quidem quantum ad Pharisaeos et Scribas, de quibus loquitur, onera gravia et importabilia dicit legis mandata, de quibus Petrus dicit: ut quid vultis imponere iugum super cervices discipulorum, quod neque nos neque patres nostri portare potuimus? Onera enim legis quibusdam rationibus fabulosis commendantes, auditoribus quasi vincula super humeros cordis eorum alligabant, ut velut rationis vinculo constricti, non reicerent ea a se; ipsi autem nec ex modica parte ea implebant; idest (ut non dicam pleno opere) sed nec modico tactu, idest digito
Glossa
Vel alligant onera, idest, undecumque traditiones colligunt, quae conscientiam non levant, sed gravant
Hieronymus
Humeri autem et digitus et onera et vincula, quibus alligant onera, spiritualiter sunt intelligenda. Hic etiam generaliter dominus adversus omnes magistros loquitur qui grandia iubent, et minora non faciunt
Chrysostomus super Matth
Tales autem sunt qui grave pondus venientibus ad poenitentiam imponunt; et sic dum poena praesens fugitur, contemnitur poena futura. Si enim fascem super humeros adolescentis, quem non potest baiulare, posueris, necesse habet ut aut fascem reiciat, aut sub pondere confringatur: sic et homini, cui grave pondus poenitentiae imponis, necesse est ut aut poenitentiam reiciat, aut suscipiens, dum sufferre non potest, scandalizatus amplius peccet. Deinde etsi erramus modicam poenitentiam imponentes, nonne melius est propter misericordiam reddere rationem, quam propter crudelitatem? Ubi paterfamilias largus est, dispensator non debet esse tenax. Si Deus benignus, ut quid sacerdos eius austerus? Vis apparere sanctus? Circa tuam vitam esto austerus, circa aliorum benignus: audiant te homines parva mandantem, et gravia facientem. Talis est autem sacerdos qui sibi indulget, et alios exigit, quemadmodum malus descriptor tributi in civitate, qui se relevat et onerat tribuentes
23:5
St John Chrysostom † AD 407
The Lord had charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.
Pseudo-Chrysostom
Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth; so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavouring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labour in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly. I have read one who interprets this place thus. In Moses’ seat, that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ’s coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shews the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.
Origen † AD 253
And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, and doing such like things. But Christ’s disciples fulfil the Law in things secret, being Jews inwardly, as the Apostle speaks. (Rom. 2:29.)
St John Chrysostom † AD 407
Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, all their works. And not only in great things but in some things trivial they were vainglorious, They make broad their phylacteries and enlarge the borders of their garments.
St Jerome † AD 420
For the Lord, when He had given the commandments of the Law through Moses, added at the end, And thou shalt bind them for a sign upon thine hand, and they shall be ever before thine eyes; (Deut. 6:8.) the meaning of which is, Let my precepts be in thine hand so as to be fulfilled in thy works; let them be before thine eyes so as that thou shalt meditate upon them day and night. This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes. Moses had in another place given command that they should make fringes of blue in the borders of their garments, to distinguish the people of Israel (Numb. 15:39.); that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation. But these superstitious teachers, catching at popular favour, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God’s ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.
Pseudo-Chrysostom
But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck. But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments.
St Jerome † AD 420
Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; For they love the uppermost rooms at feasts, and the chief seats in the synagogues.
Rabanus Maurus † AD 856
It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked.
Pseudo-Chrysostom
For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men hearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.
St John Chrysostom † AD 407
Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?
Pseudo-Chrysostom
They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi; and in body that we should bow low our head; and in place, that the salutation should be in public.
Rabanus Maurus † AD 856
And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses’ seat, seek to be called Rabbi by men.
Pseudo-Chrysostom
That is, they wish to be called, not to be such; they desire the name, and neglect the duties.
Origen † AD 253
And in the Church of Christ are found some who take to themselves the uppermost places, that is, become deacons; next they aspire to the chief seats of those that are called presbyters; and some intrigue to be styled among men Bishop, that is, to be called Rabbi. But Christ’s disciple loves the uppermost place indeed, but at the spiritual banquet, where he may feed on the choicer morsels of spiritual food, for, with the Apostles who sit upon twelve thrones, he loves the chief seats, and hastes by his good works to render himself worthy of such seats; and he also loves salutations made in the heavenly market-place, that is, in the heavenly congregations of the primitive. But the righteous man would be called Rabbi, neither by man, nor by any other, because there is One Master of all men.
St John Chrysostom † AD 407
Or otherwise; Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all evils, namely, ambition of the master’s seat, that He insists upon to instruct His disciples.
Pseudo-Chrysostom
Be not ye called Rabbi, that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that understanding which is given by God man calls forth
St Hilary † AD 367
And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.
St Jerome † AD 420 cont. Helvid. 15.
All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred.
Pseudo-Chrysostom
And call no man your Father upon earth; because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them.a
Origen † AD 253
But who calls no man father upon earth? He who in every action done as before God, says, Our Father, which art in Heaven.
The Gloss non occ.
Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be ye called masters; for one is your Master, even Christ.
St John Chrysostom † AD 407
Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.
St Jerome † AD 420
It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to shew respect to his age, not as regarding him as the author of our being. We also call men ‘Master,’ from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of other fathers and masters by an abuse of the terms.
St John Chrysostom † AD 407
Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; He that is greatest among you shall be your servant.
Origen † AD 253
Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, He that is greatest among you, let him be your servant. As Christ Himself, who was in truth our Master, professed Himself a minister, saying, I am in the midst of you as one that ministers. (Luke 22:27.) And well does He conclude this prohibition of all vain-glory with the words, And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
Remigius † AD 908
Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.
The Latin text
Chrysostomus in Matth
Supra dominus arguerat Scribas et Pharisaeos crudelitatis et negligentiae; consequenter autem arguit eos inanis gloriae, quae fecit eos a Deo recedere; unde dicit omnia autem opera sua faciunt ut videantur ab hominibus
Chrysostomus super Matth
In omni re nascitur quod ipsam exterminat, sicut ex ligno vermis, et ex vestimento tinea: unde sacerdotum ministerium, qui positi sunt ad aedificationem sanctitatis, corrumpere Diabolus nititur, ut hoc ipsum bonum, dum propter homines fit, fiat malum. Tolle hoc vitium de clero, et sine labore omnia resecabis: ex hoc enim fit ut difficile clerici peccantes poenitentiam agant. Vult autem dominus in hoc ostendere causam propter quam non poterant credere Christo; hoc est quia omnia faciunt ut videantur ab hominibus: impossibile enim est ut credat Christo caelestia praedicanti qui gloriam hominum concupiscit terrenam. Legi enim aliquem interpretantem hunc locum: supra cathedram, idest in honore et gradu quo fuerat Moyses, constituti sunt Scribae et Pharisaei indigne, qui legem prophetantem de Christo venturo praedicabant aliis, ipsi autem non recipiebant praesentem. Propter hoc hortatur populum audire legem quam praedicabant, idest credere in Christum praedicatum a lege, et non imitari Scribas et Pharisaeos incredulos. Et reddit causam quare praedicabant ex lege Christum venturum, et non credebant in eum: quia scilicet omnia opera sua faciunt ut ab hominibus videantur, idest quia non praedicabant Christum venturum desiderio adventus eius, sed ut doctores legis esse ab hominibus viderentur
Origenes in Matth
Ad hoc autem opera sua faciunt ut ab hominibus videantur, visibilem suscipientes circumcisionem, et visibiliter corporalia fermenta auferentes de domibus suis, et similiter his similia agentes. Christi vero discipuli legem in occultis implent, quasi in occulto constituti Iudaei, ut apostolus dicit
Chrysostomus in Matth
Vide autem hic, quod cum quadam intensione eos incusat. Non enim simpliciter ait quod faciant opera sua ut videantur ab hominibus, sed addidit omnia. Deinde monstrat quod neque in magnis vane gloriabantur, sed in quibusdam vilibus rebus: unde subditur dilatant enim phylacteria sua et magnificant fimbrias
Hieronymus
Dominus enim cum dedisset mandata legis per Moysen, ad extremum intulit: ligabis ea in manu tua, et erunt semper ante oculos tuos; et est sensus: praecepta mea sint in manu tua, ut opere compleantur; sint ante oculos tuos, ut die ac nocte mediteris in eis. Hoc Pharisaei male interpretantes, scribebant in membranis Decalogum Moysi, idest decem legis verba, complicantes ea, et ligantes in fronte, et quasi coronam capitis facientes, ut semper ante oculos moverentur. Iusserat quoque aliud Moyses, ut in quatuor angulis palliorum hyacinthinas fimbrias facerent, ad Israelis populum discernendum: ut quomodo in corporibus circumcisio signum Iudaicae gentis daret, ita vestis haberet aliquam differentiam. Superstitiosi vero magistri captantes auram popularem, atque ex mulierculis captantes lucra, faciebant grandes fimbrias, et acutissimas in eis spinas ligabant, ut videlicet ambulantes et sedentes interdum pungerentur, et quasi hac commonitione retraherentur ad ministeria servitutis Dei. Pictariola ergo illa Decalogi, phylacteria vocabant, idest conservatoria: eo quod quicumque habuissent ea, quasi ob custodiam et munimentum sui haberent: non intelligentibus Pharisaeis quod haec in corde portanda sunt, non in corpore; alioquin et armaria et arcae habent libros, et notitiam Dei non habent
Chrysostomus super Matth
Illorum autem exemplo adhuc multi aliqua nomina Hebraica Angelorum confingunt, et scribunt, et alligant; quae non intelligentibus metuenda videntur; quidam vero aliquam partem Evangelii scriptam circa collum portant. Sed nonne quotidie Evangelium in Ecclesia legitur, et auditur ab omnibus? Cui ergo in auribus posita Evangelia nihil prosunt, quomodo eum possunt circa collum suspensa salvare? Deinde ubi est virtus Evangelii? In figuris litterarum, an in intellectu sensuum? Si in figuris, bene circa collum suspendis; si in intellectu, ergo melius in corde posita prosunt, quam circa collum suspensa. Alii vero sic exponunt hunc locum: quia dilatabant verba sua de propriis observantiis, quasi phylacteria, idest conservatoria salutis, ea populo assidue praedicantes. Fimbrias autem vestimentorum magnificatas dicit supereminentias eorumdem mandatorum
Hieronymus
Cum autem superflue phylacteria dilatent, et magnas faciant fimbrias, gloriam cupientes ab hominibus, consequenter arguuntur in reliquis; unde dicitur amant enim primos accubitus in coenis, et primas cathedras in synagogis
Rabanus Maurus
Notandum, quod non salutari in foro, non primo sedere vel discumbere vetat eos quibus hoc officii ordine convenit: sed eos qui haec, sive habita sive non habita, indebite amant, a fidelibus quasi improbos dicit esse cavendos
Chrysostomus super Matth
Non enim vituperat eos qui in primo loco recumbunt, sed eos qui amant primos discubitus; ad voluntatem vituperationem referens, non ad factum. Sine causa enim loco se humiliat qui corde se praefert: aliquis enim iactator audiens laudabile esse in ultimo loco discumbere, discumbit post omnes, et non solum iactantiam cordis non dimittit, sed adhuc aliam iactantiam humilitatis acquirit, ut qui vult videri iustus, et humilis videatur. Multi enim superbi corpore quidem in novissimo recumbentes, cordis autem elatione videntur sibi in capite recumbere; et multi sunt humiles in capite recumbentes, et conscientia se in ultimo esse existimant
Chrysostomus in Matth
Intende ubi in eis vana gloria dominabatur: in synagogis scilicet, in quas intrabant alios directuri: in coenis hoc pati qualitercumque tolerabile erat, quamvis doctorem in admiratione esse oporteat, non in Ecclesia solum, sed ubique. Si autem diligere talia est incusatio, quam malum est studere ut his aliquis potiatur?
Chrysostomus super Matth
Primas etiam salutationes amant, non solum in tempore, ut eos primum salutemus, sed etiam in voce, ut clamantes dicamus: ave, Rabbi; et in corpore, ut flexis capitibus eis incurvemur; et in loco, ut in publico salutentur: unde dicit et salutationes in foro
Rabanus Maurus
Quamvis in hoc culpa non careant, si iidem in foro litibus interesse qui in cathedra Moysi magistri synagogae cupiunt appellari, et vocari ab hominibus Rabbi
Chrysostomus super Matth
Idest, vocari volunt, et non esse: nomen appetunt, et officium negligunt
Origenes in Matth
In Ecclesia etiam Christi inveniuntur mensarum suscipientes primatum, ut diacones fiant: consequenter autem primas cathedras eorum qui dicuntur presbyteri, praeripere ambiunt; quidam autem machinantur ut episcopi vocentur ab hominibus, hoc est Rabbi. Christi autem discipulus diligit quidem in spiritualibus coenis recubitus primos, ut meliora spiritualium ciborum manducet; diligit etiam cum apostolis sedentibus super duodecim thronos, primas cathedras, actibus bonis dignum se praebere festinans cathedris huiusmodi; sic autem et salutationes diligit quae fiunt in nundinis caelestibus, idest caelestibus primitivorum congregationibus. Vocari autem Rabbi neque ab hominibus, neque ab aliquo alio diligit iustus, quia unus est magister omnium; unde subdit vos autem nolite vocari Rabbi
Chrysostomus in Matth
Vel aliter. Praemissorum, de quibus Pharisaeos incusaverat, alia quidem sicut parva et vilia praetermisit, quasi discipulis de his instrui non indigentibus; sed quod erat omnium malorum causa, idest thronum appetere magistralem, hoc in medium ducit ad discipulos instruendum: unde subdit vos autem nolite vocari Rabbi: unus est enim magister vester
Chrysostomus super Matth
Quasi dicat nolite vocari Rabbi, ne quod Deo debetur, vobis praesumatis. Nolite et alios vocare Rabbi, ne divinum honorem hominibus deferatis. Unus est enim magister omnium, qui omnes homines naturaliter docet. Si enim homo hominem erudiret, omnes homines discerent qui habent doctores; nunc autem quia non homo docet, sed Deus, multi quidem docentur, pauci autem discunt. Non enim homo intellectum praestat homini docendo, sed a Deo praestitum per admonitionem exercet
Hilarius in Matth
Et ut meminerint discipuli se filios parentis unius, et per novae nativitatis generationem terreni ortus excessisse primordia, subdit omnes autem vos fratres estis
Hieronymus contra Helvidium
Omnes autem homines affectu fratres dici possunt: quod in duo dividitur: in speciale et commune. In speciale, quia omnes Christiani fratres vocantur; porro in commune, quia omnes homines ex uno patre nati, pari inter nos germanitate coniungimur. Sequitur et patrem nolite vocare vobis super terram
Chrysostomus super Matth
In mundo enim, quamvis homo hominem generat, tamen unus est pater qui omnes creavit. Non enim initium vitae habemus ex parentibus, sed transitum vitae per eos accipimus
Origenes in Matth
Sed quis non vocat patrem in terris? Qui per omnem actum secundum Deum impletum dicit: pater noster, qui es in caelis
Glossa
Quia vero apparebat quis esset omnium pater, in hoc quod dixerat qui es in caelis, vult exponere quis sit omnium magister: unde praeceptum de magistro iterum repetit, dicens ne vocemini magistri, quia magister vester unus est: Christus
Chrysostomus in Matth
Non tamen, dum dicitur Christus magister, excluditur pater; sicut neque ex hoc quod Deus pater noster dicitur, hominum pater excluditur Christus
Hieronymus contra Helvidium
Quaeritur autem quare adversum hoc praeceptum apostolus doctorem gentium se esse dixerit, aut quomodo in monasteriis vulgato sermone se invicem patres vocant. Quod sic solvitur. Aliud est esse natura patrem, vel magistrum, aliud indulgentia. Nos si hominem patrem vocamus, honorem aetati deferimus, non auctorem nostrae ostendimus vitae. Magister enim dicitur ex consortio veri magistri: et ne infinita replicem, quomodo unus per naturam Deus, et unus filius non praeiudicat ceteris, ne per adoptionem dii vocentur et filii, ita et unus pater et magister non praeiudicat aliis ut abusive vocentur et patres et magistri
Chrysostomus in Matth
Non solum autem dominus primatus cupere prohibet, sed ad contrarium auditorem inducit; unde subdit qui maior est vestrum, erit minister vester
Origenes in Matth
Vel aliter. Et si ministrat quis verba divina, sciens quia Christus in eo fructificat, nequaquam se magistrum, sed ministrum profitetur; unde sequitur qui maior est vestrum, erit minister vester: quoniam et ipse Christus cum esset vere magister, ministrum se esse professus est, dicens ego sum in medio vestrum, quasi qui ministrat. Bene autem post omnia quibus vanae gloriae vetavit concupiscentiam, addidit dicens qui autem se exaltaverit, humiliabitur; et qui se humiliaverit, exaltabitur
Remigius
Quod sic intelligitur. Omnis qui se de suis meritis extollit, apud Deum humiliabitur; et qui se de beneficiis humiliat, apud Deum exaltabitur
23:13
Origen † AD 253
Christ is truly the Son of that God Who gave the Law; after the example of the blessings pronounced in the Law, did Himself pronounce the blessings of them that are saved; and also after the cursings of the Law, He now sets forth a woe against sinners; Woe unto you, Scribes and Pharisees, hypocrites. They who allow that it is compatible with goodness to utter these denunciations against sinners, should understand that the purpose of God is the same in the cursings of the Law. Both the cursing there and the woe here fall upon the sinner not from Him who denounces, but from themselves who commit the sins which are denounced, and worthily bring upon themselves the inflictions of God’s discipline, appointed for the turning of men to good. So a father rebuking a son utters words of cursing, but does not desire that he should become deserving of those curses, but rather that he should turn himself from them. He adds the cause of this woe, Ye shut up the kingdom of heaven against men; for ye neither go in yourselves, nor suffer them that are entering to go in. These two commandments are by nature inseparable; because not to suffer others to enter in, is of itself enough to keep the hinderer out.
Pseudo-Chrysostom
By the kingdom of heaven is meant the Scriptures, because in them the kingdom of heaven is lodged; the understanding of these is the door. Or the kingdom of heaven is the blessedness of heaven, and the door thereof Christ, by Whom men enter in. The door-keepers are the Priests, to whom is committed the word of teaching or interpreting Scripture, by which the door of truth is opened to men. The opening of this door is right interpretation. And observe that He said not, Woe unto you, for ye open, but, for ye shut up; the Scriptures then are not shut up, though they are obscure.
Origen † AD 253
The Pharisees and the Scribes then would neither enter in, nor hear Him who said, By me if any man enter in he shall be saved; (John 10:9.) nor would they suffer those to enter in, who were able to have believed through the things which had been spoken before by the Law and the Prophets concerning Christ, but shut up the door with every kind of device to deter men from entering. Also they detracted from His teaching, denied all prophecy concerning Him, and blasphemed every miracle as deceitful, or wrought by the Devil. All who in their evil conversation set an example of sinning to the people, and who commit injustice, offending the weak, seem to shut up the kingdom of heaven before men. And this sin is found among the people, and chiefly among the doctors, when they teach men what the Gospel righteousness requires of them, but do not what they teach. But those who both teach and live well open to men the kingdom of heaven, and both enter in themselves, and invite others to enter in. Many also will not suffer those who are willing to enter into the kingdom of heaven, when they without reason excommunicate out of jealousy others who are better than themselves; thus they refuse them entrance, but these of sober spirit, overcoming by their patience this tyranny, although forbidden, yet enter in and inherit the kingdom. Also they who with much rashness have set themselves to the profession of teaching before they have learned, and following Jewish fables, detract from those who search out the higher things of Scripture; these do, as far as in them lies, shut out men from the kingdom of heaven.
The Latin text
Origenes in Matth
Christus quasi vere filius Dei illius qui legem dedit, secundum similitudinem benedictionum quae sunt in lege, dixit et ipse beatitudines eorum qui salvantur; secundum similitudinem autem maledictionum positarum in lege, ponit vae adversus peccatores, dicens vae vobis, Scribae et Pharisaei hypocritae. Qui fatentur bonitatis esse adversus peccatores ista pronuntiare, intelligant quia simile est propositum Dei in maledictionibus legis; sive autem illa maledictio, sive istud vae, non ex pronuntiante contingit peccanti, sed ex peccatis, quibus dignum se praebet ad susceptionem istorum, quae Deus disciplinae causa praenuntiavit, ut convertantur homines ad bonum: sicut pater increpans filium, profert verba maledictionis; nec tamen vult illum dignum fieri maledictionibus illis, sed magis ab eis divertere. Huius autem vae causam subdit: qui clauditis regnum caelorum ante homines; vos autem non intratis, nec introeuntes sinitis intrare. Haec duo praecepta naturaliter inseparabilia sunt: quoniam hoc ipsum sufficit ad expulsionem quod alios non permittit intrare
Chrysostomus super Matth
Regnum caelorum dicuntur Scripturae, quia in illis insitum est regnum caelorum: ianua est intellectus earum. Vel regnum caelorum est beatitudo caelestis; ianua autem est Christus, per quem introitur in eam. Clavicularii autem sunt sacerdotes, quibus creditum est verbum docendi et interpretandi Scripturas; clavis autem est verbum scientiae Scripturarum, per quam aperitur hominibus ianua veritatis. Apertio autem eius est interpretatio vera. Vide autem, quia non dixit vae vobis qui aperitis, sed qui clauditis; ergo non sunt Scripturae clausae, licet sint obscurae
Origenes
Pharisaei ergo et Scribae nec intrabant, nec eum volebant audire qui dixit: si quis per me introierit, salvabitur; et nec intrantes, idest eos qui credere poterant propter ea quae a lege et prophetis ante fuerant declarata de Christo, introire sinebant, cum omni terrore ianuam claudentes; adhuc derogabant doctrinae eius, et subvertebant omnem propheticam Scripturam de eo, et blasphemabant omne opus ipsius quasi falsum et a Diabolo factum. Sed et omnes qui mala conversatione sua dant exemplum peccandi in populo; et qui faciunt iniuriam, scandalizantes pusillos, claudere videntur ante homines regnum caelorum. Et hoc peccatum invenitur quidem in popularibus, maxime autem in doctoribus, qui docent quod decet secundum iustitiam Evangelii homines, non autem faciunt quod docent. Bene autem viventes et bene docentes aperiunt hominibus regnum caelorum; et dum ipsi intrant, alios provocant introire. Sed et multi non permittunt intrare in regnum caelorum intrare volentes, quando et sine ratione excommunicant quosdam propter aliquem zelum, qui meliores sunt quam ipsi; et ipsi quidem non permittunt eos introire. Illi autem qui sobrii sunt mente, patientia sua tyrannidem eorum vincentes, quamvis vetiti, tamen intrant et hereditant regnum. Sed et qui cum multa temeritate seipsos dederunt ad professionem docendi priusquam discerent, et Iudaicas fabulas imitantes, detrahunt eis qui ea quae sursum sunt in Scripturis requirunt, claudunt quantum ad se ante homines regnum caelorum
23:14
St John Chrysostom † AD 407 Hom. lxxiii.
Next the Lord rebukes them for their gluttony, and what was the worst, that not from the rich but from widows they took wherewith to fill their bellies, thus burdening the poverty of those whom they should have relieved.
The Gloss interlin.
Devour widows’ houses, that is, your superstitions have this only aim, namely, to make a gain of the people that is put under you.
Pseudo-Chrysostom
The female sex is imprudent, as not contemplating with reason all that it sees or hears; and weak, as being easily turned either from bad to good, or from good to bad. The male sex is more prudent and hardy. And therefore pretenders to holiness practise most upon women, who are unable to see their hypocrisy, and are easily inclined to love them on the ground of religion. But widows they chiefly choose to attempt; first, because a woman who has her husband to advise her is not so readily deceived; and secondly, she has not the means of giving, being in the power of her husband. The Lord then, whilst He confounds the Jewish Priests, instructs the Christian that they should not frequent widows rather than others, for though their purpose may not be bad, it gives occasion to suspicions.
St John Chrysostom † AD 407
The manner of this plundering is grievous, for they make long prayers. Every one who does evil deserves punishment; but he who takes occasion for his offence from religion, deserves more severe punishment; Therefore ye shall receive the greater damnation.
Pseudo-Chrysostom
First, for that ye are wicked, and then because ye put on the cloak of sanctity. Your covetousness you dress up in the colour of religion, and use God’s arms in the Devil’s service, that iniquity may be loved while it is thought to be piety.
St Hilary † AD 367
Or, because their observance of the kingdom of heaven proceeds hence, that they may keep up their practice of going about to widows’ houses, they shall therefore receive the heavier judgment, as having their own sin and the ignorance of others to answer for.
The Gloss interlin. Luke 12:47.
Or, because the servant that knew his Lord’s will and did it not, shall he beaten with many stripes.
The Latin text
Chrysostomus in Matth
De reliquo dominus de gula eos reprehendit: et quod deterius est, quoniam non a divitibus, sed a viduis accipiebant unde ventrem implerent; et illorum inopiam conterebant quam relevare oportebat; unde dicitur vae vobis, Scribae et Pharisaei hypocritae, qui comeditis domos viduarum
Glossa
Idest, qui vestra superstitione nihil intenditis nisi ut praedam de subiecta plebe faciatis
Chrysostomus super Matth
Sexus autem mulierum incautus est, quia non omnia quae videt aut audit, cum ratione considerat; mollis etiam est, quia facile flectitur vel de malo ad bonum, vel de bono ad malum. Virilis autem sexus et cautior et durior est. Propterea simulatores sanctitatis circa mulieres maxime negotiantur: quia nec intelligere eorum simulationes possunt, et facile ad eorum dilectionem inclinantur religionis causa. Praecipue tamen circa viduas negotiantur: primo quidem quia mulier non facile decipitur habens consiliarium virum; deinde quia non facile de facultatibus suis aliquid dant, cum sint in potestate viri. Propterea ergo dominus, dum Iudaicos sacerdotes confundit, Christianos monet ne viduis mulieribus amplius commorentur quam ceteris: quia etsi voluntas mala non sit, tamen suspicio mala est
Chrysostomus in Matth
Deinde et huius rapinae modus erat gravior: additur enim orationes longas orantes. Quicumque enim malum facit, dignus est poena; sed qui a religione causam accipit nequitiae, graviori est obnoxius poenae: unde sequitur propter hoc amplius accipietis iudicium
Chrysostomus super Matth
Primum quidem pro eo quod estis iniqui; alterum pro eo quod figmentum accipitis sanctitatis: avaritiam enim vestram, religionis colore depingitis; et quasi praestatis Diabolo arma Dei, ut ametur iniquitas, dum pietas aestimatur
Hilarius in Matth
Vel quia hinc procedit regni caelestis observatio, ut in obeundis viduarum domibus retineatur ambitio; ideo accipient amplius iudicium, quia poenam proprii peccati et reatum alienae ignorantiae debebunt
Glossa
Vel quia servus sciens et non faciens, vapulabit multis
23:15
St John Chrysostom † AD 407
This the next charge against them is, that they are unequal to the salvation of many, seeing they need so much labour to bring one to salvation; and not only are they slack in conversion, but destroy even those whom they do convert, by corrupting them by example of evil life.
St Hilary † AD 367
That they compass sea and land signifies that throughout the whole world they shall be enemies of Christ’s Gospel, and shall bring men under the yoke of the Law against the justification of faith. There were proselytes made into the Synagogue from among the Gentiles, the small number of whom is here denoted by what is said one proselyte. For after the preaching of Christ there was no faith left in their doctrine, but whoever was gained to the faith of the Jews became a child of hell.
Origen † AD 253
For all who Judaize since the coming of the Saviour, are taught to follow the temper of those who cried at that time, Crucify, crucify him.
St Hilary † AD 367
And he becomes the child of a twofold punishment, because he has not obtained remission of his Gentile sins, and because he has joined the society of those who persecuted Christ.
St Jerome † AD 420
Or otherwise; The Scribes and Pharisees compassed the whole world to make proselytes of the Gentiles, that is, to mix the uncircumcised stranger with the people of God.
Pseudo-Chrysostom
And that not of compassion from desire to save him whom they taught, but either from covetousness, that the greater number of worshippers might increase the number of offerings made in sacrifice, or out of vain glory. For he who sinks himself in a slough of sins, how should he be desirous to rescue another out of them? Will a man be more merciful to another than to himself? By a man’s actions therefore it may be known whether he seeks another’s conversion for God’s sake, or out of vain glory.
St Gregory the Great † AD 604 Mor. xxxi. 9.
But forasmuch as hypocrites though they do ever crooked things, yet cease not to speak right things, and thus by their good instructions beget sons, but are not able to bring them up by good life, but the more they give themselves up to worldly works, the more willingly do they suffer those whom they have begotten to work the same. And because their hearts are hardened, these very sons whom they have begotten they do not own by any sign of the affection due. Wherefore it is here said of the hypocrites, And when he is made, ye make him twofold more the child of hell than yourselves.
St Augustine † AD 430 cont. Faust. xvi. 29. et cf. cont. Adimant. 16.
This He said not because proselytes were circumcised, but because they imitated the lives of those from following whom He had prohibited His disciples, saying, Do ye not after their works. Two things are observable in this command; first, the honour shewn to Moses’ teaching, (Matt. 23:3.) that even wicked men when sitting in his seat are compelled to teach good things; and that the proselyte is made a child of hell, not by hearing the words of the Law, but by following their doings. And twofold more than they for this reason, that he neglects to fulfil what he had undertaken of his own choice, having been not born a Jew, but of free will become a Jew.
St Jerome † AD 420
Or, because before while he was a Gentile he erred in ignorance, and was only a child of hell; but seeing the vices of his masters, and understanding that they destroyed in their actions what they taught in words, he returns to his vomit, and becoming a Gentile, he is worthy of greater punishment as one that has deserted his cause.
Pseudo-Chrysostom
Or, because while he was a worshipper of idols, he observed righteousness even because of men; but when he became a Jew, prompted by the example of evil teachers, he became worse than his teachers.
St John Chrysostom † AD 407
For a disciple imitates a virtuous master, but goes beyond a vicious one.
St Jerome † AD 420
He is called a child of hell in the same way as one is said to be a child of perdition, and a child of this world; every man is called the son of him whose works he does.
Origen † AD 253
From this place we learn that there will be a difference of torment in hell, seeing one is here said to be singly a child of hell, another twofold. And we ought to consider here whether it is possible that a man should be generally a child of hell, as a Jew, suppose, or a Gentile, or whether specially so in consequence of some particular sins; that as a righteous man is increased in glory by the abundance of his righteousnesses, so a sinner’s punishment is increased manifold by the number of his sins.
The Latin text
Chrysostomus in Matth
Post praemissa, rursus eos dominus aliter incusat: et quia inefficaces sunt ad multorum salutem, cum multo labore indigeant ut ad salutem unum convertant; et quia non solum desides sunt circa eos quos convertunt, sed eorum etiam destructores, dum eos corrumpunt pravae vitae exemplis: unde dicitur vae vobis, Scribae et Pharisaei hypocritae, qui circuitis mare et aridam, ut faciatis unum proselytum
Hilarius in Matth
Maris autem et terrae peragratione significat in totius orbis finibus eos esse Christi Evangelio obtrectaturos, et legis iugo contra iustificationem fidei aliquos subdituros. Proselyti enim sunt ex gentibus in synagogam recepti, quorum futurorum raritas in uno indicatur. Neque enim post Christi praedicationem doctrinae eorum fides relicta est; sed quisquis acquisitus fuerit ad fidem Iudaeorum, filius fit Gehennae
Origenes in Matth
Quicumque enim post salvatorem iudaizant, docentur imitari affectum eorum qui dixerunt in illo tempore: crucifige, crucifige eum; unde sequitur et cum factus fuerit, facitis eum filium Gehennae duplo quam vos
Hilarius
Ideo autem poenae duplicatae erit filius, quia neque sit remissionem peccatorum gentilium consecutus, et societatem eorum qui Christum persecuti sunt, sit secutus
Hieronymus
Vel aliter. Scribae et Pharisaei totum lustrantes orbem, id studii habebant, de gentibus facere proselytum; idest, advenam incircumcisum miscere populo Dei
Chrysostomus super Matth
Non autem propter misericordiam, volentes eum salvare quem docebant; sed aut propter avaritiam, ut additis in synagogis Iudaeis, sacrificiorum adderetur oblatio; aut propter vanam gloriam. Qui enim seipsum mergit in gurgite peccatorum, quomodo alterum a peccatis velit eripere? Numquid magis misericors potest alteri aliquis esse quam sibi? Ex ipsis ergo actibus ostenditur qui propter Deum aliquem vult convertere, aut propter vanitatem
Gregorius Moralium
Quia vero hypocritae, quamvis perversa semper operentur, loqui tamen recta non desinunt; bene loquendo quidem in fide vel conversatione filios pariunt, sed eos bene vivendo nutrire non possunt: quanto enim se libentius terrenis actibus inserunt, tanto negligentius eos quos genuerant, agere terrena permittunt. Et quia obduratis cordibus vivunt, ipsos etiam quos generant filios nulla pietate debiti amoris agnoscunt: unde et hic hypocritis dicitur et cum fuerit factus, facitis eum filium Gehennae duplo quam vos
Augustinus contra Faustum
Hoc autem, non quia circumcidebantur, dixit; sed quia eorum mores imitabantur, a quibus imitandis suos cohibuerat, dicens: super cathedram Moysi, et cetera. In quibus verbis utrumque debet adverti: et quantus honor delatus sit doctrinae Moysi, in cuius cathedra etiam mali sedentes, bona docere cogebantur; et inde fieret proselytus filius Gehennae, non quidem verba legis audiendo, sed eorum facta sectando. Propterea autem duplo quam illi, quia hoc negligebat implere quod propria voluntate susceperat, non ex Iudaeis natus, sed sponte Iudaeus factus
Hieronymus
Vel quia ante, dum esset gentilis, simplicitate errabat, et erat semel filius Gehennae; videns autem magistrorum vitia et intelligens destruere eos opere quod verbo docebant, revertitur ad vomitum suum, et gentilis factus, quasi praevaricator maiori poena dignus erat
Chrysostomus super Matth
Vel quia forte sub cultura idolorum constitutus, vel propter homines iustitiam servabat; factus autem Iudaeus, malorum magistrorum provocatus exemplo, fiebat peior magistris
Chrysostomus in Matth
Cum enim virtuosus fuerit magister, discipulus imitatur; cum autem fuerit malus, superexcedit. Filius autem vocatur Gehennae, quomodo filius perditionis, et filius huius saeculi; unusquisque enim cuius opera facit, huius filius appellatur
Origenes in Matth
Ex hoc autem loco discimus quoniam et eorum qui in Gehenna futuri sunt, erit differentia tormentorum; quando alter est simpliciter filius Gehennae, alter vero dupliciter. Sed et hic videre oportet si generaliter est fieri aliquem filium Gehennae, ut puta Iudaeum aut gentilem, aut etiam specialiter, ut per singulas species peccatorum fiat quis filius Gehennae: ut iustus quidem secundum numerum iustitiarum suarum augeatur in gloria, peccator autem secundum numerum peccatorum suorum multiplicetur in Gehenna
23:16
St Jerome † AD 420
As by making broad phylacteries and fringes they sought after the reputation of sanctity, and made this again a means of gain, so now He charges them with being teachers of wickedness by their fraudulent pretence of tradition. For when in any dispute or quarrel, or ambiguous cause, one swore by the temple, and was afterwards convicted of falsehood, he was not held guilty. This is what is meant by that, Whosoever shall swear by the temple, it is nothing, that is, he owes nothing, But if he had sworn by the gold, or by the money which was offered to the Priests in the temple, he was immediately compelled to pay down that by which he had sworn.
Pseudo-Chrysostom
The temple pertains to God’s glory, and to man’s spiritual salvation, but the gold of the temple though it pertains to the glory of God, yet does it more so to the delight of man, and the profit of the Priests. The Jews then pronounced the gold which delighted them, and the gifts which fed them, to be more holy than the temple, that they might make men more disposed to offer gifts, than to pour out prayers in the temple. Whence the Lord suitably reproves them in these words. Yet have some Christians at present an equally foolish notion. See, they say, in any suit if one swear by God, it seems nought; but if one swear by the Gospel, he seems to have done some great thing. To whom we shall say in like manner, Ye fools and blind! the Scriptures were written because of God, God is not because of the Scriptures. Greater therefore is God, than what is hallowed by Him.
St Jerome † AD 420
Again, if one swore by the altar, none held him guilty of perjury; but if he swore by the gift or the victims or the other things which are offered to God upon the altar, this they exacted most rigorously. And all this they did not out of fear of God, but out of covetousness. Thus the Lord charges them with both folly and fraud, inasmuch as the altar is much greater than the victims which are sanctified by the altar.
The Gloss non occ.
And lest their infatuation should go so far, that they should affirm that the gold was more holy than the temple, and the gift than the altar, He argues on another ground, that in the oath which is sworn by the temple and the altar is contained the oath by the gold or by the gift.
Origen † AD 253
In like manner the custom which the Jews had of swearing by the Heaven He reprobates. For they did not, as they supposed, avoid the danger of taking an oath by God, because, Whose sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon.
The Gloss ord.
For whoso swears by the creature that is subject, swears by the Divinity that rules over the creation.
Origen † AD 253
Now an oath is in confirmation of somewhat that has been spoken. The oath here then may signify testimony of Scripture which we produce in confirmation of that word which we speak. So that Divine Scripture is the temple of God, the gold is the meaning which it contains. As the gold which is outside the Temple is not sanctified, so all thoughts which are without divine Scripture, however admirable they may seem, are not hallowed. We ought not therefore to bring any speculations of our own for the confirmation of doctrine, unless such as we can shew are hallowed by being contained in divine Scripture. The altar is the human heart, which is the chief thing in man. The offerings and gifts that are hid upon the altar, are every thing which are done in the heart, as to pray, to sing, to do alms, to fast. Every offering of a man then is sanctified by his heart, by which the offering is made. There cannot therefore be a more honourable offering than the heart of man, out of which the offering proceeds. If then one’s conscience does not smite him, he has confidence towards God, not by reason of his gifts, but so to speak because he has rightly ordered the altar of his heart. Thirdly, we may say that over the temple, that is over every Scripture, and over the altar, that is over every heart, there is a certain meaning which is called the Heaven, the throne of God Himself, in which we shall be able to see the things that are revealed face to face, when that which is perfect is come.
St Hilary † AD 367
For since Christ is come, reliance upon the Law is vain; for not Christ by the Law, but the Law by Christ, is sanctified, in whom it rests as on a seat or throne; so are they fools and blind, who, overlooking the sanctifier, pay honour to the things sanctified.
St Augustine † AD 430 Quæst. Ev. i. 34.
The temple and altar we may also understand of Christ Himself; the gold and the gifts, of the praise and sacrifice of prayer which we offer in Him and through Him. For not He by them, but they by Him, are sanctified.
The Latin text
Hieronymus
Sicut in phylacteriis et fimbriis dilatatis opinio sanctitatis captabat gloriam, et per occasionem gloriae quaerebant lucra, sic alia traditionis fraude inventa, impietatis arguit transgressores. Si quis enim in contentione, seu in aliquo iurgio, vel in causae ambiguo, iurasset in templo, et postea convictus esset mendacii, non tenebatur criminis: et hoc est quod dicit vae vobis, duces caeci, qui dicitis: quicumque iuraverit per templum, nihil est; quasi dicat: nihil debet. Sin autem iurasset in auro et pecunia, quae in templo sacerdotibus offerebatur, statim id in quo iurabat, cogebatur exsolvere: unde sequitur qui autem iuraverit in auro templi, debet vel debitor est
Chrysostomus super Matth
Templum quidem ad gloriam Dei pertinet, et ad hominum spiritualem salutem; aurum autem templi, etsi ad gloriam Dei pertineat, tamen magis ad delectationem hominum et ad utilitatem sacerdotum offertur. Iudaei ergo aurum quo ipsi delectabantur, et dona quibus pascebantur, sanctiora dicebant esse quam ipsum templum: ut homines promptiores facerent ad offerenda dona quam ad preces fundendas in templo. Unde convenienter reprehendit dominus, dicens stulti et caeci: quid enim maius est: aurum, an templum, quod sanctificat aurum? Multi autem nunc Christiani sic insipienter intelligunt. Ecce enim si aliqua causa fuerit, modicum videtur facere qui iurat per Deum; qui autem iurat per Evangelium, maius aliquid fecisse videtur. Quibus similiter dicendum est stulti et caeci: nam Scripturae propter Deum scriptae sunt, non Deus propter Scripturas. Maior ergo est Deus, qui sanctificat Evangelium, quam Evangelium quod sanctificatur ab eo
Hieronymus
Rursus si quis iurasset in altari, periurii reum nemo retinebat; si autem iurasset in dono vel in oblationibus, hoc est in hostia, vel in victimis, in simila, et ceteris quae offeruntur Deo super altare; hoc studiosissime repetebant. Totum autem faciebant non ob Dei timorem, sed ob divitiarum cupiditatem: unde sequitur et qui iuraverit in altari, nihil est; qui autem iuraverit in dono quod super illud est, debet. Arguit enim eos dominus stultitiae et fraudulentiae: quod multo maius sit altare quam hostiae, quae sanctificantur ab altari: unde sequitur caeci: quid enim maius est: donum, an altare, quod sanctificat donum?
Glossa
Et ne forte in tantam insaniam prorumperent ut dicerent, aurum sanctius esse templo, et donum altari, eos alia ratione convincit: quia videlicet in iuramento quod fit per templum et altare, continetur iuramentum quod fit per aurum vel per donum: et hoc est quod subdit qui ergo iurat in altari, iurat in eo, et in omnibus quae super illud sunt
Origenes in Matth
Similiter quoniam Iudaei consuetudinem habebant per caelum iurare, ad reprehensionem eorum subdit qui iurat in caelo, iurat in throno Dei, et in eo qui sedet super ipsum. Non ergo, sicut arbitrantur, evadunt periculum in eo quod non per Deum iurant, sed per thronum Dei, scilicet caelum
Glossa
Qui enim per subiectam creaturam iurat, et per divinitatem praesidentem creaturae iurat
Origenes
Est autem iuramentum confirmatio verbi de quo iuratur. Iuramentum ergo intelligendum est testimonium Scripturarum, quod profertur ad confirmationem verbi quod loquimur: ut sit quidem templum Dei Scriptura divina; aurum autem sensus positus in ea. Sicut autem aurum quod fuerit extra templum, non est sanctificatum: sic omnis sensus qui fuerit extra divinam Scripturam, quamvis admirabilis videatur, non est sanctus. Non ergo debemus ad confirmandam doctrinam nostros intellectus assumere, nisi ostenderimus eos esse sanctos, ex eo quod in Scripturis continentur divinis. Altare autem est hominis cor, quod principale habetur in homine. Vota autem, et dona quae ponuntur super altare, est omne quod supponitur cordi, ut orare, psallere, eleemosynas facere et ieiunare. Sanctum ergo facit omne votum hominis cor eius, ex quo votum ei offertur. Ideo non potest honorabilius esse votum quam cor hominis, ex quo transmittitur votum. Si ergo conscientia hominis non pungat, fiduciam habet ad Deum, non propter dona, sed quia, ut ita dicam, altare cordis sui bene construxit. Tertium est ut dicamus quod super templum, idest super omnem Scripturam, et super altare, idest super omne cor, est intellectus quidam qui dicitur caelum, et thronus ipsius dicitur Dei, in quo est videre facie revelata, cum venerit quod perfectum est, faciem veritatis
Hilarius in Matth
Adveniente etiam Christo, inutilem docet esse fiduciam legis: quia non in lege Christus, sed lex sanctificatur in Christo; in quo veluti sedes thronusque sit positus; atque ita stulti caecique sunt, qui, sanctificante praetermisso, sanctificata venerantur
Augustinus de quaest. Evang
Templum etiam et altare, ipsum Christum intelligimus; aurum et donum, laudes et sacrificia precum, quae in eo et per eum offerimus. Non enim ille per haec, sed ista per illum sanctificantur
23:23
St John Chrysostom † AD 407
The Lord had said above that they bound heavy burdens upon others, which they themselves would not touch; He now again shews how they aimed at being correct in little things, but neglected weighty matters.
St Jerome † AD 420
The Lord had commanded, that for the maintenance of the Priests and Levites, whose portion was the Lord, tithes of every thing should be offered in the temple. Accordingly, the Pharisees (to dismiss mystical expositions) concerned themselves about this alone, that these trifling things should be paid in, but lightly esteemed other things which were weighty. He charges them then with covetousness in exacting carefully the tithes of worthless herbs, while they neglected justice in their transactions of business, mercy to the poor, and faith toward God, which are weighty things.
Pseudo-Chrysostom
Or, because these covetous Priests, when any one did not bring his tithes of the smallest thing, made it a matter of grave reprehension; but when one injured his neighbour or sinned against God, they were at no pains to reprove him, careful only of their own profit, neglecting the glory of God, and the salvation of men. For to observe righteousness, to do mercy, and to have faith, these things God commanded for His own glory; but the payment of tithes He established for the support of the Priests, so that the Priests should minister to the people in spiritual things, and the people supply the Priests with carnal things. Thus is it at this time, when all are careful of their own honour, none of God’s honour; they jealously protect their own rights, but will not bestow any pains in the service of the Church. If the people pay not their tithes duly, they murmur; but if they see the people in sin, they utter not a word against them. But because some of the Scribes and Pharisees, to whom He is now speaking, were of the people, it is not unsuitable to make a different interpretation; and ‘to tithe’ may be used as well of him who pays, as of him who receives, tithes. The Scribes then and Pharisees offered tithes of the very best things for the purpose of displaying their righteousness; but in their judgments they were unjust, without mercy for their brethren, without faith for the truth.
Origen † AD 253
But because it was possible that some, hearing the Lord speak thus, might thereupon neglect paying tithes of small things, He prudently adds, These things ought ye to have done, (i. e. justice, mercy, and faith,) and not to leave the others undone, i. e. the tithing of mint, anise, and cummin.
Remigius † AD 908
In these words the Lord shews that all the commandments of the Law, greatest and least, are to be fulfilled. They also are refuted who give alms of the fruits of the earth, supposing that thus they cannot sin, whereas their alms profit them nothing unless they are careful to keep themselves from sin.
St Hilary † AD 367
And because it was much less guilt to omit the tithing of herbs than a duty of benevolence, the Lord derides them, Ye blind guides, which strain out a gnat, and swallow a camel.
St Jerome † AD 420
The camel I suppose to mean the weighty precepts, judgment, mercy, and faith; the gnat, the tithing of mint, anise, and cummin, and other valueless herbs. The greater of God’s commands we swallow and overlook, but shew our carelessness by a religious scrupulousness in little things which bring profit with them.
Origen † AD 253
Or, straining out a gnat, that is, putting from them small sins; swallowing a camel, that is, committing great sins, which He calls camels, from the size and distorted shape of that animal. Morally, The Scribes are those who think nothing else contained in Scripture than the bare letter exhibits; the Pharisees are all those who esteem themselves righteous, and separate themselves from others, saying, ‘Come not nigh me, for I am clean.’ Mint, anise, and cummin, are the seasoning, not the substantial part of food; as in our life and conversation there are some things necessary to justification, as judgment, mercy, and faith; and others which are like the seasoning of our actions, giving them a flavour and sweetness, as abstinence from laughter, fasting, bending the knee, and such like. How shall they not be judged blind who see not that it is of little avail to be a careful dispenser in the least things, if things of chief moment are neglected? These His present discourse overthrows; not forbidding to observe the little things, but bidding to keep more carefully the chief things.
St Gregory the Great † AD 604 Mor. i. 15.
Or otherwise; The gnat stings while it hums; the camel bows its back to receive its load. The Jews then strained off the gnat, when they prayed to have the seditious robber released to them; and they swallowed the camel, when they sought with shouts the death of Him who had voluntarily taken on Him the burden of our mortality.
The Latin text
Chrysostomus in Matth
Supra dominus dixerat, quod ligabant graviora onera, et aliis imponebant quae ipsi nec tangere volebant; hic autem rursus ostendit, quod in parvis quaerentes diligentiam, magna contemnebant: unde dicitur vae vobis, Scribae et Pharisaei hypocritae, qui decimatis mentam et anethum et cyminum
Hieronymus
Pharisaei enim, quia praeceperat dominus propter alimoniam sacerdotum et Levitarum, quorum pars erat dominus, omnium rerum offerri in templo decimas, ut intellectus mysticos dimittamus, hoc unum habebant studii, ut quae vilia fuerant comportarentur; cetera quae erant maiora, parvipendebant; unde sequitur et reliquistis quae graviora sunt legis: iudicium et misericordiam et fidem. Ex hoc capitulo arguit eos avaritiae, quod studiose etiam vilium olerum decimas exigant, et iudicium in disceptatione negotiorum, misericordiamque in pauperes, et fidem in Deum, quae magna sunt, praetermittant
Chrysostomus super Matth
Vel quia sacerdotes avaritia pleni, si quis decimas alicuius rei minimae non obtulisset, corripiebant eum quasi magnum crimen fecisset: si quis autem alterum laedebat, aut in Deum peccabat, non curabant eum corripere; de lucro quidem suo solliciti, et de gloria Dei ac salute hominum negligentes. Servare enim iustitiam, et facere misericordiam, et habere fidem propter suam gloriam Deus mandavit; decimas autem offerre propter utilitatem sacerdotum, ut sacerdotes quidem populo in spiritualibus obsequantur, populi autem in carnalibus sacerdotibus subministrent. Sic et modo fit, quia omnes de honore suo sunt solliciti, de honore autem Dei nulli; portiones etiam suas vigilanter defendunt, sed circa obsequium Ecclesiae curam impendere non attendunt. Si populus recte decimas non obtulerit, murmurant omnes; si peccantem populum viderint, nemo murmurat contra eos. Sed quia Scribarum et Pharisaeorum, ad quos loquebatur, quidam populares erant, non est incongruum ut aliam expositionem faciamus, propter eos qui decimas dabant: nam et qui accipit decimas, recte decimare dicitur, et qui dat. Scribae ergo et Pharisaei minimarum quidem rerum decimas offerebant, ostendendae religionis gratia; in iudiciis autem erant iniusti, in fratres sine misericordia, in veritatem increduli
Origenes in Matth
Sed quoniam contingens erat ut audientes quidam dominum ista loquentem, contemnerent minimarum rerum decimationem, sapienter addidit et haec oportuit facere, hoc est iudicium, misericordiam et fidem, et illa non omittere, idest decimationem mentae, anethi et cymini
Remigius
Ostendit quippe dominus his verbis quoniam omnia praecepta legis tam maxima quam minima, sunt implenda. Redarguuntur autem qui eleemosynas de fructibus terrae faciunt, putantes se minime posse peccare; quibus nihil prosunt eleemosynae, nisi a peccatis studeant cessare
Hilarius in Matth
Et quia minoris periculi esset decimationem oleris, quam benevolentiae officium praeterire, irridet eos consequenter dominus, dicens duces caeci, excolantes culicem, camelum autem glutientes
Hieronymus
Camelum puto esse magnitudinem praeceptorum: iudicium, misericordiam et fidem; culicem decimationem mentae, anethi, et cymini et reliquorum olerum vilium. Haec autem praecepta Dei, quae magna sunt, devoramus atque negligimus; et operationem religionis in parvis, quae lucrum habent, cum diligentia demonstramus
Origenes
Vel excolantes culicem, idest, expellentes a se minima delicta, quae culices nominavit; camelum autem glutientes, idest, committentes maxima delicta, quae nominat camelos, animalia videlicet tortuosa et grandia. Scribae autem moraliter sunt qui amplius nihil aestimant positum in Scripturis quam simplex sermo demonstrat; Pharisaei autem sunt omnes qui iustificant seipsos, et dividunt se a ceteris, dicentes: noli mihi appropinquare, quoniam mundus sum. Menta autem et anethum et cyminum, ciborum conditurae sunt, non principales cibi. Sic in conversatione nostra, quaedam sunt necessaria ad iustificationem, ut iudicium, misericordia et fides; alia sunt quasi condientia actus nostros, et suaviores eos facientia: ut abstinentia risus, ieiunium, flexio genuum et huiusmodi. Quomodo autem non aestimantur caeci qui non vident? Quoniam nihil prodest cautum esse dispensatorem in rebus minimis, cum principalia negliguntur. Hos ergo sermo praesens confundit, non quidem levia prohibens observare, sed principalia praecipiens cautius custodire
Gregorius Moralium
Vel aliter. Culex susurrando vulnerat, camelus autem sponte se ad suscipienda onera inclinat. Liquaverunt ergo culicem Iudaei, qui seditiosum latronem dimitti petierunt; camelum vero glutierunt quia eum qui ad suscipienda nostrae mortalitatis onera sponte descenderat, extinguere clamando conati sunt
23:25
St Jerome † AD 420
In different words, but to the same purport as before, He reproves the hypocrisy and dissimulation of the Pharisees, that they shewed one face to men abroad, but wore another at home. He means not here, that their scrupulousness respecting the cup and the platter was of any importance, but that they affected it to pass off their sanctity upon men; which is clear from His adding, but inwardly ye are full of ravening and uncleanness.
Pseudo-Chrysostom
Or, He means that the Jews whenever they were to enter the temple or to offer sacrifice, or on any festivals, used to wash themselves, their clothes, and their vessels, but none cleansed himself from his sins; but God neither commends bodily cleanliness, nor condemns the contrary. But suppose foulness of person or of vessels were offensive to God, which must become foul by being used, how much more does He not abhor foulness of conscience, which we may, if we will, keep ever pure?
St Hilary † AD 367
He therefore is reproving those who, pursuing an ostentation of useless scrupulosity, neglected the discharge of useful morality. For it is the inside of the cup that is used; if that be foul, what profit is it to cleanse the outside? And therefore what is needed is purity of the inner conscience, that those things which are of the body may be clean without.
Pseudo-Chrysostom
This He speaks not of the cup and platter of sense, but of that of the understanding, which may be pure before God, though it have never touched water; but if it have sinned, then though the water of the whole ocean and of all rivers have washed it, it is foul and guilty before God.
St John Chrysostom † AD 407
Note, that speaking of tithes He said, These things ought ye to have done, and not to leave the other undone: for tithes are a kind of alms, and what wrong is it to give alms? Yet said He it not to enforce a legal superstition. But here, discoursing of things clean and unclean, He does not add this, but distinguishes and shews that external purity of necessity follows internal; the outside of the cup and platter signifying the body, the inside the soul.
Origen † AD 253
This discourse instructs us that we should hasten to become righteous, not to seem so. For whoso seeks to be thought so, cleanses the outside, and has care of the things that are seen, but neglects the heart and conscience. But he who seeks to cleanse that which is within, that is, the thoughts, makes by that means the things without clean also. All professors of false doctrine are cups cleansed on the outside, because of that show of religion which they affect, but within they are full of extortion and guile, hurrying men into error. The cup is a vessel for liquids, the platter for meat. Every discourse then of which we spiritually drink, and all speech by which we are fed, are vessels for meat and drink. They who study to set forth well wrought discourse rather than such as is full of healthful meaning, are cups cleansed without; but within full of the defilement of vanity. Also the letter of the Law and the Prophets is a cup of spiritual drink, and a platter of necessary food. The Scribes and Pharisees seek to make plain the outward sense; Christ’s disciples labour to exhibit the spiritual sense.
The Latin text
Hieronymus
Diversis verbis, eodem sensu quo supra, arguit Pharisaeos simulationis et mendacii; quod aliud ostendant hominibus foris, aliud domi agant: unde dicitur vae vobis, Scribae et Pharisaei hypocritae, qui mundatis quod deforis est calicis et paropsidis. Non hoc dicit quod in calice et paropside eorum superstitio moraretur, sed quod foris hominibus ostenderent sanctitatem: quod manifestum est ex eo quod addidit, dicens intus autem pleni estis rapina et immunditia
Chrysostomus super Matth
Vel hoc dicit, quia Iudaei quoties ingressuri erant in templum, aut sacrificia oblaturi, aut per dies festos, seipsos et vestimenta sua et utensilia lavabant; et a peccatis nemo seipsum purgabat; cum Deus neque corporis munditiam laudet, neque sordes condemnet. Pone tamen quod Deus odit sordes corporum et vasorum, quae necesse est ut ipso usu sordidentur; quanto magis sordes conscientiae horret, quam si volumus, semper mundam servamus?
Hilarius in Matth
Arguit ergo eos qui iactantiam inutilis studii sequentes, utilitatis perfectae ministerium derelinquunt. Calicis namque usus interior est; qui si obsorduerit, quid proficiet lotus exterior? Atque ideo interioris conscientiae nitor est obtinendus, ut ea quae corporis sunt, forinsecus abluantur: et ideo subdit Pharisaee caece, munda prius quod intus est calicis et paropsidis, ut fiat et id quod deforis est, mundum
Chrysostomus super Matth
Non autem hoc dicit de sensibili calice aut paropside, sed de intelligibili: qui si numquam tetigerit aquam, mundus potest esse apud Deum; si autem peccaverit, et tota aqua pelagi et fluminum se laverit, sordidus est, et miser ante Deum
Chrysostomus in Matth
Attende autem, quod ubi de decimis loquebatur, convenienter dixit: haec oportuit facere, et illa non omittere. Decima enim eleemosyna quaedam est. Quid autem nocet eleemosynam dare? Non tamen hoc dixit sicut legalem observationem inducens. Hic autem, ubi de purgationibus et immunditiis disputat, non hoc addit; sed ostendit quod de necessitate ad interiorem munditiam exterior sequitur; quod quidem extra est calicis, et paropsidis, corpus vocans; quod autem intus est, animam
Origenes in Matth
Hic sermo nos instruit, ut festinemus esse iusti, non apparere. Qui enim studet ut appareat iustus, quae a foris sunt, mundat, et quae videntur curat; cor autem et conscientiam negligit. Qui autem studet ea quae intus sunt, idest cogitationes, mundare, consequens est ut etiam ea quae a foris sunt, faciat munda. Sed omnes falsi dogmatis professores, calices sunt a foris quasi mundati, propter speciem religionis quam simulant; ab intus autem pleni rapina et simulatione, dum rapiunt homines ad errorem. Calix etiam est vas ad potum, paropsis ad cibum. Omnis ergo sermo per quem potamur spiritualiter, vel omnis narratio per quam nutrimur, vasa sunt potus et cibi. Qui ergo student compositum proferre sermonem magis quam salutari sensu repletum, calix eius a foris mundatus est, ab intus autem sordibus vanitatis impletus. Sed et litterae legis et prophetarum calices spiritualis potus et paropsides necessariarum escarum sunt. Scribae quidem et Pharisaei student sensum exteriorem mundum demonstrare; discipuli autem Christi sensum spiritualem mundare festinant
23:27
Origen † AD 253
As above they are said to be full of extortion and excess, so here they are full of hypocrisy and iniquity, and are likened to dead men’s bones, and all uncleanness.
Pseudo-Chrysostom
Justly are the bodies of the righteous said to be temples, because in the body of the righteous the soul has dominion, as God in His temple; or because God Himself dwells in righteous bodies. But the bodies of sinners are called sepulchres of the dead, because the sinner’s soul is dead in his body; for that cannot be deemed to be alive, which does no spiritual or living act.
St Jerome † AD 420
Sepulchres are whitened with lime without, and decorated with marble painted in gold and various colours, but within are full of dead men’s bones. Thus crooked teachers who teach one thing and do another, affect purity in their dress, and humility in their speech, but within are full of all uncleanness, covetousness, and lust.
Origen † AD 253
For all feigned righteousness is dead, forasmuch as it is not done for God’s sake; yea, rather it is no righteousness at all, any more than a dead man is a man, or an actor who represents any character is the man whom he represents. There is therefore within them so much of bones and uncleanness as are the good things that they wickedly pretend to. And they seem righteous outwardly, not in the eyes of such as the Scripture calls Gods, (Ps. 82:6.) but of such only as die like men.
St Gregory the Great † AD 604 Mor. xxvi. 32.
But before their strict Judge they cannot have the plea of ignorance, for by assuming in the eyes of men every form of sanctity, they witness against themselves that they are not ignorant how to live well.
Pseudo-Chrysostom
But say, hypocrite, if it be good to be wicked, why do you not desire to seem that which you desire to be? For what it is shameful to seem, that it is more shameful to be; and what to seem is fair, that it is fairer to be. Either therefore be what you seem, or seem what you are.
The Latin text
Origenes in Matth
Sicut habetur superius, intus pleni rapina et intemperantia, similiter hic pleni sunt hypocrisi et iniquitate; qui comparantur ossibus mortuorum et immunditiae universae: unde dicit vae vobis, Scribae et Pharisaei hypocritae, qui similes estis sepulchris dealbatis
Chrysostomus super Matth
Merito quidem iustorum corpora templa dicuntur, quia anima in corpore iusti dominatur, sicut Deus in templo; vel quia ipse Deus in corporibus habitat iustis. Corpora autem peccatorum sepulcra dicuntur mortuorum, quia anima mortua est in corpore peccatoris: nec enim vivens putanda est quae nihil vivum aut spirituale agit in corpore
Hieronymus
Sepulcra autem forinsecus levigata sunt calce, et ornata marmoribus in auro, coloribusque distinctis; intus autem plena sunt ossibus mortuorum: unde dicitur quae apparent hominibus speciosa: intus autem plena sunt ossibus mortuorum, et omni spurcitia. Sic autem et perversi magistri, qui alia docent et alia faciunt, munditiam habitu vestis et verborum humilitate demonstrant; intus autem pleni sunt omni spurcitia et avaritia et libidine: et hoc manifeste exprimit inferens sic et vos a foris quidem apparetis hominibus iusti; intus autem pleni estis hypocrisi et iniquitate
Origenes
Omnis enim iustitia simulata mortua est, quae propter Deum non fit; magis autem nequam iustitia est; sicut mortuus homo, non est homo; et sicut mimi, qui personas suscipiunt aliorum, et non sunt ipsi quos simulant. Tanta ergo sunt ossa in eis et immunditiae, quanta bona simulant ex malo affectu. Videntur autem a foris iusti coram hominibus; non eis quos Scriptura appellat deos, sed coram eis qui sicut homines moriuntur
Gregorius Moralium
Ante districtum vero iudicem excusationem ideo de ignorantia habere non possunt, quia dum ante oculos hominum omnem modum sanctitatis ostendunt, ipsi sibi sunt testimonio quia bene vivere non ignorant
Chrysostomus super Matth
Dic autem, hypocrita: si bonum est esse malum, ut quid non vis apparere quod vis esse? Nam quod turpe est apparere, turpius est esse; quod autem formosum est apparere, formosius est esse. Ergo aut esto quod appares, aut appare quod es
23:29
St Jerome † AD 420
By a most subtle syllogism He proves them to be the sons of murderers, while to gain good character and reputation with the people, they build the sepulchres of the Prophets whom their fathers put to death.
Origen † AD 253
Without just cause He seems to utter denunciations against those who build the sepulchres of the Prophets; for so far what they did was praiseworthy; how then do they deserve this woe?
St John Chrysostom † AD 407 Hom. lxxiv.
He does not blame them for building the sepulchres, but discovers the design with which they built them; which was not to honour the slain, but to erect to themselves a triumphal monument of the murder, as fearing that in process of time the memory of this their audacious wickedness should perish.
Pseudo-Chrysostom
Or, they said within themselves, If we do good to the poor not many see it, and then but for a moment; were it not better to raise buildings which all may see, not only now, but in all time to come? O foolish man, what boots this posthumous memory, if, where you are, you are tortured, and where you are not there you are praised? While He corrects the Jews, He instructs the Christians; for had these things been spoken to the former only, they would have been spoken, but not written; but now they were spoken on their account, and written on ours. When one, besides other good deeds, raises sacred buildings, it is an addition to his good works; but if without any other good works, it is a passion for worldly renown. The martyrs joy not to be honoured with money which has caused the poor to weep. The Jews, moreover, have ever been adorers of saints of former times, and contemners, yea persecutors, of the living. Because they could not endure the reproaches of their own Prophets, they persecuted and killed them; but afterwards the succeeding generation perceived the error of their fathers, and thus in grief at the death of innocent Prophets, they built up monuments of them. But they themselves in like manner persecuted and put to death the Prophets of their own time, when they rebuked them for their sins. This is what is meant, And ye say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets.
St Jerome † AD 420
Though they speak not this in words, they proclaim it by their actions, in ambitious and magnificent structures to their memory.
Pseudo-Chrysostom
What they thought in their hearts, that they spoke by their deeds. Christ lays bare here the natural habit of all wicked men; each readily apprehends the other’s fault, but none his own; for in another’s case each man has an unprejudiced heart, but in his own case it is distorted. Therefore in the cause of others we can all easily be righteous judges. He only is the truly righteous and wise who is able to judge himself. It follows, Wherefore ye be witnesses unto yourselves, that you are the children of them which killed the Prophets.
St John Chrysostom † AD 407
What kind of accusation is this, to Call one the son of a murderer, who partakes not in his father’s disposition? Clearly there is no guilt in being so; wherefore this must be said in proof of their resemblance in wickedness.
Pseudo-Chrysostom
The character of the parents is a witness to the sons; if the father be good and the mother bad, or the reverse, the children may follow sometimes one, sometimes the other. But when both are the same, it very rarely happens that bad sons spring of good parents, or the reverse, though it be so sometimes. This is as a man is sometimes born out of the rule of nature, having six fingers or no eyes.
Origen † AD 253
And in the prophetic writings, the historical sense is the body, the spiritual meaning is the soul; the sepulchres are the letter and books themselves of Scripture. They then who attend only to the historical meaning, honour the bodies of the Prophets, and set in the letter as in a sepulchre; and are called Pharisees, i. e. ‘cut off,’ as it were cutting off the soul of the Prophets from their body.
The Latin text
Hieronymus
Prudentissimo syllogismo arguit eos esse filios homicidarum, dum ipsi opinione bonitatis et gloriae in populo, aedificant sepulcra prophetarum, quos maiores eorum interfecerunt: et hoc est quod dicit vae vobis, Scribae et Pharisaei hypocritae, qui aedificatis sepulcra prophetarum, et ornatis monumenta iustorum
Origenes in Matth
Non satis rationabiliter comminari videtur adversus eos qui aedificant sepulcra prophetarum: quantum enim ad hoc laudabile aliquid faciebant: quomodo ergo erant digni suscipere vae?
Chrysostomus in Matth
Non ergo eos incusat quoniam sepulcra aedificant, sed intentioni eorum detrahit, cum qua aedificant: quoniam non propter honorem eorum qui occisi fuerant, sed sicut pompam sibi statuentes in occisionibus illorum, et formidantes ne forte tempore procedente, sepulcris destructis, tabescat tantae audaciae memoria
Chrysostomus super Matth
Vel quia dicebant apud se: si bene fecerimus pauperibus, non multi vident, et pro tempore vident: nonne ergo melius aedificia facimus, quae omnes aspiciunt, non solum in hoc tempore, sed etiam in posterum? O insipiens homo: quid tibi prodest post mortem ista memoria, si ubi es torqueris, et ubi non es laudaris? Dum autem Iudaeos castigat dominus, Christianos docet; nam si ad illos solos dixisset haec, dicta fuissent tantum, non etiam scripta; nunc autem et dicta sunt propter illos, et scripta propter istos. Si ergo iuxta alia bona fecerit homo aedificia sancta, additamentum est bonis operibus; si autem sine aliis bonis operibus, passio est gloriae saecularis. Non enim gaudent martyres quando ex illis pecuniis honorantur in quibus pauperes plorant. Semper etiam Iudaei praeteritorum sanctorum cultores fuerunt, et praesentium contemptores, magis autem et persecutores. Non enim sustinentes increpationes prophetarum suorum, persequebantur eos et occidebant; postea vero nascentes filii intelligebant culpas patrum suorum, et ideo quasi de morte innocentium prophetarum dolentes aedificabant memorias eorum; et ipsi tamen similiter persequebantur et interficiebant suos prophetas, increpantes eos propter peccata sua; et ideo subditur et dicitis: si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine prophetarum
Hieronymus
Hoc autem etsi sermone non dicant, opere loquuntur, ex eo quod ambitiose, et magnifice aedificant memorias occisorum
Chrysostomus super Matth
Qualia ergo cogitabant in corde, talia loquebantur et factis. Naturalem autem consuetudinem omnium malorum hominum hic Christus exponit: quia alter alterius culpam cito intelligit, suam autem difficile: homo enim in causa alterius tranquillum habet cor, in sua vero turbatum. In causa ergo alterius de facili possumus omnes iusti iudices esse. Ille autem vere iustus et sapiens est qui sibi ipsi iudex fieri potest. Sequitur itaque testimonio estis vobismetipsis quia filii estis eorum qui prophetas occiderunt
Chrysostomus in Matth
Qualis autem est incusatio, filium esse homicidae eum qui non communicat menti patris? Patet quod nulla: unde manifestum est quod propterea hoc dicit, quia occulte insinuat malitiae similitudinem
Chrysostomus super Matth
Testimonia enim sunt de filiis mores parentum: si enim pater fuerit bonus et mater mala, aut e converso, filii interdum patrem sequuntur, interdum matrem. Si autem ambo fuerint aequales, fit quidem aliquando ut de bonis parentibus mali exeant filii, aut e converso, sed raro. Sic enim hoc est sicut cum extra regulam naturae nascitur homo aut sex digitos habens, aut oculos non habens
Origenes in Matth
Sed et in propheticis dictis narratio secundum historiam est corpus, spiritualis autem sensus est anima; sepulcra ipsae litterae Scripturarum et libri. Qui ergo solam historiam attendunt, corpora prophetarum colunt in litteris posita, quasi in quibusdam sepulcris; et dicuntur Pharisaei, idest praecisi, quasi animam prophetarum praecidentes a corpore
23:32
St John Chrysostom † AD 407
He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shews that they were like them in wickedness, and that that was false that they said, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets. Wherefore He now says, Fill ye up the measure of your fathers. This is not a command, but a prophecy of what is to be.
Pseudo-Chrysostom
He foretels, that as their fathers killed the Prophets, so they also should kill Christ, and the Apostles, and other holy men. As suppose you had a quarrel with some one, you might say to your adversary, Do to me what you are about to do; but you do not therein bid him do it, but shew him that you are aware of his manæuvres. And in fact they went beyond the measure of their fathers; for they put to death only men, these crucified God. But because He stooped to death of His own free choice, He does not lay on them the sin of His death, but only the death of the Apostles and other holy men. Whence also He said, Fill up, and not Fill over; for a just and merciful Judge overlooks his own wrongs, and only punishes those done to others.
Origen † AD 253
They fill up the measure of their fathers’ sins by their not believing in Christ. And the cause of their unbelief was, that they looked only to the letter and the body, and would understand nothing spiritual in them.
St Hilary † AD 367
Because then they will fill up the measure of their fathers’ purposes, therefore are they serpents, and an offspring of vipers.
St Jerome † AD 420
The same had been said by John the Baptist. Wherefore as of vipers are born vipers, so of your fathers who were murderers are you born murderers.
Pseudo-Chrysostom
He calls them offspring of vipers, because the nature of vipers is such that the young burst the womb of their dam, and so come forth; and in like manner the Jews condemned their fathers, finding fault with their deeds. He says, How shall ye escape the damnation of hell? By building the tombs of the saints? But the first step of piety is to love holiness, the next, to love the saints; for it is not reasonable in him to honour the righteous, who despises righteousness. The saints cannot be friends to those to whom God is an enemy. Shall ye be saved by a mere name, because ye seem to be among God’s people! Forasmuch as an open enemy is better than a false friend, so is he more hateful to God, who calls himself the servant of God, and does the commands of the Devil. Indeed, before God he who has resolved to kill a worm is a murderer before the deed is done, for it is the will that is rewarded for good, or punished for evil. Deeds are evidence of the will. God then does not require deeds on His own account that He may know how to judge, but for the sake of other men, that they may perceive that God is righteous. And God affords the opportunity of sin to the wicked, not to make them sin, but to manifest the sinner; and also to the good He gives opportunity to shew the purpose of their will. In this way then He gave the Scribes and Pharisees opportunity of shewing their purposes, Behold, I send unto you Prophets, and wise men, and Scribes.
St Hilary † AD 367
That is, the Apostles, who, as foretelling things to come, are Prophets; as having knowledge of Christ, are wise men; as understanding the Law, are Scribes.
St Jerome † AD 420
Or, as the Apostle writes to the Corinthians (1 Cor. 12.) that there are various gifts among Christ’s disciples; some Prophets, who foretel things to come; some wise men, who know when they ought to speak; others Scribes taught in the Law; of whom Stephen was stoned, Paul killed, Peter crucified, and the disciples of the Apostles beaten, in the Acts; and they persecuted them from city to city, driving them out of Judæa, that they might go to the Gentiles.
Origen † AD 253
Or the Scribes who are sent by Christ, are Scribes according to the Gospel, whom the spirit quickens and the letter does not kill, as did the letter of the Law, which whoso followed ran into vain superstitions. The simple words of the Gospel are sufficient for salvation. But the Scribes of the Law do yet scourge the Scribes of the New Testament, by detracting from them in their synagogues; and the heretics also, who are spiritual Pharisees, with their tongues murder the Christians, and persecute them from city to city, sometimes in the body, sometimes also in the spirit, seeking to drive them from their own city of the Law, the Prophets, and the Gospel, into another Gospel.
St John Chrysostom † AD 407
Then to shew them that they should not do this without punishment, He holds out an unspeakable terror over them, That upon you may come all the righteous blood.
Rabanus Maurus † AD 856
That is, all the vengeance due for the shedding of the blood of the righteous.
St Jerome † AD 420
Concerning the Abel here spoken of, there is no doubt that it is he whom his brother Cain murdered. He is proved to have been righteous, not only by this judgment of the Lord, but by the passage in Genesis, which says that his offerings were accepted by God. But we must enquire who is this Zacharias, son of Barachias, because we read of many Zachariases; and that we might not mistake, here it is added, whom ye slew between the temple and the altar. Some say that it is that Zacharias who is the eleventh among the twelve Prophets, and his father’s name agrees to this, but when he was slain between the temple and the altar, Scripture does not mention; but above all, in his time there were scarce ‘even the ruins of the temple. Others will have it to be Zacharias the father of John.
Origen † AD 253
A tradition has come down to us, that there was one place in the temple in which virgins were allowed to worship God, married women being forbidden to stand there. And Mary, after the Saviour’s birth, going into the temple, stood to pray in this place of the virgins. And when they who knew that she had borne a Son were hindering her, Zacharias said, that forasmuch as she was still a virgin, she was worthy of the place of the virgins. Whereupon, as though he manifestly were contravening the Law, he was slain there between the temple and the altar by the men of that generation; and thus this word of Christ is true which He spake to those who were standing there, whom ye slew.a
St Jerome † AD 420
But as this has no Scripture authority, it is as readily despised as offered. Others will have it to be that Zacharias who was killed by Joas, king of Judah, between the temple and the altar, that is, in the court of the temple. (2 Chron. 24:21.) But that Zacharias was not the son of Barachias, but of Jehoiada the Priest. But Barachias in our language is interpreted ‘Blessed of the Lord,’ so that the righteousness of Joiada the Priest is expressed by this Hebrew word. But in the Gospel which the Nazarenes use, we find written ‘son of Joiada’ instead of son of Barachias.
Remigius † AD 908
It should be enquired too how He says, to the blood of Zacharias, since the blood of many more saints was afterwards shed. This is thus explained. Abel a keeper of sheep was killed in the field, Zacharias a priest was slain in the court of the temple. The Lord therefore names these two, because by these all holy martyrs are denoted, both of lay and priestly order.
St John Chrysostom † AD 407
Moreover, He names Abel, to shew that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the sacred person.
Origen † AD 253
Zacharias is interpreted ‘The memory of God.’ Whosoever then hastes to obliterate the memory of God, seems to those to whom he gives offence to shed the blood of Zacharias the son of Barachias. For it is by the blessing of God that we retain the memory of God. Also the memory of God is slain by the wicked, when the Temple of God is polluted by the lustful, and His altar defiled by the carelessness of prayers. Abel is interpreted ‘mourning.’ He then who does not receive that, Blessed are they that mourn, sheds the blood of Abel, that is, puts away the truth of wholesome mourning. Some also shed, as it were, the blood of the Scriptures by putting aside their truth, for all Scripture, if it is not understood according to its truth, is dead.
St John Chrysostom † AD 407
And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, Verily I say unto you, all these things shall come upon this generation.
The Gloss ord.
He means not only those there present, but the whole generation before and after, for all were one city and one body of the Devil.
St Jerome † AD 420
The rule of the Scriptures is only to know two generations, one of good the other of bad. Of the generation of the good it is said, The generation of the righteous shall be blessed. (Ps. 112:2.) And of the bad it is said in the present passage, Generation of vipers. These then, because they did against the Apostles like things as Cain and Joas, are described as of one generation.
St John Chrysostom † AD 407
Otherwise; Because He delayed the punishment of hell which He had threatened them with, He pronounces against them threats of present evil, saying, All these things shall come upon this generation.
Pseudo-Chrysostom
As all the good things which had been merited by all the saints in each generation since the foundation of the world were bestowed upon that last generation which received Christ; so all the evil that all the wicked in every generation from the foundation of the world had deserved to suffer, came upon that last generation of the Jews which rejected Christ. Or thus; Assail the righteous of former saints, yea, of all the saints, could not merit that so great grace as was given to men in Christ; so the sins of all the wicked could not deserve so much evil as came upon the Jews, that they should suffer such things as these suffered from the Romans, and that in after time every generation of them to the end of the world should be cast off from God, and be made a mock by all the Gentiles. For what is there worse than to reject and in such sort to put to death the Son coming in mercy and lowliness! Or thus; Nations and states when they sin are not thereupon immediately punished by God, but He waits for many generations; but when He sees fit to destroy that state or nation, He then seems to visit upon them the sins of all former generations, and one generation suffers the accumulation of all that former generations have deserved. Thus this generation of the Jews seems to have been punished for their fathers; but in truth they suffered not for others, but on their own account.
St John Chrysostom † AD 407
For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.
The Latin text
Chrysostomus in Matth
Quia dixerat contra Pharisaeos et Scribas, quod filii essent eorum qui occiderunt prophetas, nunc manifestat quod in malitia eis similes erant, et quod fictio erat hoc quod dicebant quod non communicassent operibus eorum, si fuissent in tempore illo: et ideo dicit et vos implete mensuram patrum vestrorum. Non quidem hoc dicit quasi iniungens, sed quasi praedicens quod futurum erat
Chrysostomus super Matth
Prophetizat enim illis futurum esse ut sicut patres eorum interfecerunt prophetas, sic et ipsi interficerent Christum, et apostolos et ceteros sanctos: ut puta si contra aliquem litiges adversarium, dicis illi: fac mihi quod es facturus; non iubes ut faciat, sed ostendis te intelligere quod cogitat facere. Et quidem quantum ad veritatem, excesserunt mensuram patrum suorum: illi enim homines occiderunt, isti Deum crucifixerunt. Sed quia voluntate sua descendit in mortem, non imputat illis suae mortis peccatum: imputat autem illis mortem apostolorum ceterorumque sanctorum: et ideo dicit implete, et non: superimplete; nam benigni et iusti iudicis est suas iniurias contemnere, et aliorum iniurias vindicare
Origenes in Matth
Implent etiam mensuram paternae iniquitatis per hoc ipsum quod non credunt in Christum. Causa autem incredulitatis fuit quoniam animum suum dederunt circa historias corporales, nihil spirituale in eis volentes intelligere
Hilarius in Matth
Quia ergo mensuram paternae voluntatis implebunt, ideo et serpentes et viperina generatio sunt: unde sequitur serpentes, genimina viperarum, quomodo fugietis a iudicio Gehennae?
Hieronymus
Hoc ipsum et Ioannes Baptista dixerat. Sicut ergo de viperis, inquit, nascuntur viperae, sic de homicidis patribus vos nati estis homicidae
Chrysostomus super Matth
Genimina autem viperarum dicuntur, quoniam talis est viperarum natura ut filii rumpant uterum matris, et sic procedant; et sic Iudaei semper parentes condemnant, reprehendentes eorum facta. Dicit autem quomodo fugietis a iudicio Gehennae? Numquid sepulcra sanctorum aedificantes? Sed primus gradus pietatis est sanctitatem diligere, deinde sanctos: sine causa enim iustos honorat qui iustitiam spernit. Non possunt sancti amici esse illorum quibus Deus est inimicus. An forsitan nomen vacuum vos liberabit, quia videmini esse in populo Dei? Puto autem quod melior est inimicus apertus, quam amicus falsus; sic et apud Deum odibilior est qui servum Dei se dicit, et mandata Diaboli facit. Apud Deum quidem qui hominem occidere disponit, antequam occidat, homicida habetur: voluntas enim est quae aut remuneratur pro bono, aut condemnatur pro malo. Opera autem testimonia sunt voluntatis. Non ergo quaerit Deus opera propter se ut sciat quomodo iudicet, sed propter alios, ut omnes intelligant quia iustus est Deus. Providet autem Deus occasioni peccandi malis, non ut peccare faciat, sed ut peccatorem ostendat, et bonis praebeat occasionem, per quam ostendat propositum voluntatis suae. Sic ergo Scribis et Pharisaeis dedit occasionem ostendendi voluntatem suam: unde concludit ideo ecce mitto ad vos prophetas et sapientes et Scribas
Hilarius in Matth
Idest apostolos, qui de futurorum revelatione prophetae sunt, de Christi agnitione sapientes, de legis intelligentia Scribae
Hieronymus
Vel observa iuxta apostolum scribentem ad Corinthios, varia dona esse discipulorum Christi: alios prophetas, qui ventura praedicant; alios sapientes, qui noverunt quando debent proferre sermonem; alios Scribas in lege doctissimos; ex quibus lapidatus est Stephanus, Paulus occisus, Petrus crucifixus, flagellati in actibus apostolorum discipuli: et persecuti sunt eos de civitate in civitatem, expellentes de Iudaea, ut ad gentium populos transmigrarent
Origenes in Matth
Vel Scribae qui mittuntur a Christo sunt secundum Evangelium, quos et spiritus vivificat, et littera non occidit, sicut littera legis, quam sequentes in vanas superstitiones incurrunt. Simplex autem Evangelii narratio sufficit ad salutem. Scribae autem legis, Scribas novi testamenti adhuc per detractionem flagellant in synagogis suis; sed et haeretici, qui sunt spirituales Pharisaei, linguis suis Christianos flagellant, et persequuntur de civitate in civitatem, interdum corporaliter, aliquando autem spiritualiter, volentes eos expellere quasi de propria civitate legis et prophetarum et Evangelii in aliud Evangelium
Chrysostomus in Matth
Deinde ut ostendat quoniam non impune hoc faciunt, ineffabilem eis ex his timorem incutit: unde subditur ut veniat super vos omnis sanguis
Rabanus Maurus
Idest, omnis debita ultio pro effuso sanguine iustorum
Hieronymus
De Abel quidem nulla est ambiguitas quin is sit quem Cain frater occiderit. Iustus autem non solum ex domini nunc sententia, sed ex Genesis testimonio comprobatur, ubi accepta eius a Deo narrantur munera. Quaerimus autem quis fuerit iste Zacharias filius Barachiae, quia multos legimus Zacharias; et ne libera nobis tribueretur erroris facultas, additum est quem occidistis inter templum et altare. Alii Zachariam filium Barachiae dicunt qui in duodecim prophetis undecimus est, patrisque in eo nomen consentit: sed ubi occisus sit inter templum et altare, Scriptura non loquitur, maxime cum temporibus eius vix ruinae templi fuerint. Alii Zachariam patrem Ioannis intelligi volunt
Origenes
Venit enim ad nos quaedam traditio talis, quasi sit aliquis locus in templo ubi virginibus quidem licet adorare Deum; expertae autem thorum virilem non permittebantur in eo consistere. Maria autem postquam genuit salvatorem, ingrediens ad orandum stetit in illo virginum loco. Prohibentibus autem eis, qui noverant eam iam filium genuisse, Zacharias dixit, quoniam digna est virginum loco, cum adhuc sit virgo. Ergo quasi manifestissime adversus legem agentem occiderunt eum inter templum et altare viri generationis illius: et sic verum est verbum Christi quod dixit ad praesentes quem occidistis
Hieronymus
Hoc tamen quia de Scripturis non habet auctoritatem, eadem facilitate contemnitur qua probatur. Alii istum volunt esse Zachariam qui occisus sit a Ioas rege Iudae inter templum et altare, idest in atrio templi. Sed observandum, quod ille Zacharias non fuit filius Barachiae, sed Ioiadae sacerdotis. Sed Barachias in lingua nostra benedicens Deum dicitur; et sacerdotis Ioiadae iustitia Hebraeo nomine demonstratur. In Evangelio vero quo utuntur Nazareni, pro filio Barachiae filium Ioiadae scriptum reperimus
Remigius
Quaerendum est autem quomodo usque ad sanguinem Zachariae dixerit, cum plurimorum sanctorum sanguis postea fuerit effusus? Solvitur autem sic. Abel pastor ovium fuit in campo occisus; Zacharias fuit sacerdos et in atrio templi interfectus. Ideo ergo dominus hos duos commemorat, quoniam per hos omnes sancti martyres designantur, laicalis scilicet et sacerdotalis ordinis
Chrysostomus in Matth
Abel etiam commemoravit, ostendens quoniam ex invidia essent Christum et discipulos eius occisuri. Zachariae autem mentionem fecit, quoniam duplex praesumptio fuit in eius occisione: non enim solum in sanctum hominem facta est, sed et in loco sancto
Origenes
Zacharias etiam interpretatur memoria Dei. Omnis ergo qui memoriam Dei disperdere festinat, in eis quos scandalizat, Zachariae sanguinem videtur effundere filii Barachiae. Per benedictionem enim Dei, memores sumus Dei. Ab impiis etiam memoria interficitur Dei, quando et templum Dei a lascivis corrumpitur, et altare eius per negligentiam orationum sordidatur. Abel autem luctus interpretatur. Qui ergo non recipit quod scriptum est: beati qui lugent, sanguinem effundit Abel, hoc est veritatem luctus salutaris. Effundunt etiam aliqui veritatem Scripturarum quasi sanguinem earum: quia omnis Scriptura, nisi secundum veritatem intelligatur, mortua est
Chrysostomus in Matth
Et ut omnem excusationem illis adimeret, ne dicerent: quoniam ad gentes eos misisti, propter hoc scandalizati sumus, praedixerat quod ad eos essent mittendi discipuli: et ideo de ultione eorum subditur amen dico vobis: venient haec omnia super generationem istam
Glossa
Non hos tantum praesentes dicit, sed omnem generationem praecedentem et futuram: quia omnes una civitas sunt, et unum corpus Diaboli
Hieronymus
Regula autem Scripturarum est duas generationes, bonorum et malorum, nosse. De generatione bonorum dicitur: generatio iustorum benedicetur; de malis vero in praesenti loco generatio viperarum. Ergo et isti, quia similia sicut Cain et Ioas, contra apostolos gesserunt, de una generatione esse referuntur
Chrysostomus in Matth
Vel aliter. Quia Gehennae poenam, quam eis comminatus fuerat, tardabat, comminatur etiam eis praesentia mala, cum dicit venient haec omnia super generationem istam
Chrysostomus super Matth
Sicut enim omnia bona quae in singulis generationibus a constitutione mundi omnes sancti merebantur, illis novissimis sunt donata qui receperunt Christum; sic omnia mala quae in singulis generationibus a constitutione mundi pati meruerunt omnes iniqui, super novissimos Iudaeos venerunt, quia Christum repulerunt. Aut ita. Sicut omnis iustitia praecedentium sanctorum, immo omnium sanctorum, tantum mereri non potuit quantum gratiae datum est hominibus in Christo, sic omnium peccata impiorum tantum malum mereri non potuerunt quantum venit super Iudaeos, ut corpore talia paterentur, qualia passi sunt a Romanis: et sic postmodum omnes generationes eorum usque in finem saeculi proicerentur a Deo, et ludibrium fierent gentibus universis. Quid enim peius potest fieri quam filium cum misericordia et humilitate venientem non suscipere, sed tali modo interficere? Vel ita. Omnis gens vel civitas non statim cum peccaverit, punit eam Deus, sed expectat per multas generationes; quando autem placuerit Deo perdere civitatem illam aut gentem, videtur omnium generationum praecedentium peccata reddere illis: quoniam quae omnes merebantur, haec sola passa est; sic et generatio Iudaeorum pro patribus suis videtur punita. Vere autem non pro illis, sed pro se condemnati sunt
Chrysostomus in Matth
Qui enim multos iam peccantes vidit, et incorrectus permansit, eadem rursus vel graviora faciens, maiori est poenae obnoxius
23:37
St John Chrysostom † AD 407
The Lord next turns to address the city, desiring to instruct His hearers thereby. O Jerusalem, Jerusalem: this repetition of the name is a mark of compassion and intense love.
St Jerome † AD 420
By Jerusalem He means not the stones and buildings, but the dwellers there, over whom He laments with the feeling of a Father.
Pseudo-Chrysostom
Foreseeing the destruction of the city, and the blow it would receive from the Romans, He called to mind the blood of the saints which had been, and should yet be, shed in it. Thou killedst Esaias who was sent unto thee, and stonedst my servant Jeremias; thou dashedst out the brains of Ezechiel by dragging him over stones; how shalt thou be saved, which wilt not suffer a physician to come nigh thee? And He said not, Didst kill and stone; but, Killest, and Stonest; that is, This is a common and natural practice with thee to kill and stone the saints. She did to the Apostles the same things which she had once done to the Prophets.
St John Chrysostom † AD 407
Having thus addressed her, and spoken of her cruel murders, He said, as justifying Himself, How often would I have gathered thy children together? as much as to say, Notwithstanding, these thy murders have not alienated Me from thee, but I would have taken thee to Me, not once or twice, but many times. The strength of His affection He shews by the comparison of a hen.
St Augustine † AD 430 Quæst. Ev. i. 36.
This species has the greatest affection for its brood, insomuch that when they are sick the mother sickens also; and what you will hardly find in any other animal, it will fight against the kite, protecting its young with its wings. In like manner our mother, the Wisdom of God, sickened as it were in the putting on the flesh, according to that of the Apostle, The weakness of God is stronger than men, (1 Cor. 1:25.) protects our weakness, and resists the Devil that he should not make us his prey.
Origen † AD 253
He calls them children of Jerusalem, just as we call each generation of citizens the sons of the preceding generation. And He says, How often, though it is well known that once only did He teach the Jews in the body, because Christ was ever present in Moses, and in the Prophets, and in the Angels, ministering to human salvation in every generation. Whosoever shall not have been gathered in by Him shall be judged, as though he had refused to be gathered in.
Rabanus Maurus † AD 856 non occ.
Let heretics then cease to assign to Christ a beginning from the Virgin; let them leave off to preach one God of the Law and another of the Prophets.
St Augustine † AD 430 Ench. 97.
Where is that omnipotence, by the which He did whatsoever pleased Him both in heaven and in earth, if He would have gathered the children of Jerusalem and did not? Was it not that she would not that her children should be gathered by Him, and yet He did, notwithstanding, gather those of her children whom He would?
St John Chrysostom † AD 407
Then He threatens the punishment of which they were ever in fear, to wit, the overthrow of the city and temple, saying, Behold, your house is left unto you desolate.
Pseudo-Chrysostom
As the body, when the spirit departs, first becomes cold, and then decays and decomposes; so also your temple, when God’s Spirit shall have withdrawn, shall be first filled with strife and anarchy, and after shall come to ruin.
Origen † AD 253
In like manner to all such as would not be gathered under His wings Christ speaks this threat; Behold, your house is left unto you desolate; i. e. your soul and your body. But if any one of you will not be gathered under the wings of Christ, from the very time when he shall have refused to be so gathered, (by a mental rather than a bodily act,) he shall no more see the beauty of the word, till repenting of his evil purpose he shall say, Blessed is He that cometh in the name of the Lord. And the word of the Lord then comes with a blessing upon a man’s heart, when one is turned to God.
St Jerome † AD 420
I say unto you, Ye shall not see Me, &c. That is to say, Unless ye shall do penitence, and shall confess that I am He of whom the Prophets have spoken, the Son of the Almighty Father, ye shall not see My face. Thus the Jews have a time allowed for their repentance. Let them confess Him blessed who cometh in the name of the Lord, and they shall then behold Christ’s face.
St John Chrysostom † AD 407
Otherwise; In this He covertly alludes to His second coming, when surely they shall worship Him. Henceforth, means from the time of His crucifixion.
The Latin text
Chrysostomus in Matth
Post praedicta, ad civitatem convertit dominus sermonem, ex hoc erudire volens auditores; unde dicit Ierusalem, Ierusalem. Haec autem duplicatio miserentis est, et valde diligentis
Hieronymus
Ierusalem autem non saxa et aedificia civitatis, sed habitatores vocat, quam patris plangit affectu
Chrysostomus super Matth
Praevidens ruinam civitatis illius, et plagam quae a Romanis superventura erat, recordabatur quidem sanguinis sanctorum suorum qui effusus erat ab illis, et postmodum effundendus: unde addit quae occidis prophetas et lapidas eos qui ad te missi sunt. Missum ad te Isaiam occidisti, et servum meum Ieremiam lapidasti, Ezechielem tractum per lapides excerebrasti: quomodo salvaberis, quae ad te medicum non venire permittis? Et non dixit: occidisti, aut: lapidasti; sed occidis et lapidas, idest, quasi hanc propriam et naturalem consuetudinem habes ut occidas et lapides sanctos. Eadem enim fecit apostolis quae fecerat aliquando prophetis
Chrysostomus in Matth
Deinde, cum vocasset eam, et abominabiles eius occisiones dixisset, quasi se excusando dixit quoties volui congregare filios tuos? Quasi dicat: neque praedictis occisionibus me a tua benevolentia avertisti; sed volui te mihi adiungere, non semel aut bis, sed multoties. Magnitudinem autem amoris sub similitudine gallinae ostendit
Augustinus de quaest. Evang
Hoc enim genus animantis magnum affectum in filios habet, ita ut eorum infirmitate affecta infirmetur et ipsa: et, quod difficile in ceteris animantibus invenies, alis suis filios protegens contra milvum pugnat; sic et mater nostra, Dei sapientia, per carnis susceptionem infirmata quodammodo, secundum illud apostoli: quod infirmum est Dei, fortius est hominibus, protegit infirmitatem nostram, et resistit Diabolo, ne nos rapiat
Origenes in Matth
Filios autem Ierusalem dicit, secundum quod dicimus semper civium successores praecedentium filios. Dicit autem quoties volui, cum sit manifestum semel eum docuisse in corpore Iudaeos: semper enim Christus praesens fuit et in Moyse et in prophetis et in Angelis, ministrantibus saluti humanae per singulas generationes. Si quis autem non fuerit congregatus ab eo, iudicabitur quasi noluerit congregari
Rabanus Maurus
Cessent igitur haeretici Christo principium ex virgine dare; omittant alium legis et prophetarum Deum praedicare
Augustinus in Enchir
Ubi est autem illa omnipotentia qua in caelo et in terra omnia quaecumque voluit fecit, si colligere filios Ierusalem voluit, et non fecit? An non potius illa quidem filios suos ab ipso colligi noluit, sed ea quoque nolente, filios eius collegit ipse quos voluit?
Chrysostomus in Matth
Deinde comminatur poenam quam semper formidaverunt, scilicet civitatis et templi eversionem, dicens ecce relinquetur vobis domus vestra deserta
Chrysostomus super Matth
Sicut enim corpus, anima recedente, prius quidem frigescit, deinde putrescit et solvitur, sic et templum nostrum, Dei spiritu recedente, prius seditionibus et indisciplinatione replebitur, deinde veniet ad ruinam
Origenes
Semper etiam eis qui noluerunt congregari sub alis eius, comminatur Christus ecce relinquetur vobis domus vestra deserta, idest anima et corpus. Sed et si quis ex vobis noluerit congregari sub alis Christi, ex tempore illo ex quo congregationem refugit actu magis quam corpore, non videbit pulchritudinem verbi, donec poenitens a proposito malo dicat benedictus qui venit in nomine domini. Tunc enim verbum Dei benedictum venit super cor hominis quando fuerit quis conversus ad Deum; unde sequitur dico enim vobis: non me videbitis amodo donec dicatis: benedictus qui venit in nomine domini
Hieronymus
Quasi dicat: nisi poenitentiam egeritis, et confessi fueritis ipsum esse me, de quo prophetae cecinerunt, filium omnipotentis patris, faciem meam non videbitis. Habent ergo Iudaei datum sibi tempus poenitentiae. Confiteantur benedictum qui venit in nomine domini; et Christi ora conspicient
Chrysostomus in Matth
Vel aliter. Per hoc occulte secundum adventum significavit: quoniam tunc omnino eum adorabunt. Quod autem dicit amodo, ad tempus crucis refertur
23:1
Then Jesus spake, &c. Then, that is to say, when, by His most wise answers and reasonings, He had confounded the errors of the Scribes and Pharisees, and had proved that He was the Messiah, then, I say, He put to rebuke their persistent effrontery by this powerful and pathetic speech, by which He uncovered their feigned appearance of sanctity, and showed their lurking dishonesty, so that the people might avoid it.
23:2
Saying, &c. By seat we here understand the honour, dignity, and authority of teaching and commanding, which Moses had with the Jews, and to which the Scribes had succeeded. We gather from S. Luk 4:16, that the Scribes not only sat, but sometimes stood when they taught. In like manner, the chair of S. Peter is used to signify the power and authority of teaching and ruling all the faithful throughout the world, in which the Roman Pontiffs succeed S. Peter. For otherwise no Pontiff ever sits now in that actual wooden chair in which S. Peter sat, but it is religiously preserved in his basilica, and is shown to the people every year on the Feast of S. Peter's Chair, to be venerated. Hence S. Jerome said to Damasus, "I am united in communion to your blessedness, that is, to the chair of Peter." For although as a private man the Pontiff may err, yet when he defines anything ex cathedra, that is, by his Pontifical authority concerning the faith, he cannot err, because he is assisted by the Holy Ghost. Observe, many of the Scribes and Pharisees were priests or Levites, whose duty it was to teach the people (Mal 2:7). But Christ did not wish to name the Priests, because He would not derogate from the sacerdotal honour.
23:3
All things therefore whatsoever, &c. He means, of course, all things not contrary to Moses and the Law. For the doctrine of the Scribes, when they taught men to say corban to their parents, was contrary to the Law, as Christ showed (xv. 4). In like manner, it was contrary to the Law of Moses to teach, as the Scribes did, that Jesus was not the Messiah, or the Christ. For Jesus showed those very signs and miracles which Moses and the Prophets had foretold Messiah would perform. In such things, therefore, the people must not follow the doctrine of the Scribes, nor be obedient to them; but in other things, in which their teaching was generally conformable to the Law of Moses, it was their duty to obey them. Christ therefore here teaches that all the other dogmas of the Scribes, which were not repugnant to the law, even though they were vain and foolish, and therefore not binding (for that a law should be obligatory, it must command something honest and useful, as Civilians and Theologians teach in their treatises upon laws, also D. Thomas, 1. 2 quæst. 95, art. 3), such as were the frequent washings of the hands and other parts of the body, might yet serve for the merit of blind and simple obedience, and for reverence of the sacerdotal order. So Jansen, Franc. Lucas, and others. But Maldonatus restricts the word all to such commands alone as are contained in the Law of Moses. Certainly these were what Christ chiefly referred to.
For they say, i.e., command, and do not. They teach and order well, but they live ill. They both break the law, and scandalise their subjects by their evil example, and thus incite them likewise to break the law. For as one hath said, "The whole world comports itself according to the king's example," we may add, of the Teacher's likewise. For men give wore credit to deeds than they do to words. Christians ought to bear in mind these words of Christ when they see certain Bishops, Pastors, and Magistrates not living in accordance with the law of Christ.
23:4
For they bind... upon men's shoulders; Arab. upon their necks; Gr. δεσμεύουσι, i.e., they bind and, as it were, gather them together in heaps. This signifies both the multitude and the heavy weight of the precepts with which they burden the people. Unbearable; Vulg. Gr. δυβάστακτα, as English version, difficult to be borne, rather than impossible. Such were the numerous precepts, beyond what the Law required, concerning oblations, tithes, first-fruits, &c. Consider only the vigorous observance of the Sabbath, which they enjoined, so that they would not allow Christ to heal the sick on that day, nor suffer His disciples to satisfy their hunger by plucking ears of corn.
Move them; Vulg. Syr. and English Version, touch them. As S. Chrysostom says, "He shows that theirs was a double wickedness, both because they wish the multitude to live in the strictest possible manner, without the least indulgence, and because, indulging themselves inordinately, they assume great licence. Which things are the very opposite of what is required in a good prince. For such a one permits himself no indulgence, but is mild towards his subjects, and ready to bestow pardon."
23:5
All things that they may be seen; Gr. θεαθη̃ναι, i.e., be a spectac1e. He notes their vain ostentation of sanctity in praying in the public streets, &c.Christ here touches upon the root of the incredulity of the Scribes, that they would not believe in Him, because they sought after vainglory and the applause of men. "For it is impossible," says S. Chrysostom, "that he who covets the earthly glory of men should believe in Christ preaching heavenly things."
They make large their fringes; Vulg. They prolong the fringes of their cloaks; Syr. They, the Jews, interpreted too literally the words of Deu 6:8, "Thou shalt bind them, i.e., the precepts of God, for a sign upon thine hands, and they shall be moved (Vulg.) before thine eyes." They bore certain pieces of parchment about their arms and foreheads. Whence they were called armlets and frontiers. They did this that they might strike against their eyes and foreheads, and admonish them to meditate upon and keep the Divine Law. The words inscribed upon the pieces of parchment were, "Hear, O Israel, the Lord our God is one Lord." "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength." They were called phylacteries, from φυλάττω, to guard, to keep, because they put them in constant remembrance of observing the law. For a similar reason, in Num 15:38 and Deu 22:12, the Lord commanded the Jews to wear fringes, threads depending from the lowest skirt of their garments, and that they should be of a light blue or dark blue colour, as men who professed and lived the heavenly life by keeping the law. S. Jerome adds that the more devout Jews were wont to insert very sharp thorns in these fringes, that being pricked by them as they walked, they might be always reminded of the Divine Law. All these things the Pharisees wore larger and broader than other people, that they might appear to all to be stricter observers of the law, although they made but little of it in their minds. "Not understanding," says S. Jerome, "that these things should be carried in the heart, not in the body, for bookcases and chests have books, but have not therefore the knowledge of God." Moreover, S. Chrysostom, by philacteries, understands amulets worn to preserve health, for such the Scribes esteemed the pieces of parchment described above. In the same way, some Christians wear the Gospel of S. John about their necks as a kind of charm to preserve health.
23:7
And salutations in the market-places; Vulg. in the forum. S. Chrysostom says, "They love the first salutations, not only as regards time, that we should salute them first, but also as regards the voice, that we should cry out, 'Hail, Rabbi;' and as regards the body, that we should bow the head to them; and as regards place, that we should salute them in public." Wisely saith R. Matthies in Pirke Avoth, "Always be the first to salute every one. Be the tall of lions, and not the head of foxes; that is, be the lowest among good and honourable men, not the chief among deceitful, proud, and impious ones."
Rabbi, from רב, i.e., much or great, because a great man, such as a Rabbi, or Doctor of the Law, was equivalent to many persons, as excelling others in learning and authority. Well saith R. Benzoma in Pirke Avoth, "Who is a wise man? He who willingly learns of all, according to the words, 'I had more understanding than the aged, because I sought Thy commandments.' Who is the mighty man? He who rules over anger, and his own spirit, according to the saying, 'Better is the patient man than the strong, and he that ruleth his spirit than he that taketh a city' (Pro 16:32). Who is the rich? He that is contented with his own, as it is said (Psa 128:2), 'Thou shalt eat the labour of thine hands; O well is thee, and happy shalt thou be.' Who is honoured? He that honoureth others, as it is written, 'Him that honoureth Me I will honour, and they that despise Me shall be lightly esteemed. '"
23:8
But be not ye called Rabbi, &c. He forbids the ambition of the Scribes and Pharisees, who desired to be honoured and called Rabbi above Christ, yea, even to the exclusion of Christ. But it is lawful to desire a doctor's degree, as a testimony of learning, that by it we may obtain authority, and preach, and have influence with the people, and by this means gain the greater fruit. Wherefore the Council of Trent (sess. 24 c. 12) orders that all dignities, and at least the half of canonries in cathedral and collegiate churches, should be conferred only upon masters and doctors, or at least licentiates in theology or canon law. Christ does not say, do not be, but do not be called, Rabbi. Christ does not forbid the doctor's degree, but the proud ambition of the name, that by it a man should please himself and despise others, as though he had his knowledge and learning from himself, and not from Christ, which was what the Scribes did. Therefore He adds the reason, for one is your Master, even Christ. He means, there is one chief Rabbi over all, of whom all others are the disciples, and all are brethren, equal one to another. Therefore let none of them proudly lift himself above the rest, and wish to be called Rabbi, as though he were of himself a doctor and master of others, for this is a wrong done to Christ, who alone has all wisdom in Himself, and is the only supreme Doctor of all, who indeed makes them doctors. And in this lower sense Paul himself, as S. Jerome says, with modesty calls himself the doctor of the Gentiles.
23:9
Call no one your father upon earth, &c. He means in the sense of the prime author of life and the preserver of all things, as though ye entirely depended upon any but God. This was what the Gentiles and Atheists did, and others who trusted in men rather than in God. That this is the meaning, is plain from the reason which He subjoins, for one is your Father, &c. "Of whom the whole family in Heaven and earth is named" (Eph 3:15). God therefore is the only real Father of all, forasmuch as He only gives soul and life, creates, and preserves. In comparison of Him, says S. Jerome, earthly fathers are only so in a figurative sense, and ought not therefore insolently to command their children, but ought to submit themselves together with their children to God, the chief Father of all.
Neither be ye called, i.e., be not ambitious of being called masters; Vulg. magistri; Gr. καθηγηταί, or governors, moderators; Syr. rulers; for One is the Ruler and Orderer, Gr. καθηγηής, of jour life, that is, Christ. He Himself, in the first place, by Himself teaches us, and leads us by the way of virtue to heavenly glory. All others teach as they have been first taught by Him. Secondly, all others only teach in words that sound in the outward ears, like a tinkling cymbal; but Christ makes known their meaning inwardly to the mind. For, as S. Chrysostom says, "it is not man who gives man understanding by teaching, but exercises by means of admonition what has been ordained by God." Thirdly, all others only show what the law commands and what God requires; but Christ gives grace to the will, that we, when we hear the things which ought to be done, may indeed constantly fulfil the same.
23:14
He that is the greater of you, &c. "He teaches," says S. Chrysostom, "that the disease of vainglory must be got rid of by humility." And Origen says, "If any one ministers the divine words, knowing that it is Christ who produces fruit by His means, he by no means holds himself forth as a master, but a minister." Whence it follows, He that is the greatest, &c., because even Christ Himself, who is the true Master, hath professed Himself to be a minister, in that He saith, I am among you as he that ministereth; and well does He add after the whole saying, He that exalteth himself shall be abased; but he that humblest himself shall be exalted. These words are true as applied both to God and men, says Remigius. For both God and men exalt the humble and depress the proud. "Glory follows them that flee from it, and flees from those who pursue it. God will bring down insolent pride from its lofty height, and will raise up humility to glory," says S. Hilary. Blessed Peter Damian gives a memorable example (Epist. 15). There was, he says, a certain bold and warlike clergyman, who became great by means of his pride and his arms. And he had in consequence a quarrel about certain estates with another powerful man, which he determined to decide by the fortune of war, and the troops of both were drawn up in battle array. The clergyman before the battle went into a church and heard Mass. It chanced that the words of the Gospel were read, All that exalteth himself shall be abased. When he heard them he said insolently, or rather blasphemously, "These words are falsified in me, for if I had humbled myself I should never have become as great as I am." By and by, in the heat of battle, his horse being very thirsty, ran, contrary to his wish, to some water that was near. He struck his horse with his shield, in order to cause it to return into the battle, when, behold, an enemy's sword transfixed that blaspheming mouth of his like a thunderbolt, and slew him, humbling his pride and casting him down to the ground, showing that the words of Christ are indeed true. Ver. 13. Woe unto you, Scribes, (Mat 23:13) &c. Observe that, as Christ enumerated eight beatitudes, repeating the word blessed eight times in S. Matt. v., so does He here bestow eight maledictions upon the impious Scribes, eight several times repeating the word woe. Christ the new Lawgiver imitates Moses, the ancient lawgiver, who promises many blessings to those who keep the law, and threatens with as many curses those who break it. Thus Origen. Moreover, the word woe is partly prophetic of the grave punishment which should fall upon the wickedness of the Scribes, and is partly condoling and pitying in its signification. Whence Basil says, "This word woe, which is prefixed to intolerable pain, applies to those who were soon afterwards to be destroyed by dreadful punishments." The word woe therefore presupposes a deadly fault, for it threatens the punishment of hell, as Christ explains in ver. 33 (Mat 23:33). For ye shut, &c."I indeed open to all the kingdom of Heaven; for I preach, repent ye, for the kingdom of Heaven is at hand. For this kingdom has been shut for four thousand years, through dam's sin. I, expiating that sin by My death, will now open it, that whoso believeth in Me and followeth My life, may enter into the open kingdom. Wherefore many of the Jews, being aroused by My preaching, are striving to enter in. But you, O ye Scribes, turn them away, and shut Heaven against them by your vain and perverse traditions, which ye instil into their minds." For, as S. Chrysostom says, "The kingdom of Heaven is Holy Scripture; the door is the understanding of Scripture, or Christ; the bearers of the keys are the Scribes and Priests; the key is the word of knowledge; the opening of the door is interpretation. Ye also cause men to offend by your wickedness and evil example; and because ye calumniate and persecute Me, and draw them away from believing in Me, which is the road to Heaven. For I am the door, because by Me alone there is entrance into Heaven." Tropologically, they shut up the kingdom of Heaven who excommunicate any one without cause. For ye enter not in yourselves, &c. This is a grievous sin. For if, says S. Chrysostom, it is the part of a doctor to recall the erring, he who draws those who are going on safely into error is altogether a son of perdition, yea, he is a pestilence itself. Wherefore such a doctor deserves, and brings upon himself as many hells as the number of souls whom he corrupts and destroys, because he is not a teacher and promoter of salvation, but a betrayer. Ver. 14. Woe unto you, &c. Because ye devour, that is, exhaust, the substance of widows, in extracting money from them by selling them under a feigned appearance of sanctity your long public prayers. This is why He adds in explanation, making long prayers. Gr. προφάσει μακζα̃ πζοσεχόμενοι, praying at length as a pretext.
Wherefore ye shall receive greater damnation. The Syriac translates, ye are about to receive the extremest judgment; both because ye rob from widows, and because, as Chrysostom says, ye paint avarice the colour of religion, that iniquity may be loved, being esteemed as piety. Ye also imbue widows with your own errors and wickedness. Wherefore ye ought to receive the punishment of your own sin and the guilt of their ignorance, as S. Hilary says.
Woe unto you... hypocrites, &c. Instead of hypocrites, the Syriac has here and in the verses which follow, acceptors of persons. Proselyte means the same in Greek as advena, or stranger, in Latin. A proselyte was one who was converted from heathenism to Judaism, and became attached to the Jewish Church and religion. In Hebrew proselytes are called gerim. Christians call such persons neophytes. The Scribes strove to turn many Gentiles to Judaism, for the sake of ambition as well as avarice, that they might augment their oblations. Sea and land, that is, the whole world.
23:15
Ye make him the son, that is, guilty, worthy of hell, twofold more than yourselves; Gr. διπλότεζον υ̉μω̃ν. For, as Euthymius says, it is the same as in nature, that scholars easily surpass their teachers in vice. "Because," as Chrysostom says, "being provoked by the evil example of their teachers, they become worse than them, especially when they are stirred up by the words and examples of their teachers." Again, many proselytes, when they see your evil doings, return to heathenism. For he who relapses commits a greater and, as it were, a double sin.
23:16
Ver. 16. Woe unto you, (Mat 23:16)&c.... but if he shall swear by the gold of the temple, &c., the gold, that is, which he has vowed to pay. Instead of he is a debtor, the Arabic translates he has sinned, that is, he does not pay what he has sworn. Observe (from the words in Mat 5:34), that the Scribes thought from what God had commanded, that they should swear by Him alone, an oath by any creature was not an oath, nor obligatory; but being blinded by avarice, they excepted such things as, being offered to God, filled their own coffers, as if these alone were to be accounted most sacred. Wherefore they are rightly called by Christ blind guides. Moreover, the Scribes were wont to say that the oblations were more holy than the Temple itself, "that they might make men more ready for offerings than for prayers," says the Gloss. He calls the gold which was cast into the treasury of the Temple for maintaining its ministers the gold of the Temple. Truly says the Gloss, "He that swears by a creature, swears by the Deity which presides over the creature."
23:17
Ye fools and blind, &c. This reasoning of Christ is clear, and convicts the Scribes of folly. Holiness is properly interior virtue, and the grace which sanctifies the soul. But the Temple is here called holy by metonymy, because it is set apart for holy things, such as the offering in it of prayers and sacrifices to God. This, therefore, was only an external holiness which the temple communicated to the other things offered in it to God. Wherefore the Temple was more holy than anything offered in the Temple, and therefore an oath made by the Temple was more binding than an oath made by the gold offered in the Temple.
23:18
And whose shall swear by the altar, &c. The same reasoning applies to the altar which Christ has already applied to the Temple.
23:19
The altar which sanctifieth, Syr. consecrates, the gift. A gift offered to God is not properly sanctified, so that it should be in itself righteous or holy, but it is said to be sanctified extrinsically, because it is offered to God, and thus sanctified. Mystically: S. Augustine says (1 Quæst. Evang. 34), "The Temple and the Altar is Christ. The gold and the gifts are the praises and sacrifices which are offered in Him and by Him." Origen says, the altar is the heart; the gifts are prayer and fasting, which the heart makes holy.
23:21
Whoso shall swear by the temple, &c. That is, he swears by God, who has His throne in the Temple, that He may be worshipped there. For the sacred majesty and holiness of God are supposed by men to abide in the Temple. Whence, S. Nilus says, "Come to the church as to Heaven."
23:22
And he that sweareth by heaven, &c. For by the common usage and belief of men, he who swears by God, who only is infallible, and the uncreated Truth itself, calls Him to attest what he says or promises. Wherefore, he who swears by Heaven, swears by God, the King and Lord of Heaven, and calls Him to witness. Ver. 23. Woe unto you, (Mat 23:23) &c. Tithes were sanctioned by God in the law. Whence R. Achiva says in Pirke Avoth, "Tithes are the bulwark of riches," because they defend and preserve them. "Tradition is the bulwark of the law. A vow is the bulwark of abstinence; silence, of wisdom."
23:23
Mint, a herb of sweet smell, which is often put into broth. Anise, says Pliny, is of efficacy against flatulency and pains in the stomach.
And ye have left, &c.... judgment, i.e., justice and equity, passing unjust sentences, so as to favour your own friends and those who offer you gifts. Mercy, because ye rigidly and cruelly exact tithes of widows and the poor. And faith, i.e., fidelity in words and compacts. Or faith in God, and Christ who has been sent by Him. Therefore, ye are unbelievers, in that ye lack faith, hope, and charity, which are the things that God above all requires, according to the words in Micah vi. 8, "I will show thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" These care the things which ye ought to have done, and not to omit the others, such as the tithing of mint, which was either commanded or permitted by the law.
23:24
Ye blind guides which strain out, &c.; Gr. διϋλίζοντες, i.e., straining, purifying, draining wine, milk, or oil from gnats or other impurities or dregs, by means of a strainer of linen, or other such material. As Apuleius says of the Gymnosophists, "They know not how either to cultivate land or to strain gold." Swallow a camel. For camel, Cajetan puts wrongly asilum, a gadfly, an insect which makes a horrid noise. All the codices, Greek, Latin, Syriac, and Arabic have camel, which is properly opposed to gnat, as something very large to something very small. The sentence is proverbial, and means, "Ye have exact care of trifling things, such as tithing of herbs, lest any one should defraud you in the smallest possible degree; but you at the same time commit, without any scruple, all manner of injustice, rapine, and other wickednesses, as big, as it were, as camels, which ye may be said to swallow down." As it is said in job xv. 16, "Who drinketh iniquity like water." "Christ derides the zeal of the Scribes," says Origen, "in being so scrupulous about very trifling things, and so free and bold in the commission of great crimes; in being superstitious about ceremonial washings, but devoid of true relation and charity." They have those who are like them among Christians even now, who scrupulously recite the rosary, and fast in honour of the Blessed Virgin, and withal are guilty at the same time of luxury, rapine, theft, &c. Proverbs with a similar meaning are: "To draw water from a fountain to fill the sea." "To strip one who is bare, to heap garments upon those who are clothed." "He takes a candle to add to the sunlight." "To hunt a dog with a lion, a hare with an ox." Mystically: S. Gregory understands by the gnat, Barabbas; by the camel, Christ. This is what he says (lib. 1, Moral c. 6), "The gnat wounds in humming but the camel of its own accord bends to receive its burden. The Jews, therefore, strained out the gnat, because they asked that the seditious robber might be set free. But they swallowed the camel, because by their cries they strove to destroy Him, who of His own will had come down to bear the burdens of our mortality." Ver. 25. Woe unto you, (Mat 23:25)&c. This is another parable, in which Christ calls man a cup and a plate. The body and external goods He calls the outside of the cup and the platter. The soul and the conscience He calls that which is within. The meaning is, "You, O ye Pharisees, studiously wash and cleanse your hands, your bodies, the cups and plates and glasses out of which ye eat and drink, but ye fill your conscience with the uncleanness of rapine and every sort of wickedness. Whereas ye ought to take chief care that your conscience should be purified, for it is that alone which makes us clean in the sight of God, as it is also that from which flows all impurity of acts and deeds. It is the conscience which is the source of the goodness or wickedness of actions. Wherefore, if the conscience be clean, all other things will be clean also." Briefly and simply we may explain thus. "Ye are zealous to cleanse the external cups and plates, out of which ye eat and drink; ye neglect to cleanse by repentance the interior cups and dishes of the conscience, which are filthy with sin."
23:25
Full of uncleanness, Vulg. The translator had in his Greek text, α̉ καθαρσίας, where we now read α̉δικίας, or α̉κζασίας, i.e., intemperance. It means, "Ye think ye are defiled, if ye drink out of a dirty cup; but ye do not think ye are defiled by intemperance, when ye are drunken. But it is intemperance which defiles the soul, not a dirty cup."
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Thou blind Pharisee, &c. "O thou who art a teacher of others, and art blind thyself, cleanse first thine own mind and inward conscience, then shall all outward things become clean unto thee." Vers. 27, 28. Woe unto you... full of iniquity; Gr. α̉νομία, i.e., perversion of the law. "Ye simulate an outward zeal for the law, whilst inwardly ye despise and pervert it." Appositely says Auctor Imperfecti, "Tell me, O hypocrite, if it is good to be good, why do you not wish to be what you wish to appear? It is more base to be what it is base to appear: and what it is beautiful to appear, it is beautiful to be." "Moreover, there are many in our days like the Pharisees," says S. Chrysostom, "who take the greatest care of cleanliness and outward adorning, but whose souls have no ornaments; yet who fill their souls with worms and gore and an inexpressible stench; who fill them, I say, with wicked and absurd lusts."
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Ver. 29. Woe unto you... because ye build; Vulg. who build, the combs, &c. For although this was in itself a holy and religious thing, yet in the Scribes it was vicious and wicked. S. Chrysostom gives three reasons 1st. He says Christ does not blame the work, but the intention. They did it for pomp. But as regards pomp, what does it profit them to be praised when they are not, and to be tormented when they are in hell? 2d. Because, without reason, he honours the just, who despises justice; and the Saints cannot be the friends of those to whom God is an enemy. 3d. Because the martyrs take no pleasure in being honoured with money which has caused the poor to weep. For the Scribes exacted money from the poor, that they might build with it magnificent monuments to the Prophets, or rather for their own glory. And 4th, and principally, Christ here blames the Scribes for building monuments to the Prophets, because at the very time they did it, they were thinking how they might kill other and greater prophets, such as Christ Himself and His disciples. And this was why they seemed to imitate the murders and the sacrileges of their fathers, and to give an implied consent to them. As though He had said, "Ye bury the prophets who were slain by your fathers; and ye have a like desire to kill and bury Me. Rightly, therefore, do ye bury the Prophets whom your fathers slew; just as the sons of robbers bury those whom their fathers have murdered, that they may conceal the crime." So Origen, S. Jerome, and others. By adding the word hypocrites, He intimates that they built the tombs of the Prophets, not from true, but merely pretended piety, that they might hide their own wickedness; and that they might appear religious defenders of the law, and that it was out of zeal for righteousness that they persecuted Christ unto the death, as though He were a breaker and an enemy of the law. And herein was a twofold wickedness. First, the compassing the death of Christ; secondly, hypocrisy, because of the pretence that they did it in order to vindicate the law. Somewhat similarly, when the Emperor Caracalla had slain his brother Geta upon his mother's bosom, being persuaded by his servants to enrol his brother among the gods, with the object of veiling the crime, cried, "Let him be a god if you please, so long as he is not alive." Thus the Scribes did not wish Christ and the Prophets to live, lest they should reprove their evil deeds. They preferred to kill them, and to cover the crime by building them magnificent sepulchres. Wherefore, Auctor Imperfecti says, "The Jews always held departed Saints in honour, and despised and persecuted living ones." There are persons who act in a like manner among Christians even now. Ver. 30. And say, &c. They deceive themselves, and utter falsehoods. For if they killed Christ, the Prince of the Prophets, because He reproved their wickedness, surely they would have killed the Prophets, who were wont to do the same.
23:31
Wherefore ye testify against yourselves, &c. That is, you testify that you are the sons of those who murdered the Prophets, and consequently that you have the same disposition and the same propensity to kill those who rebuke your vices, which they had. For children are like their parents. For a father is wont to transmit his inclinations, talents, and views to his children. Hence children "favour their parents." Also there is the example and training of parents, by means of which they influence their children to do the same things that they do themselves. Ver. 32. Fill ye up then; Arab. ye fill up, &c. That is, by killing Me and the Apostles, as your fathers killed the Prophets. These words of Christ are not a command, but a prediction. It is as though He said, "I do not command, but I permit and foretell that you, O ye Scribes, by killing Me, will fill up the measure of your fathers, who slew the Prophets; and when this measure has been filled up, God will, at one and the same time, avenge both your own and your fathers' crimes, by the extreme destruction which He will bring upon Jerusalem by Titus and Vespasian." From this and the 35th and 36th verses Theologians teach that God has decreed to kingdoms and states and individuals a certain measure of sins, before He fully and perfectly punishes them. But by and by, when they have been completed, then He punishes all at the same time most fully. Thus Christ looked for the killing of Himself and His Apostles before Jerusalem was overthrown. So, also, God said to Abraham (Gen 15:16), "The iniquity of the Amorites is not yet full." Auctor Imperfecti says, God does not immediately punish a nation or a city when they sin, but waits for many generations, and sometimes threatens, and sometimes chastises in part, that the longer He waits the more just may be His judgment. But when God does determine to destroy that city or nation, He seems to avenge upon them the sins of all the preceding generations; as though that generation alone suffered what all the previous ones deserved. Thus God commanded Saul to blot out the posterity of Amalek on account of the wickedness of their parents, and their perpetual hostility to Israel (1Sa 15:16). The reason is, because children and descendants are counted as one with their parents; hence the merits or demerits of the parents are imputed to the children, when, indeed, children imitate the wickedness and manners of their parents. Then, indeed, when the measure of sins predetermined by God is filled up, they suffer for their own and their fathers' sins. Observe, however, that children are not punished more grievously than their own sins deserve, but because they imitate their parents' sins, and fill up the measure of iniquity. Hence it comes to pass that the anger of God burns against them when it would not have so fiercely burned unless they had filled up that measure. And in this sense and for this reason children are said to have visited upon them the sins of their parents, because God, in punishing, looks to the offences of both, according to Deu 5:9, "A jealous God, rendering the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate Me." Ver. 33. Ye serpents, &c.... the damnation of hell, wherewith I will condemn you in the day of judgment as Christicides and Deicides. He calls the Scribes serpents and vipers, because of their serpentine disposition, and wish to slay Himself and His Apostles. Ver. 34. Therefore, behold, I send, &c. Observe the word therefore, that it expresses from the preceding verse an effect, as it were, from a cause. It means, "because ye, as serpents and vipers, will kill Me, your Messiah, for which wickedness ye will be cut off and condemned to hell. I have had pity upon you, and will send to you My disciples after My death, that they may avert from you this destruction, that they may arouse you to repentance and faith in Me. But I foresee that ye will slay them also, as I have predicted in the 32d verse."
23:34
I send. Luk 11:49 says, The wisdom of God hath said, that is, indeed, Christ Himself.
Prophets, and wise men, and Scribes. Luke has Prophets and Apostles. S. Jerome says "This marks the various gifts of Christ's disciples. Prophets, who foretell things to come; wise men, who know when they ought to speak the word; Scribes, those learned in the law."
Some of them ye shall kill, as S. Stephen by stoning, James the greater by the sword; and crucify, as S. Simeon, Bishop of Jerusalem, successor of S. James (see Euseb. H. E. ii. 32); and some of them ye shall scourge, as Peter and the Apostles (Acts iv. and v.), and persecute from city to city, like Paul and Barnabas (Acts xiii. and xiv.). Tropologically: Origen says (hom. 23, in Num.), "And I, this day, if I will not hear the words of a Prophet, if I despise his warnings, stone that Prophet, and as far as in me lies, kill him." Ver. 35. That upon you may come, &c., righteous blood. That is, of the righteous men who have exhorted others to live justly and holily, both by word and example. Whence S. Luke has, the blood of the Prophets; for a Prophet in Scripture frequently denotes a just and holy man. S. Austin gives the reason for what Christ says in this verse, "Because the imitation of wicked men causes people to obtain not only their own deserts, but the deserts of those whom they imitate." Moreover S. Chrysostom says, "Even as the rewards which all the preceding generations deserved were bestowed upon those who received Christ, so what their wicked ancestors merited came upon the latest Jews."
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Which was shed, &c. Because, although Cain, who slew his brother Abel, was not a Jew by race, yet by his wickedness in killing righteous Abel he afforded an example to the Jews, who were most prone to follow it, in killing the holy Prophets. Thus Cain the fratricide was not the natural, but the symbolical father of the Jews who slew their brethren, Christ and the Prophets. By a like analogy the devil is called the father of all the proud and the wicked. The Jews, even though they knew the Divine vengeance which pursued Cain's fratricide, not only imitated it, but far transcended it by slaying Christ, the Son of God, and His Apostles. We may add, that although Cain was not a direct forefather of the Jews, he was one of their collateral ancestors. He was the brother of Seth, from whom Abraham and the Jews were sprung. But the posterity of Seth married the daughters of Cain, as Abulensis saith (Quæst. 260) (see Gen 6:2). This is probable, but not certain. All that Scripture says is, that from them the giants were sprung, who were the cause of the Deluge, in which they perished. But it does not say that other children were not sprung from them. There were persons who praised this fratricide of Cain, and for that reason were called Cainites, as S. Augustine says (lib. de hæres. c. 18), "The Cainites are so called because they honour Cain, saying that he was a man of the greatest virtue." They also think that the traitor Judas was something divine, and account his wickedness a benefit. They assert that he knew beforehand how great a benefit the Passion of Christ would be to the human race, and for that reason betrayed Him to the Jews to be put to death. They are also said to honour the Sodomites, and those who made a schism amongst the ancient people, Korah, Dathan, and Abiram.
Zacharias the son of Barachias. You will ask who was this Zacharias? There are three opinions. The first that of S. Chrysostom (Hom. de Joan. Bapt.), Vatablus, Arias Montanus, &c. They think that he was the Zachariah, the last but one of the twelve minor Prophets. For he was the son of Barachiah, but we nowhere read that he was slain between the Temple and the altar. The second and more probable opinion is, that he was the Zachariah who was the son of Jehoiada, who, with base ingratitude, was slain in an awfully sacrilegious manner by King Joash in the most holy place, that is to say, in the court of the Priests, which was between the Temple, or the holy place, and the altar of burnt-offering; for this altar was in the court of the Priests (2Ch 24:21). So Abul. (Quæst. 2I5), S. Jerome, Bede, Tertullian (Scorpiace, c. 3), "Zachariah is slain between the Temple and the altar, marking the stones with indelible spots of blood." For although there were other Prophets slain by the Jews after Zachariah, he is the last whose murder is related in Scripture. Add to this that Scripture makes mention only of the blood of Abel and this Zacharias as crying for vengeance. Of Abel's it is said (Gen 4:10), "What hast thou done? The voice of thy brother's blood crieth unto Me from the ground." And of Zacharias (2Ch 24:22), "Who, when he was dying, said, 'The Lord look upon it, and require it.'" Chrysostom says, "He makes mention of Abel to show that they would kill Christ and His Apostles out of envy, as from envy Cain slew Abel; of Zacharias, because the holy man was slain in the holy place." You will say, this Zacharias was the son of Jehoiada, not of Barachias. S. Jerome answers that Jehoiada was also called Barachiah, perhaps because Barachiah in Hebrew signifies "the blessed of the Lord." And it is plain that Jehoiada, who was a very holy man, was such. S. Jerome adds, "In the Gospel which the Nazarenes make use of, we find, instead of the son of Barachias, the son of Jehoiada." The third opinion is, that this Zacharias was the father of John the Baptist, concerning whom there is a tradition that he was slain by the Jews because he proclaimed the advent of Christ, saying in his Canticle, "And thou, child, shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare His ways;" and because he had hidden his son John from Herod, the murderer of the innocents, who sought to kill him on account of the miracles which happened at his birth. For this Zacharias was the last of the Prophets. For John, his son, was rather an index to a present Christ than a Prophet of a future one. Again, that this Zacharias was the son of Barachias is attested by S. Hippolytus, the martyr, who is cited by Nicephorus (H. E. ii. 3). S. Jerome rejects this as apocryphal; but the same thing is asserted by S. Cyril, against the Anthropomorphites, Peter of Alexandria (in regula Eccles. can. 3), S. Epiphanius (lib. de vit. et obit. Prophet.), Baronius (in apparat. Ann.), S. Thomas (in Catena). Origen, Theophylact, Euthymius, and S. Basil (Hom. de humana Christi generat.) add that this Zacharias was slain by the Jews because, after the birth of Christ, he placed the Blessed Virgin as a virgin among the virgins in the Temple. But this is difficult to be believed, for reasons given by Baronius and Abulensis. Ver. 36. Verily I say, &c. The vengeance for these crimes of My death and the death of My Apostles and others shall come upon the Jews under Titus. Ver. 37. Jerusalem, Jerusalem, &c. He repeats Jerusalem twice, to express the depth of His grief and compassion. It is as though He said, "O Jerusalem, city of God, chosen by Him and beloved above all other cities, which He has adorned with so many graces and benefits, the law, the Temple, priesthood, doctrine, enriched with a kingdom, Prophets, miracles, thou hast always been ungrateful for all these things. Thou hast slain the Prophets, and soon thou wilt kill Me and My Apostles. Wherefore thou hast become a wicked and lost city, destined by God to be destroyed and burnt by the Romans." By city, the inhabitants, especially the Priests and magistrates, who chiefly were guilty of the blood of the Prophets, are meant.
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That killest the prophets. S. Luke says that Christ added, it cannot be that a Prophet perish out of Jerusalem: it was the appropriate work of Jerusalem to kill the Prophets.
How often have I wished, formerly by the Prophets, and now by Myself and the Apostles, to gather into My bosom, to bring back to the one God and the one faith, thy sons, that is, thy citizens, who are scattered unto various errors, and are hurling themselves into the perils of Gehenna. For nothing disperses like sin, and nothing so gathers us to God as virtue, says Theophylact.
As a hen gathereth her chickens, wandering in different directions, under her wings, to cherish and warm them, and defend them from the hawk. Christ compares Himself, and His love and solicitude to save the Jews, to a hen cherishing her chickens under her wings. First, because hens love their young ones above all other birds, and manifest the greatest care and protection over them, says S. Chrysostom. Thus a hen calls and clucks, so that even if she cannot see her chickens, they may recognise their mother by her call. Whilst sparrows, swallows, storks, are only recognised by the parent birds whilst they are in their nests. Christ has loved us with supremest love, "being made Himself," says S. Hilary, "as it were, an earthly and domestic bird, being anxiously solicitous for us all through His life, teaching, sighing, and groaning, in order that He might save us." 2. Neither sparrows, nor thrushes, nor ducks, nor any other birds become so weak when they have young as the hen does, whose voice "becomes hoarse," says S. Augustine (in Psa 59): "the whole body becomes neglected, the wings droop, the feathers become loose, and all this is the effect of maternal love. Thus Christ gathered all nations, like a hen her chickens, Who became weak for our sakes, receiving flesh from us, that is, from Human nature, was crucified, despised, slapped with the hand, beaten, hung on the cross, wounded with a lance. Therefore this is of maternal infirmity, not loss of majesty, that inasmuch as He shared with us in our infirmity, He might release us from our sins." 3. The same Augustine says on the words in the 91st Psalm, "Thou shalt be safe under his feathers," "If a hen protects her young ones under wings, how much rather shalt thou be safe under the wings of God, against the devil and his angels, who fly round about like hawks, that they may carry off the young chickens." 4. The word in the Greek for hen is ό̉ζνις, which is a generic name for any bird, but the Vulg. does well to translate it by gallina, a hen. For, as S. Augustine says, it is wonderful what love almost all birds, but especially the hen, show in cherishing and protecting their young. 5. A hen with a branch of rue under her wings, says Pierias, is the hieroglyphic of security. Afranius, in the particulars which Constantine ordered to be collected about agriculture, says that hens will be safe from the cat if a little bunch of wild rue be tied under one of their wings. Democritus says further, that the same herb will protect them from foxes, and from every other hostile animal. Such security, only in a far higher degree, does Christ afford to His people. 6. A hen is the symbol of fruitfulness. It often lays an egg a day, and sometimes two in a day. And one egg occasionally produces two chickens. What is more fruitful than Christ? Again, a cock and a hen are the symbol of watchfulness and guardianship. What is more watchful than Christ? Tropologically: a hen is the Church and her Priests. For, as Auctor Imperfecti says, "As a hen that hath young ones does not cease to call them, but with assiduous clucking checks their straying away; so also ought Priests not to cease by their teaching and zeal to correct the negligence of an erring people. And as a hen that hath chickens not only warns her own young ones, but even loves as her own the young of any bird excluded from those to whom they belong; so likewise does the Church not only study to call her own Christians, but Gentiles and Jews also, if they be brought to her; she quickens them all with the warmth of her faith. She regenerates them in baptism, she nourishes them by preaching, and she loves them with maternal charity." 7. There exists the figure of a hen with the motto, "Where Christ has been received, there is nothing sad." Also, 8. The eggs of hens are said to be useful in various complaints, such as pains in the eyes and gout. So likewise is Christ the best Physician of all the infirmities of souls. 9. When a hen is in any peril which threatens herself alone, as from a kite, or a cat or dog, she flees. But if she fears danger for her young ones, she gathers them under her wings, and strives to protect them by every means in her power. She will often fight for them with her wings, her beak, and her whole body. So Christ fought for us against the devil and sin unto death, even the death of the cross.
And ye would not: because ye will pursue Me with hatred even unto death, and will not suffer your citizens to be converted unto Me and your God. This, as I have already observed, is especially addressed to the Scribes and rulers. Ver. 38. Behold your house, &c. That is, the Temple, says S. Jerome and Theophylact; but more correctly, the city of Jerusalem and the whole region of Judea, which, as the punishment of such black ingratitude, was to be laid waste by the Romans, under Titus. There is an allusion to Jer. xii. 7, "I have left my house, I have forsaken my inheritance." For when Jerusalem was forsaken by God, it became the synagogue of Satan, and so the prey of the Roman eagles under Titus and Vespasian, who partly slew the Jews, partly led them away captive, and partly scattered them over the whole world.
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For I say unto you, &c. "I will withdraw Myself from you into Heaven; and ye shall see Me no more upon earth, until the Day of judgment, when I will condemn your unbelief." Some take this verse to refer to Christ's solemn entry into Jerusalem on Palm Sunday, when the Jews cried aloud to Him, Hosanna, Blessed is He that cometh in the name of the Lord. But this is clearly an erroneous opinion, for this triumphal entry was already past, as is plain from chap. xxi. 1, &c. These words were spoken by Christ after Palm Sunday, three days before His crucifixion. So the Fathers and Commentators, passim. I say then that Christ is here speaking, concerning the end of the world and the Day of Judgment. This is the opinion of S. Chrysostom, Theophylact, S. Augustine (de consens. Evang. lib. 2, cap. 75). As though He had said, "You, O ye Scribes, who constantly contradict and calumniate Me, saying that I am not the Messiah, but that I cast out devils by Beelzebub, shall not see Me from by and by, that is, after the few days before My death, in which I shall be conversant among you, until the Judgment Day, when ye shall be compelled, even against your will, to acknowledge Me as Messiah, the Son of God, and your Judge as well as the Judge of all men; and to cry Hosanna, if not with your outward lips, at least in your hearts and minds, though against your will. Then shall ye see that I was, and am Blessed, I who came in the Name of the Lord, inasmuch as I was sent by God the Father to redeem and save all mankind, then, I say, when ye ought to have worshipped and adored Me." Secondly, it is possible that this passage may be understood of the Jews, who about the end of the world shall be converted to Christ by the preaching of Elias, and who, when He shall presently come to judgment, will acknowledge Him to be Messiah, the Blessed of the Lord. As though He said, "You, O ye Jews, do not wish to acknowledge Me as Messiah, and persecute Me as a false Christ, even unto death; but your posterity in the end of the world will acknowledge and worship Me. On them, therefore, I will bestow My grace and glory, but you I will condemn to everlasting punishment. And this will be to my praise and honour and glory, but to your shame and everlasting contempt." Thus does Christ prick the hard and unbelieving hearts of the Jews. This was prophesied by Hos 3:4, &c., to which Christ here makes allusion.
23:1
Supra ostensum est quomodo Pharisaei et Scribae provocati sunt ex gloria Christi, et etiam ex sapientia eius, qua colliserat eos, nunc autem ostendit quomodo ex iustitia qua eos arguebat: et duo facit. Primo instruit aliquos; secundo redarguit. Secunda ibi vae autem vobis, Scribae et Pharisaei. Circa primum duo facit. Primo ostendit eorum dignitatem; secundo aperit eorum intentionem in usu auctoritatis, ibi omnia opera sua faciunt ut videantur ab hominibus. Circa primum tria facit. Primo commendat eorum auctoritatem; secundo docet exhibere obedientiam cum cautela; tertio assignat rationem. Secunda ibi omnia ergo quaecumque dixerint vobis, servate et facite etc.; tertia ibi dicunt enim et non faciunt. Dicit ergo tunc Iesus locutus est ad turbas et cetera. Ita continuandum est. Dominus intantum eos confutavit, quod nec interrogare audebant, nec respondere sciebant. Sed, secundum quod dicit Chrysostomus, inutilis est sermo qui redarguit et non instruit: ideo convertit se ad turbas et ad discipulos suos, ut eos instruat. Sciendum autem quod quidam audiunt eum ut discipuli, quidam ut turbae: ut discipuli, qui veritatem percipiunt mente; Io. VIII, 31: si manseritis in sermone meo, vere discipuli mei eritis. Ut turbae, qui veritatem mente apprehendere non possunt. Ideo quandoque convertit sua verba ad turbas, quandoque ad discipulos, quandoque ad utrosque; et diversimode: quia ad discipulos alta dicendo, ut habetur Io. XV, 15: quaecumque audivi a patre meo, nota feci vobis. Quandoque vero ad turbas profert parabolas, sicut habetur supra. Utrisque autem loquitur de necessitate salutis, et talia sunt haec verba.
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Super cathedram Moysi sederunt Scribae et Pharisaei. Cathedra proprie est magistrorum; et ideo illi super cathedram dicuntur sedere, qui sunt successores Moysi; Eccli. XXIV, v. 33: legem mandavit Moyses in praeceptis iustitiarum. Unde illi qui Moysis legem docebant, sedebant super cathedram Moysi. Et in lege continebantur quaedam ad fidem pertinentia, et quaedam ad bonos mores. Ad fidem pertinentia erant ea, in quibus praefigurabatur Christus; unde ipse dicit, Io. V, 46: si crederetis Moysi, crederetis forsitan et mihi. Item continebantur praecepta moralia; Eccli. cap. XXIV, 33: legem mandavit Moyses in praeceptis iustitiarum. Sed notandum quod supra cathedram sedent et Scribae, et Pharisaei, et discipuli Christi: Scribae qui solam litteram considerant; Pharisaei qui aliquantulum de sensu suo interiori; discipuli Christi qui totum perpendunt: et non dicuntur discipuli Moysi, sed Christi; Lc. ult., 27: incipiens a lege et prophetis interpretabatur illis in omnibus Scripturis, quae de ipso erant. Tunc monet eos ad obedientiam cum cautela; et facit duo. Primo hortatur ad obediendum; secundo ad cavendum. Omnia quaecumque dixerint vobis, servate, scilicet in corde, et facite, in opere; Deut. XVII, 9: venies ad sacerdotes levitici generis, et ad iudicem; et post: et facies quaecumque dixerint; et sequitur: sequerisque sententiam eorum. Et apostolus: obedite praepositis vestris. Et hoc est contra Manichaeos qui dicebant legem veterem non esse bonam. Et patet quod sit bona, quia dominus praecepit eam servari. Sed potest quis obiicere: ergo debemus legalia observare, quod est contra doctrinam apostolorum, Act. XV, 29. Sciendum quod semper auctoritas servanda est legislatoris secundum intentionem eius; sed legislator aliqua dicit ut semper servanda, et talia semper debent servari; aliqua vero dicit quae sunt vel ut umbra, ut habetur ad Col. II, 17: quae sunt umbra futurorum. Moralia ergo sunt mandata secundum intentionem legislatoris, ut semper serventur; sed legalia pro tempore tantum, scilicet pro tempore ante Christum. Unde ante tempus illud debent servari, post non: quia qui servaret, iniuriam Christo faceret. Et ponit Augustinus exemplum. Si diceret aliquis: ego comedam cras, haec vox est signum huius rei; et si postquam comedisset, diceret illud idem, non bene diceret. Sic cum ista legalia essent signa Christi venturi, postquam Christus venit, qui servaret ea, non bene servaret. Unde omnia quae dixerint vobis, secundum intentionem legislatoris, facite. Secundum vero opera eorum nolite facere. Hic docet cautelam. Debetis scire quod praelatus praeficitur, ut doceat non solum doctrina, sed etiam vita. Et debemus nos ei concordare quantum ad ea quae docet, quia, secundum quod dicitur ad Gal. I, 9, si quis evangelizat vobis praeter id quod accepistis, anathema sit. Similiter etiam debemus ei conformari in vita. Debet enim esse vita eius nobis in exemplum, sicut vita Christi: unde I Cor. IV, 16: imitatores mei estote, sicut et ego Christi. Isti vero non dissonant a doctrina, sed a vita; ideo doctrina eorum est attendenda, sed vita cavenda.
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Dicunt enim, et non faciunt. Hic assignat rationem. Et primo ponit rationem; secundo exponit, ibi alligant autem onera gravia et cetera. Tu dicis quae dixerint vobis facite, quia dicunt: vos debetis benefacere, sed non faciunt; et ideo non debetis facere secundum opera eorum, quia qui doces non furandum, furaris; Ps. XLIX, 16: peccatori enim dixit Deus: quare tu enarras iustitias meas, et assumis testamentum meum per os tuum? Alligant enim onera gravia et importabilia et cetera. Dominus enim vult exaggerare malitiam eorum quia dicunt, et non faciunt. Si simpliciter dicerent et non facerent, adhuc istud tolerabile esset; sed non sufficit illis, quia adiiciunt praeceptis Dei gravissima onera. Et ideo notatur praesumptio eorum, quia alligant alia onera super onera a Deo imposita, quia faciunt novas observantias, sicut habetur in Mc. VII, 2, quod prohibebant comedere panem, nisi frequenter lavarentur manus; contra illud Is. LVIII, 6: dissolve colligationes impietatis, solve fasciculos deprimentes. Item notatur crudelitas eorum qui imponunt onera, contra illud I Io. cap. V, 3: quia mandata Dei levia sunt. Iugum enim meum suave est, et onus meum leve, supra XI, 30. Item notatur eorum indiscretio, quia si forti grave imponerent, non esset magnum; sed debilibus imponunt onera importabilia: illud enim non potest portari quod superat vires portantis. In Act. XV, v. 10: hoc est onus quod nec nos, nec patres nostri portare potuimus. Item notatur eorum nimia severitas, quia si imponerent onus, et darent indulgentiam, adhuc sufficeret; sed ex quadam violentia praecipiunt. Imponunt in humeros hominum, unde excedunt in dicendo. Item excedunt in non faciendo, quia sunt aliqui homines, qui non volunt perficere totum, tamen volunt aliquid perficere. Item sunt aliqui qui etsi nolunt facere aliquid difficile, volunt tamen aliquid leve. Item aliqui sunt qui etsi non faciunt, habent tamen voluntatem faciendi.
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Sed qui nihil istorum vult, in malitia superexcedit; unde dicit digito autem suo nolunt ea movere; unde non solum non faciebant, sed nolebant ea saltem digito suo movere, idest non inchoare. Item nec etiam levia facere, quae per digitum significantur. Ideo debetis facere quae docent, sed non sequendi sunt quoad opera, quia nec minimum faciunt. Chrysostomus dicit: tales sunt qui magna dicunt, et parva faciunt; tales sunt similes exactoribus tributorum, qui aliis magna faciunt solvere plusquam tributa exigant, ipsi autem sui nihil solvunt. Non te videam magna docentem, sed parva facientem. Unde magis parcet tibi dominus, si declinas ad misericordiam, quam ad severitatem. Omnia vero opera sua faciunt ut videantur ab hominibus. Hic intentionem proponit: et facit duo. Primo aperit eorum intentionem; secundo monet discipulos ad eorum vitationem. Et primo intentionem proponit; secundo exponit, ibi dilatant enim phylacteria sua et cetera. Quae est ratio quare dicunt, et non faciunt? Quia sunt incorrigibiles. Causa autem quare homo sit difficilis ad corrigendum vel incorrigibilis, est quaerere gloriam propriam. Unde Chrysostomus: tolle gloriam inanem de clero, et sine labore alia omnia vitia resecabis.
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Unde ab isto incipit dicens: omnia vero opera sua faciunt, ut videantur ab hominibus; Io. XII, 43: dilexerunt gloriam hominum magis quam gloriam Dei. Unde dicit omnia vero opera sua faciunt, quia non solum unum, sed omnia ut videantur ab hominibus, contra illud quod dicitur supra VI, 16: nolite fieri sicut hypocritae. Nolite ergo assimilari eis. Sequitur expositio: dilatant enim phylacteria sua et cetera. Et facit duo. Primo dicit quod faciunt; secundo quod requirunt amant enim primos recubitus in coenis et cetera. Quid faciunt? Onerosa non faciunt, sed aliqua quae exterius patent, bene faciunt; unde Bernardus: portant vestes sanctitatis, et hoc non est onerosum, quod ostendebant in phylacteriis et in fimbriis. Dicitur enim Deut. VI, 8: ligabis ea in manu tua, et ante oculos tuos. In manu, idest in completione operis, et ante oculos tuos, idest in consideratione tua. Ideo isti volentes gloriam, ut viderentur zelatores mandatorum Dei, scribebant mandata in schedula, et ponebant ante oculos, et illud phylacteria vocabant, et dilatabant magis ista, ut magis viderentur ab hominibus; unde dicitur dilatant enim phylacteria sua. Item de fimbriis legitur Num. XV, 38, quod praecepit dominus ut facerent fimbrias, quia voluit ut discerneretur populus Iudaicus ab aliis populis. Et isti ut magis ostenderent se religiosos, magnificabant fimbrias, et alligabant spinas, ut viderentur se pungere, ut recordarentur se esse Iudaeos. Non ergo exhibent nisi exteriora; supra VII, 15: veniunt ad vos in vestimentis ovium. Et quid requirunt? Ut videantur ab hominibus. Haec autem gloria in tribus ostenditur. In primatu, in reverentia exhibita, et in laude nominis; qui enim quaerit gloriam, quaerit unum istorum, vel omnia.
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Isti autem quaerebant primatum in loco sacro et in loco communi; unde in loco communi dicit amant autem primos recubitus in coenis. Volebant enim sedere in capite mensarum, contra illud Lc. XIV, 8: cum invitatus fueris ad nuptias, recumbe in novissimo loco. Et dicit amant, quia non reprehenditur auctoritas, sed inordinatus appetitus. Quidam enim sunt in primo loco corporaliter, qui tamen in corde sedent in novissimo; et e converso aliquis sedet in novissimo loco, ut dicatur, vide, ille est humilis, et sic etc., sed in primo, corde, quia inde quaerit gloriam. Item quaerunt primatum in loco sacro, quia in Ecclesia; unde dicit et primas cathedras in synagogis, contra illud Eccli. VII, 4: noli quaerere ab homine ducatum, neque a rege cathedram honoris.
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Item appetunt reverentiam, unde dicit et salutationes in foro, idest ut salutentur et honorentur ab hominibus, ut amoveatur capucium coram ipsis, et flectantur genua ante eos; et appetunt vocari ab hominibus Rabbi, idest quod laudentur ut magistri. Origenes refert istud ad illos, qui dignitates appetunt in Ecclesiis: est enim quaedam dignitas archidiaconorum, diaconorum, sacerdotum, episcoporum. Diaconi sunt ut praesint mensis, Act. cap. VI, 2 ss. Unde illi appetunt primos recubitus, qui appetunt locum diaconorum. Item cathedra proprie sacerdotum est; ideo illi amant cathedras qui amant locum sacerdotum. Qui autem debent esse magistri, sunt proprie episcopi; unde illi volunt vocari Rabbi, qui amant esse episcopi. Vos autem nolite vocari Rabbi. In parte ista arcet ab imitatione gloriae; secundo invitat ad humilitatem, ibi. Qui maior est vestrum, erit minister vester. Notandum autem quod qui primatum habet, habet instruere et gubernare; quorum primum est proprium magistri, secundum patrum. Et ideo primo prohibet inanem gloriam quantum ad utrumque; secundum ibi et patrem nolite vocare vobis super terram. Circa primum primo ponit documentum; secundo rationem assignat.
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Dicit ergo vos autem nolite vocari Rabbi; contra quod est illud I Tim. V, 17: qui bene praesunt presbyteri, duplici honore digni habeantur, maxime qui laborant in verbo et doctrina. Potest dici nolite, idest non ambiatis. Et subiungit rationem unus est enim magister vester etc. scilicet Deus; Ps. LXXXIV, 9: audiam quid loquatur in me dominus Deus. Sed quid vult dicere? Dicendum quod ille proprie dicitur magister, qui doctrinam habet a se, non ille qui traditam ab alio aliis dispergit. Et sic solum unus est magister, scilicet Deus, qui proprie doctrinam habet; sed ministerio multi sunt magistri. Si quaeris auctoritatem, quaeris quae Dei sunt; sed si ministerium, quaeris quod humilitatis est; unde subditur qui maior est vestrum, erit minister vester, idest reputabit se ministrum. Chrysostomus dicit quod sicut unus est Deus per naturam, multi per participationem, sic etiam unus magister est naturaliter, multi ministerialiter. Sed quomodo potest homo scire quod a se non habeat doctrinam? Patet quia sic esset in eius voluntate dare doctrinam cui vellet, sed non potest, immo solius Dei est, qui interius cor illuminat. Et est exemplum manifestum in sanitate, quia medicus sanat, quia aliqua exterius ministrat; sed natura principaliter sanat, medicus vero quaedam adiumenta ministrat; et sanat medicus sicut natura, reducendo scilicet ad medium. Sic est de scientia, quia principium est nobis a natura, scilicet intellectus; unus qui docet, adhibet quaedam auxilia doctrinae, sicut medicus ad sanitatem, sed solus Deus operatur in intellectu. Unde unus est magister vester, unde non debetis vocari magistri. Item ostendit quod non ament auctoritatem patris: vos autem omnes fratres estis, et hoc ostendit ex aequali conditione. In magisterio non fecit differentiam in qualitate conditionis, sed in paternitate conditionem apponit, unde dicit vos omnes fratres estis, quia a me patre; Mal. ult., 5: ecce ego mittam vobis Eliam prophetam; et post: et convertet cor patrum ad filios, et cor filiorum ad patres eorum. Item estis filii mei per regenerationem; I Petr. I, 3: qui regeneravit nos in spem vivam per resurrectionem Iesu Christi. Unde unus non habet auctoritatem super alium.
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Et sequitur et patrem nolite vocare vobis super terram: quia enim estis filii patris superni, ideo non debetis habere patrem in terris. Ille proprie dicitur patrem habere in terris, qui haereditatem quaerit in terris; et ille habet patrem in caelis, qui haereditatem quaerit in caelis; I Petr. I, 4: qui regeneravit nos in haereditatem incorruptibilem, et incontaminatam, et immarcescibilem, conservatam in caelis. Quare ergo in monasteriis maiores dicuntur patres? Dicendum quod est quantum ad auctoritatem; Ephes. III, 4: potestis intelligere prudentiam meam in ministerio Christi et cetera. Unus enim est pater vester. Supra VI, 9: pater noster qui es in caelis.
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Item nec vocemini magistri, quia magister vester unus est: Christus. Unde Christus magisterium sibi attribuit, quia Christus verbum est; et ideo ipsius est docere, quia nullus docet nisi per verbum. Item est magister quantum ad naturam humanam, quia missus est ut doceret; Io. I, 18: Deum nemo vidit umquam. Unigenitus qui est in sinu patris, ille nobis enarravit. Item ibid. XIII, 13: vos vocatis me magister et domine.
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Qui maior est vestrum, erit minister vester. Postquam retraxit a superbia, hortatur ad humilitatem. Et primo ponit hortationem; secundo assignat rationem. Et hoc potest sic continuari. Chrysostomus: vos non debetis patres vocari, nec magistri; unde hoc non debetis ambire, sed magis humilitatem. Unde qui maior est vestrum, erit minister vester, idest debet se exhibere ministrum. Unde I Cor. IV, 1: sic nos existimet homo ut ministros Christi. Vel aliter. Ita dixerat nolite vocari Rabbi, unde dicerent ei: vis quod non sit praelatio in terra? Dicit dominus: hoc non volo, sed volo quod qui maior est vestrum sit minister, idest non se existimet ut superiorem, sed ut ministrum; II Cor. IV, 5: nos autem servos vestros per Iesum. Et hoc est quod dicitur Lc. XXII, 27: quis maior est, qui ministrat, an qui recumbit? et cetera.
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Deinde assignat rationem qui autem se exaltaverit, humiliabitur, et qui se humiliaverit, exaltabitur. Unde in cantico virginis Lc. I, 52: deposuit potentes de sede, et exaltavit humiles.
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Postquam instruxit discipulos et turbas de cautela quam habere debebant super doctrina Iudaeorum, hic convertit sermonem ad Scribas, increpando eos. Primo increpat de simulatione religionis, cum irreligiosi essent; secundo de simulatione puritatis, cum impuri essent; tertio de simulatione pietatis, cum impii essent. Secunda ibi vae vobis, Scribae et Pharisaei hypocritae, qui mundatis quod deforis est calicis et cetera. Tertia ibi vae vobis qui aedificatis sepulcra prophetarum et cetera. In his quae ad religionem spectant, quaedam a sacerdotibus debentur populo, quaedam e converso. Primo ergo ponit malitiam eorum in his quae a sacerdotibus; secundo in his quae a populo, ibi vae qui dicit: quicumque iuraverit et cetera. Sacerdos debet subdito iam converso aliquid, et aliquid non converso. Non converso, ut convertat ipsum; converso doctrinam; Mal. cap. II, 7: labia sacerdotis docent sapientiam. Item debet ei suffragia; ad Hebr. V, v. 1: omnis namque pontifex ex hominibus assumptus, pro hominibus constituitur in his quae sunt ad Deum. Et isti mala agebant in utroque; unde primo arguit eos de primo; secundo de secundo, ibi vae vobis qui comeditis domos viduarum et cetera. In istis omnibus increpationibus designat se esse filium eius, qui veterem legem dedit. Deut. XXVI, et XXVIII dantur maledictiones eis qui in lege non permanserint, et post dantur benedictiones. Sed quia venerat ut solveret maledicta legis, ideo primo datae sunt superius benedictiones, ubi dictum est, beati pauperes, beati mites et cetera. Circa finem vero suae doctrinae dat maledictionem. Ideo male reprehendunt, qui reprehendunt veterem legem propter hoc quod ibi continebantur maledictiones, quia sicut in veteri lege, ita et in nova. Sicut enim in lege non maledicebantur nisi qui legem praeteribant, sic nec hic; Prov. III, 11: disciplinam domini non abiicias. Sed quid est quod dicit qui clauditis regnum caelorum ante homines? Regnum caelorum dicitur beatitudo vitae aeternae; supra V, 20: nisi abundaverit iustitia vestra plusquam Scribarum et Pharisaeorum, non intrabitis in regnum caelorum. Item sacra Scriptura dicitur regnum; supra XXI, 43: auferetur a vobis regnum Dei, idest intellectus sacrae Scripturae. Ad utrumque regnum Christus ostium est; Io. X, 9: ego sum ostium. Per me si quis introierit, salvabitur, et ingredietur et egredietur, et pascua inveniet. Quid est ergo claudere regnum, nisi quod isti claudebant per malam doctrinam et malam vitam? Non clauditur nisi quod apertum est. Doctrinae de Christo apertae erant, sed isti claudebant, quia obscuras eas faciebant. Habetur Is. XXXV, 5: dominus ipse veniet, et salvabit nos. Tunc aperientur oculi caecorum, et aures surdorum patebunt. Quando dominus faciebat ista miracula, aperta erat haec Scriptura, sed ipsi claudebant dicentes, in Beelzebub principe Daemoniorum eiicit Daemonia, Lc. XI, 15. Item ipsi claudebant per malam vitam, quando per malum exemplum inducebant ad peccandum; Ps. I, 1: beatus vir qui non abiit in consilio impiorum, et in via peccatorum non stetit, et in cathedra pestilentiae non sedit. Ille proprie in cathedra pestilentiae sedet, qui officium docendi accipit, et per malam vitam populum corrumpit. Per iniustam etiam sententiam iudex hominem perimit, tamen iniustam sententiam in vanum proiicit. Data est enim potestas ligandi et solvendi ad aedificationem, non ad destructionem. Unde potest eis dici vae vobis (...) quia clauditis regnum caelorum ante homines. Item quicumque impedit introitum ad regnum, non est dubium quin male agat; unde sequitur vos enim non intratis, nec introeuntes sinitis intrare, idest alios converti. Unde Mal. II, 8: recessistis a via, et scandalizastis plurimos. Vae vobis (...) qui comeditis domos viduarum, orationes longas orantes. Hoc est secundum vae, in quo tangitur simulatio quantum ad orationem. Et primo arguit de voracitate, cum dicit qui comeditis domos viduarum, quia quicquid faciebant, totum ad gulam retorquebant, ita quod eis convenit illud II Mc. VI, 4, quod totum templum luxuriis et comessationibus erat plenum. Domos viduarum, idest facultates viduarum. Sed quare magis domos viduarum quam aliorum? Ratio est, quia magis intendunt seducere mulieres, quia viri sapientiores sunt et discretiores, nec ita cito decipiuntur. Item mulieres habent affectum magis proclivem ad largiendum; I ad Tim. II, 10: sed quod decet mulieres, promittentes pietatem per bona opera. Item domos viduarum, quia mulier quae habet virum, habet eum ut caput et ut consiliarium, ideo non ita decipitur. Item coniugata non habet potestatem domus suae, sed vidua habet; ideo magis potest dare quam coniugata, et ideo magis faciebant quaestum circa eas, quam circa alias, cum magis esset eis dandum; unde bene convenit eis illud Ps. XCIII, 6: viduam et advenam interfecerunt. Et hoc in oratione. Orationes longas orantes, propter simulationem sanctitatis: et sic retorquebant orationem ad quaestum, et quaestum ad gloriam.
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Unde reprehendi poterant, quia gulosi, quia depraedatores, item quia simulabant sanctitatem; et ideo sequitur et propter hoc amplius accipietis iudicium, idest amplius peccatis. Et quare? Quia si aliquis rapit per arma Diaboli, peccat; et si per arma Dei, peccat dupliciter, quia peccat contra Deum, et contra proximum. Vel amplius etc., quia accipitis ab eis, quibus debebatis dare. Vel amplius, sicut habetur Lc. cap. XII, 47: servus sciens voluntatem domini, et non faciens, vapulabit plagis multis. Vae vobis, Scribae et Pharisaei hypocritae, qui circuitis mare et aridam, ut faciatis unum proselytum. Et hoc dupliciter exponitur, ut referatur ad tempus post Christum, et ante Christum. Si ad tempus post, sic loquitur futura et praesentia. Praevidit enim quod per totum mundum Iudaei essent dispergendi, et quod converterent ad legem suam, et perverterent a Christo quos possent.
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Et ideo dicitur circuitis mare et aridam et cetera. Dicuntur proselyti qui convertuntur a gentibus ad fidem eorum, vel a Christianis; et quia praevidebat istos aliquos ad fidem suam conversuros de Christianis, ideo hoc dicit. Et dicit unum, quia paucissimi conversi sunt. Ideo intrarunt illam maledictionem, quae habetur Os. IX, 10: quasi uvas in deserto inveni Israel. Et cum factus fuerit, scilicet Iudaeus, facitis eum filium Gehennae duplo quam vos: quia est primo gentilis et post Iudaeus, et tunc habet duplicia peccata, scilicet gentilitatis et Iudaeorum, quia cum sit Iudaeus, fit particeps occisionis Christi; si autem fuerit Christianus, et post Iudaeus, efficitur in duplo peior, quia maculat donum spiritus sancti, quod acceperat in sacramentis. Item particeps fit peccatorum Iudaeorum; Io. VIII, 44: vos ex patre Diabolo estis. Potest etiam referri ad tempus ante Christum, quia ante Christum convertebant aliquos ad fidem suam. Et hoc patet, quia quilibet diligit magis se quam alium; ergo si converterent alios propter salutem animae, magis deberent de sui ipsius salute curare, sed non curabant. Sed hoc faciebant totum propter quaestum, quia volebant quod oblationes augmentarentur; unde futilis erat doctrina eorum. Et cum factus fuerit, facitis eum filium Gehennae duplo quam vos; quia primo convertebatur ad Iudaismum et scandalizabatur, et sic post iterato convertebatur. Unde II Petr. II, 21: melius est viam iustitiae non agnoscere, quam post agnitam regredi. Item aliter. Antequam esset Iudaeus, abstinebat a malis, saltem propter laudem hominum, sed post, non: unde ad Rom. II, v. 14: cum enim gentes, quae legem non habent, naturaliter ea quae legis sunt faciunt, eiusmodi legem non habentes ipsi sibi sunt lex. Unde accipiebant exemplum a malis. Vae vobis, duces caeci. In hoc ostendit quomodo sunt simulatores sanctitatis in his quae praelatis debentur. Et primo de oblationibus; secundo de decimis, ibi vae vobis (...) qui decimatis mentham et cetera. Videte: primo ponit traditionem eorum; secundo arguit tribus rationibus. Prima pars, ubi ponitur traditio cum ratione, habet duas partes. Secunda ibi et quicumque iuraverit in altari et cetera. Isti totam religionem trahebant ad quaestum, ut traherent homines ad offerendum. In templo erat multum aurum positum: unde dicebant quod si aliquis iuraret per templum, nihil debebat; sed qui iurabat per aurum, obligabat se ad tantum pro quo iurabat. Item secunda traditio erat, quod erat ibi altare et offerebantur multa super altare; unde dicebant quod qui iurabat per altare, nihil solvebat, qui autem per oblationem, obligabat se ad valorem oblationis. Et quare? Ut lucrarentur ex poenis, et ut elevarent per sanctitatem oblationem, et ut incitarentur homines ad magis offerendum. Et primo ponit primam partem; secundo secundam. Circa primum duo facit. Primo proponit traditionem; secundo improbationem, ibi stulti et caeci et cetera.
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Dicit ergo vae vobis, duces caeci et cetera. Idem habetur supra XV, 14: caeci sunt et duces caecorum; Is. LVI, 10: speculatores eius caeci omnes. Qui dicitis, quicumque iuraverit per templum Dei, nihil est, quia impossibile est quod iste aliud templum faciat; qui autem iuraverit in auro templi, idest per aurum, debitor est, scilicet illius auri.
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Consequenter ponit improbationem stulti et caeci; quid enim maius est, aurum, an templum quod sanctificat aurum? Constat quod illud quod est in templo, ratione templi sanctum est, unde qui aliquid in templo furatur, sacrilegium committit: unde maius est iurare per templum, quam per aurum. Chrysostomus: contra quosdam qui dicunt quod iurare per Deum, nihil est. Unde qui iurant per Deum, credunt nihil iurare; sed cum iurant per sancta Dei Evangelia, credunt magnum esse. Unde potest eis dici: quid maius est, Deus vel Evangelium? Constat quod Deus. Et hoc verum est simpliciter; secus cum aliqua circumstantia additur, quae aggravat peccatum. Quia qui iurat per sancta Evangelia Dei, iuravit cum quadam deliberatione et solemnitate, et ideo gravius peccat.
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Deinde ponit secundam partem traditionis et quicumque iuraverit in altari, nihil est: qui autem iuraverit in dono quod est super illud, debet.
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Tunc ponit reprobationem caeci, quid maius est, donum an altare quod sanctificat donum? Non enim sanctificatur donum nisi per altare.
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Qui ergo iuraverit in altari, iurat in eo et in omnibus quae super illud sunt. Hic ponit aliam rationem. Templum continet aurum, et non e converso: similiter altare continet donum, et non e converso. Unde qui iurat per templum, iurat per aurum quod est in templo: et qui iurat in altari, idest per altare, iurat per id quod est in eo. Item sequitur alia ratio et qui iuraverit in templo, iurat in illo et in eo qui habitat in ipso.
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Isti dicebant: qui iurat in templo, nihil iurat. Sed ipse vult ostendere quod qui iurat per templum, iurat per Deum, quia non iurat per templum nisi sanctificatum, et non est sanctificatum nisi Deo. Ergo qui iurat per templum, iurat per Deum.
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Deinde ponitur alia ratio et qui iurat in caelo, idest per caelum, non iurat per eum, nisi quia thronus Dei, et quia manifestatur ibi potentia Dei; unde qui in caelo iurat, iurat in throno Dei, et in eo qui sedet super eum. Ps. X, 5: Deus in templo sancto suo, dominus in caelo sedes eius. Et istud inducitur ibi secundum similitudinem. Sed mystice, secundum Origenem, facit mentionem de templo, de auro et de altari, in quibus significatur vita contemplativa et gloriosa. Per aurum contemplativa significatur, per quod significatur subtilis sensus excogitatus ipsius Scripturae: quia quantumcumque videatur rationabilis, nihil est nisi sit in templo, idest nisi confirmetur in sacra Scriptura. Per altare signatur cor, in quo debet esse ignis devotionis; Lev. VI, 12: ignis in altari meo non deficiet. Per oblationes servitia et oblationes, quae nisi a corde sancto, vel ab altari sancto exeant, non possunt valere; Sup. VI, 22: si oculus tuus fuerit simplex, totum corpus tuum lucidum erit. Per thronum vita gloriosa signatur: ibi Deus est qui est excedens universa. Vel per altare et templum intelligimus Christum: ipse enim se nominat templum; Io. II, v. 19: solvite templum hoc, et in tribus diebus reaedificabo illud. Item dicitur altare; ad Hebr. ult., 10: habemus altare, de quo edere non habent potestatem qui in tabernaculo deserviunt. Unde quicquid boni facimus, nisi sit in templo hoc, idest Christo, sanctificatum, non valet; unde totum contemptibile est nisi referatur ad Christum. Vae vobis, Scribae et Pharisaei hypocritae, qui decimatis mentham, et anethum, et cyminum. Hic reprehendit eos de decimis; et tria facit. Primo ponitur eorum consuetudinem; secundo inducit doctrinam; tertio ponit quamdam similitudinem. Secunda ibi haec oportuit facere; tertia ibi duces caeci excolantes culicem et cetera. Unde dicit vae vobis, Scribae et Pharisaei, et superaddit hypocritae, quia principalis intentio erat simulatio, qui decimatis mentham, anethum et cyminum. Potest intelligi, vel decimas datis, vel qui decimas exigitis; unde plurimi erant sacerdotes et Levitae, ad quos pertinebant decimas exigere quae eis debebantur, ut habetur Num. XVIII, v. 21 et Deut. XIV, 22, ideo diligentissimi erant ad exigendum, ideo usque ad minima exigebant, ut de cymino et anetho. Et reliquistis quae graviora sunt legis, iudicium, misericordiam et fidem. Quaedam enim debebantur sacerdotibus propter se, ut decimae ex quibus debebant vivere; ad quaedam vero tenebantur propter Deum, ut facere iudicium et misericordiam; unde dominus ab eis ista requirebat, scilicet iudicium et misericordiam; Ps. c, 1: misericordiam et iudicium cantabo tibi, domine. Item vult fidem propter gloriam suam.
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Unde illa ad quae tenebantur propter Deum, non curabant, unde dicit: et reliquistis quae graviora sunt legis, iudicium, et misericordiam, et fidem. Sed de decimis, ad quae tenebantur propter se, bene curabant, secundum illud Phil. c. II, 21: omnes quaerunt quae sua sunt, non Dei. E contrario facit caritas, quae non quaerit quae sua sunt, sed quae Iesu Christi, I Cor. XIII, 5. Item potest dici vae vobis, qui decimas datis, quia datis de minimis, de mentha, et cymino, et huiusmodi, et hoc ut appareatis religiosi; sed de interioribus non curatis, quia nec misericordiam, nec iudicium, nec fidem diligitis; supra XII, 7: si sciretis quid est, misericordiam volo, et non sacrificium, numquam condemnassetis innocentes. Origenes dicit quod per mentham et cyminum etc. possunt quaedam intelligi, quae ad honestatem religionis pertinent. Unde misericordia, iudicium et fides sunt sicut cibi, alia vero minima sunt sicut condimentum. Unde sicut faciebant maiorem vim in condimento suo in parando cibum, quam in cibo, sic et isti magis faciebant vim in hoc quod flecteretur genu coram eis, quam in eis quae ad Deum pertinebant. Haec oportuit facere, et illa non omittere. Quia dixerat, vae vobis, qui decimatis, posset aliquis dicere quod prohiberet dominus dare decimas, ideo dicit quod immo, cum dicit haec oportuit facere, et illa non omittere; quasi dicat: non peccatis in istis, sed in omittendo ea ad quae magis tenemini. Ideo et haec oportuit facere, idest decimas exigere, et illa, scilicet iudicium, iustitiam et fidem, non omittere. Sed hic potest esse quaestio de decimis. Videtur dominus ponere necessitatem solvendi decimas; unde in toto novo testamento non ita expresse fit mentio sicut hic. Sed numquid ex praecepto legis habetur? Non: quia in lege quaedam moralia continentur, quaedam caeremonialia, quaedam iudicialia. Moralia per omne tempus servanda sunt, et ab omnibus; caeremonialia a certis hominibus, et certis temporibus, ut circumcisio, et haec erant solum in figura; item quaedam iudicialia, ut si quis furaretur ovem, reddat quadruplum. Ideo quaeritur de decimis, utrum decimae sint praeceptum morale. Et videtur quod non, quia moralia sunt de lege naturali. Illud autem solum est de lege naturali, quod ratio naturalis suadet. Sed non plus suadet dare decimam, quam nonam vel undecimam et cetera. Ergo non est de iure naturali. Item, si decimae sint caerimoniales, ergo peccant qui solvunt eas. Ad hoc dixerunt, qui ante nos fuerunt, quod quaedam sunt pure moralia, quaedam pure caeremonialia, quaedam habent aliquid de morali et aliquid de caerimoniali. Non occides, pure morale est. Similiter, dominum Deum tuum adorabis et cetera. Si dicas: quartadecima luna ad vesperam offeres agnum, istud pure caerimoniale est. Sed si dicitur: memento quod diem sabbati sanctifices, aliquid habet naturale, vel morale, et aliquid caerimoniale. Morale, scilicet quod ratio naturalis suggerit, scilicet quod habeat aliquod tempus, ad quod vacat, vel in quo vacet ad orandum Deum. Sed quod die sabbati, vel dominico etc., iudiciale est. Unde dicunt quod praeceptum de decimis partim caerimoniale est, partim morale. Sunt enim ad sustentationem pauperum et eorum qui vacant servitio Dei, vel praedicationi: qui enim servit communitati, convenit ei de communitate vivere, et hoc est de iure naturali; sed quod decimam partem, hoc est caeremoniale. Sed numquid tenentur modo? Dico quod determinatio ad quemlibet principem qui habet potestatem legem constituendi, pertinet; unde in potestate Ecclesiae est constituere vel decimam, vel nonam, vel huiusmodi. Unde tenentur, non quia sit de iure naturali, sed ex constitutione Ecclesiae. Duces caeci excolantes culicem, camelum autem glutientes.
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In parte ista ponit similitudinem; unde dicit excolantes culicem. Qui excolat, cum difficultate transglutit. Unde vult dicere quod magnam curam ponunt in minimis, et parvam in magnis. Vel per culicem peccata minima intelliguntur, per camelum grandia, unde faciunt vim in parvis peccatis; et hoc est quod dicit camelum autem transglutientes. Vae vobis, Scribae et Pharisaei, qui mundatis quod deforis est calicis et paropsidis. Supra dominus increpuit Pharisaeos de simulatione quam exterius praetendebant quam non habebant in corde, sed ad quaestum retorquebant; hic de simulatione puritatis quam exterius ostendebant. Et hic primo quantum ad appetitum temporalium bonorum, vel quantum ad peccata carnalia: secundo quantum ad spiritualia. Et primo agit de primo; secundo de secundo, ibi vae vobis (...) quia similes estis sepulcris dealbatis. Circa primum duo facit. Primo enim arguit eorum simulationem; secundo proponit sacram doctrinam, ibi Pharisaee caece et cetera.
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Dicit ergo vae vobis, Scribae et Pharisaei hypocritae, qui mundatis quod deforis est calicis et cetera. Notate quod istud potest intelligi dupliciter. Uno modo, quod sit locutio propria; et vult tangere morem Pharisaeorum, qui ponebant magnam curiositatem in mundando exteriora, ut habetur supra, quod servabant munditiam urceorum et vasorum; unde vae vobis, qui magnam sollicitudinem imponitis in mundando vasa, sed non corda. Unde sequitur intus autem, idest in corde, pleni estis rapina et immunditia. Hieronymus vult quod sit figurativa locutio, unde vult quod intelligatur munditia omnis quae foris ostenditur. In paropside cibus ministratur, in calice potus. Homo autem paropsis dicitur; cibus autem in quo Deus delectatur, sunt bona opera quae facit; Io. IV, 34: cibus meus est ut faciam voluntatem patris mei. Constat quod usus calicis et paropsidis non est in superficie exteriori, sed interiori. Ille ergo mundat calicem exterius, qui parat corpus suum exterius. Vos autem estis huiusmodi intus autem pleni estis rapina et immunditia. Et duo ponit, rapinam et immunditiam, quia duo sunt genera peccatorum: carnalia quae consummantur in delectatione carnis, ut gula et luxuria; alia quae in delectatione spiritus, ut superbia et avaritia, quia avaritia quantum ad obiectum se tenet cum peccato carnali; quantum ad completionem, quia completur in delectatione mentis, scilicet in cupiditate pecuniae, se tenet cum spirituali. Unde reprehendit avaritiam, cum dicit rapina. Rapina autem proprie est quando accipitur alienum, sic proprie avarus detinet alienum: unde opponitur iustitiae; Is. III, 34: rapina pauperum in domo vestra. Item pleni immunditia, quantum ad gulam et luxuriam. Anima redditur impura per passionem, nulla autem passio ita deprimit rationem sicut gula et luxuria; Eph. V, 3: fornicatio et immunditia, aut avaritia, nec nominetur in vobis, sicut decet sanctos. Tunc reducit ad sanam doctrinam Pharisaee caece, munda prius quod intus est calicis et paropsidis. Tota puritas exterior est a puritate interiori, ut habetur supra VI, 22: si oculus tuus fuerit simplex, totum corpus tuum lucidum erit et cetera. Ideo docet quod mundet cor, et sic erit totum mundum.
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Unde dicit Pharisaee caece et cetera. Sap. II, 21: excaecavit eos malitia eorum. Munda quod interius est, quia quodcumque fiat exterius, dummodo fiat ex bona voluntate, totum bonum est; Prov. IV, 23: omni diligentia serva cor tuum. Item potest exponi de verbo hominis: unde illud quod interius est, potest intelligi intellectus sacrae Scripturae, Eccli. XV, 3: cibavit eum pane vitae et intellectus, in quo propinatur sapientia. Panis sapientiae est verbum vitae. Unde quidam volunt ornare verbum exterius, et de sententia non curant. Et isti mundant quod deforis est.
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Vae vobis, (...) quia similes estis sepulcris dealbatis. Hic arguit eos quantum ad peccata spiritualia. Et primo ponit similitudinem; secundo exponit. Sepulcrum dicitur ubi mortuum corpus quiescit. Mortua corpora sanctorum templum Dei sunt, in quibus Deus habitat; I Cor. III, 17: templum Dei sanctum est, quod estis vos. Corpus est habitaculum animae, et anima est thronus Dei: ita sicut corpus est habitaculum animae, ita anima Dei; Ps. X, 5: dominus in templo sancto suo et cetera. Corpus vero peccatoris est sepulcrum, quia mortuum continet, quia anima per peccatum moritur; ideo mali sepulcrum dicuntur; Ps. XIII, 3: sepulcrum patens est guttur eorum. In sepulcro est corpus mortuum intus, tantum aliquando exterius est aliqua imago, quae videtur in facie vivere; Apoc. III, 1: nomen habes quod vivas, et mortuus es. Et ideo dicit quae foris apparent speciosa, propter decorem exterius appositum, intus autem plena sunt ossibus mortuorum et omni spurcitia, idest omni putredine et omni immunditia.
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Post hoc exponit sic et vos foris quidem apparetis hominibus iusti, idest homines vos iudicant iustos, intus autem pleni estis hypocrisi et iniquitate. Comprehendit peccata carnalia, avaritiam et gulam, sicut dictum est supra, sub qua vanagloria continetur; Io. XII, 43: dilexerunt magis gloriam suam quam Dei. Item sub iniquitate omnia peccata spiritualia.
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Tunc cum dicit vae vobis, (...) qui aedificatis sepulcra prophetarum, arguit eos de simulatione pietatis et duo facit. Primo ponit simulationem eorum; secundo crudelitatem, ibi itaque testimonio estis vobismetipsis et cetera. Item simulant dupliciter, factis et verbis. Unde primo redarguit eos de factis; secundo de verbis. Secunda ibi et dicitis: si fuissemus et cetera. Dicit ergo vae vobis qui aedificatis sepulcra prophetarum. Sed quid est? Numquid ipsi male faciebant? Nonne nos hoc bene facimus, qui corpora sanctorum in capsis argenteis et aureis ponimus? Dicunt aliqui quod non reprehenduntur de opere, sed de intentione, quia mala erat eorum intentio; faciebant enim ut memoria sceleris patrum suorum ad memoriam redigeretur hominum: unde consuetudo erat quod quando aliquod novum accidebat, quod fiebat aliquid ad memoriam illius. Unde volebant quod audacia parentum, quia ausi fuerunt interficere prophetas, esset in memoria omnium. Sed haec expositio non consonat litterae. Ideo aliter dicendum quod non vituperantur propter hoc, sed quia non faciebant hoc nisi ut exterius ostenderent signa pietatis, sicut supra dicitur quod decimabant mentham et cyminum. Item ornatis sepulcra iustorum. Ornabant sepulcra, et tamen habebant animum ad interficiendum propter simulationem. Similiter, dicit Chrysostomus, est temporibus nostris, quod si aliquis faciat multa bona, ornet sepulcra, manum habeat largam, et huiusmodi; si in lapidibus aedificet, et intendat vanam gloriam, nec ambulet in viis domini, non prodest ei.
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Item ostendebant verbo pietatem et dicitis: si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine prophetarum. Commune est quod in factis aliorum omnes sunt iudices austeri: unde si videmus aliquem peccantem, iudicamus grande peccatum, nostrum autem peccatum attenuamus; ideo isti filii malitiam patrum suorum cognoscebant, suam autem non; supra VII, 5: eiice primo trabem de oculo tuo, et tunc videbis eiicere festucam de oculo fratris tui. Tunc ponit crudelitatem eorum. Et primo in generali; secundo in speciali. Et ponit poenam temporalem, ibi ecce ego mitto ad vos prophetas, et sapientes, et Scribas. Circa primum primo describit originem; secundo imitationem mali; tertio minatur poenam.
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Dicit itaque testimonio estis vobismetipsis, quia filii estis eorum qui prophetas occiderunt. Sed quid mali erat eis, quia non erat in potestate eorum? Ideo videtur quod non debebat eis imputari. Videte: aliquando filius non imitatur peccata patris, aliquando imitatur malitiam paternam. Si non sequitur malitiam paternam, non ei imputatur. Aliquando accidit quod habet bonum patrem et malam matrem, et e converso, et sequitur bonitatem patris, vel matris. Sed si uterque malus, raro accidit quin imitetur malitiam eorum. Et ratio est, quia filii malorum assuescunt malis a principio; et ei quod assuescunt in iuventute, fortius adhaerent, et ideo magis sunt proclives ad malum. Item parentes mali cum vident filios aliquod malum agere, non castigant eos; quare peccatum eorum aggravatur ita quod peccata parentum redundant in filios; Ex. XX, 5: ego sum Deus Zelotes vindicans peccata patrum in filios. Ideo dicit quia filii estis eorum, qui habetis malitiam eorum; Sap. III, 12: nequissimi filii eorum.
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Unde estis filii per imitationem: et hoc est quod sequitur implete mensuram patrum vestrorum. Non est imperativum, sed nuntiativum: implete idest implebitis, quasi ut homo loqueretur, idest interficietis me; Io. c. XIII, 27: quod facis fac citius. Vel potest esse permissivum, idest, non impediemini per me; idest aliquando voluistis sed non permisi; de caetero non impediam. Ideo implete mensuram patrum vestrorum. Sed quid est quod dicit implete? Videndum quod omnia quae eveniunt, ex certo Dei iudicio eveniunt. Sed in illo Dei iudicio non statim solvitur poena, donec totaliter exaggeretur et veniat ad cumulum: unde quantum ad iudicium Dei non adhuc erat impleta culpa eorum. Unde interfecerunt prophetas, et non est adhuc impleta culpa, sed in me complebitur. Ideo implete mensuram patrum vestrorum. Is. XXVII, 8: in mensura contra mensuram cum abiecta fuerit, iudicabis eam. Vel implete. Patres peccaverunt, sed vos implete. Tunc aliquis implet, quando pervenit ad tantum quantum patres sui. Ideo patres vestri occiderunt prophetas, et vos implete. Vel potest dici quod illi peccaverunt servos interficiendo, isti autem filium interficiendo; unde impleverunt nequitiam patrum. Sed dominus voluntarie se obtulit, et non se opposuit. Item non improperat eis peccatum suum, sed solum suorum, quia boni pastoris est ut iniuriam suorum reputet suam.
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Tunc subiungit de poena serpentes, genimina viperarum et cetera. Et videtur quod satis congrue loquitur de culpa. Serpens animal venenosum est, et occidit veneno suo: sic isti serpentes dicuntur, quia prophetas occiderunt. De vipera etiam dicitur quod pariendo moritur, unde foetus corrodit viscera matris: sic cum ipsi essent mali, vituperabant patres. Unde, vos tales, quomodo effugietis iudicium Gehennae? Secundum iudicium hominum evaditis, sed secundum iudicium Dei quomodo evadetis? Unde oportet habere cor mundum. Iob XIX, 29: fugite a facie gladii.
23:34
Ecce ego. In parte ista ponit crudelitatem eorum, et addit poenam temporalem. Et primo primum facit; secundo poenam addit. Et primo ponit beneficium; secundo culpam; tertio magnitudinem poenae. Unde dicit ecce ego mitto ad vos prophetas, et sapientes et Scribas et cetera. Et potest referri ad illud quod immediate sequitur, vel ad illud totum quod sequitur. Si ad totum, sic planiorem habet sensum. Ita dico quod estis impleturi, et quod estis serpentes et cetera. Unde mitto ad vos prophetas, et sapientes, et Scribas, et ex illis occidetis, quia tales estis qui occidere consuevistis. Vel aliter, ita quod ad totum referatur. Dominus vult quod iudicium non solum sit iustum, sed quod appareat iustum, ut exempla alii accipiant. Unde si aliquis habeat bonum propositum, dominus remunerat eum de bono proposito, et inde dat voluntatem exercendi opus bonum; sic e contrario cum aliquis habeat propositum malum, et sit plenus mala voluntate, secundum quod dicitur Osee II, 6: sepiam viam spinis, excitat iram Dei, et ex ira Dei est ut manifestetur malitia sua. Ideo mitto ad vos prophetas, et sapientes, et Scribas; et vos occidetis. Et dicit ecce, quia in promptu est, quia misit apostolos; unde Act. I, 8: et eritis mihi testes in Ierusalem, et in omni Iudaea et Samaria, et usque ad ultimum terrae. Sed notate quod in hoc quod dicit mitto ad vos prophetas, et sapientes, et Scribas, diversa dona spiritus sancti significat. Alii datur donum sapientiae, alii genera linguarum et cetera. I Cor. XII, 10. Omnia ista dona habuerunt apostoli. Habuerunt donum prophetiae in dicendo futura; Ioel II, v. 28: effundam de spiritu meo super omnes gentes, et prophetabunt filii vestri et filiae vestrae. Item sapientiae, quia omnia cognoscebant; Lc. XXI, 15: dabo vobis os et sapientiam, cui non poterunt resistere et contradicere omnes adversarii vestri. Item fuerunt Scribae, quia intellectum Scripturae habuerunt; Lc. ult., 45: aperuit eis sensum ut intelligerent Scripturas. Et quare hoc praedicit? Ut discipuli cogitantes quod audierunt, facilius sustineant. Item ad convincendam malitiam eorum, quia sicut patres eorum prophetas occiderunt, sic isti apostolos; unde ex illis occidetis, ut habetur Act. XII, 2, quia Herodes occidit Iacobum fratrem Ioannis gladio, videns quia placeret Iudaeis. Alii fuerunt crucifixi; unde et crucifigetis. Haec enim erat mors vilissima, ideo hac morte occiderunt Christum, secundum illud Sap. II, 20: morte turpissima condemnemus eum. Et flagellabitis. Act. V, 40 dicitur quod caesis denuntiaverunt ne omnino loquerentur in nomine Iesu. Et persequemini. Istud manifestum est quomodo Paulum persecuti sunt. Et supra c. X, 23: si persecuti fuerint vos in una civitate, fugite in aliam. Ulterius ponitur poena, quae, quia videbatur gravis, ideo confirmat: amen dico vobis, venient haec omnia super generationem istam.
23:35
Dicit ut veniat super vos omnis sanguis iustus, a sanguine Abel iusti usque ad sanguinem Zachariae filium Barachiae. Quis sit iste Abel notum est, quia iste occisus est a Cain fratre suo. Sed iste Zacharias, quis fuerit, non habetur. Legitur quod tres fuerint Zachariae. Quidam filius Barachiae, qui fuit undecimus inter prophetas. Sed de isto non potest intelligi, quia non erat adhuc altare. Alius pater Ioannis, et cuius fuerit filius non invenitur; sed dicit Chrysostomus quod fuit occisus propter Christum, quia in templo erat locus virginum, et cum sederet virgo Maria in loco virginum, expellere voluerunt eam Iudaei a loco; quod prohibuit Zacharias eam defendens, et propter hoc occisus fuit. Alius dicitur filius Ioiadae, quem occidit Ioas in atrio templi, ideo inter templum et altare; unde concordat locus, sed nomen dissonat. Sed tamen dicit Hieronymus quod interpretatur benedictus domini, et designatur sanctitas patris eius Ioiadae sacerdotis. Et dicit quod ipse vidit Evangelium Nazarenorum, et ibi continebatur, filius Ioiadae. Sed quare sub isto Zacharia incipit, potest esse quaestio litteralis. Ratio autem videtur esse, quia etsi praecedentia magis frequentia, ista tamen inveniebantur in Scriptura. Vel aliter, quod Abel pastor, Ioiades sacerdos; ideo per istos duos significantur laici et clerici. Unde omnis poena pro occisione hominum veniet super vos. Vel aliter, quia quidam activi, quidam contemplativi; unde utrique signantur per istos. Sed amen dico vobis, quod omnia venient super generationem istam. Sed quomodo potest esse quod omnia veniant super generationem istam? Punitur ne unus pro alio? Ez. XVIII, 20: filius non portabit iniquitatem patris. Quomodo ergo super generationem istam? Hieronymus solvit, quod consuetum est in Scriptura quod tota generatio bonorum pro una generatione sumitur, de qua in Ps. CXI, v. 2: generatio rectorum benedicetur. De generatione malorum supra XII, 39: generatio mala signum quaerit. Chrysostomus dicit sic: aliqui peccant, sed Deus non statim vindicat; unde in Ps. VII, 12: numquid irascitur per singulos dies? Aliqui vero numquam cum peccant corriguntur, sed in peius mutantur; II ad Tim. III, 13: mali autem homines et seductores in peius proficient; et tunc expectat dominus donec compleatur malitia eorum. Unde isti, in quibus complebitur malitia, portant pondus totius quantum ad temporalem poenam, tamen quantum ad aeternam quilibet suam. Unde tanta erit quod videbitur quod pro omnibus patiantur; unde Ex. XXXII, 34, dicitur quod istud peccatum servetur usque in diem ultionis.
23:36
Sicut fuit plenitudo bonorum his qui credunt in Christum, sic plenitudo malorum his qui occiderunt Christum; ideo dicit venient omnia super generationem istam. Sed quae est ista poena? Destructio civitatis Ierusalem. Et quoniam intendit loqui de excidio civitatis, ideo convertit se ad civitatem, dicens Ierusalem, Ierusalem. Et primo ponit delictum; secundo commemorat beneficia; tertio praenuntiat poenam. Secunda ibi quoties volui congregare filios tuos (...) et noluisti? Tertia ibi ecce relinquetur vobis domus vestra deserta. Dicit ergo Ierusalem, Ierusalem; et designat ista geminatio affectum miserantis; unde dicitur Lc. XIX, 41, quod videns civitatem flevit super eam. Quae occidis prophetas; Act. VII, 52: quem prophetarum non sunt persecuti patres vestri? Et dicit, quae occidis, non quae occidisti, ideo adhuc in malitia perseverabant. Haec est illa Ierusalem, de qua habetur Ez. V, 6: ista est Ierusalem, in medio gentium posui eam, et in circuitu eius terras, et contempsit iudicia mea.
23:37
Possent se excusare: non habuimus qui diceret nobis; ideo dicit et lapidas eos qui ad te missi sunt; unde misi prophetas et multa auxilia, et non cognovistis. Quoties volui congregare filios tuos, quemadmodum gallina congregat pullos suos sub alas, et noluisti? Designatur in hoc perpetuitas divinitatis eius, secundum quod ipse dicit, Io. VIII, 58: antequam Abraham fieret, ego sum. Unde ipse Christus misit prophetas, patriarchas et Angelos. Quandocumque misit, voluit congregare et cetera. Illi congregantur qui ad dominum convertuntur, quia in eo uniuntur peccatores; disperguntur qui ab unitate separantur. Unde volui congregare quemadmodum gallina congregat pullos suos sub alas. Dicitur quod non est animal aliquod ita compatiens pullis sicut gallina. Gallina defendit a milvo, et vitam exponit pro eis, et congregat sub alas. Sic Christus compatitur nobis, vere languores nostros ipse tulit, Is. LIII, 4. Item milvo, idest Diabolo, se exposuit; Deut. XXXI, 27: adhuc vivente me et ingrediente vobiscum, semper contentiose egistis contra dominum. Sed contra. Dominus voluit, et isti noluerunt: ergo praevaluit mala voluntas eorum voluntati Dei. Unde dicendum: quoties volui, feci, sed te invito, feci cum feci; unde tua voluntas impedivit quod non facerem. Vel quod misit prophetas signum fuit quod voluit congregare et noluisti.
23:38
Tunc sequitur poena ecce relinquetur vobis domus vestra deserta. Totus populus honorabatur propter Ierusalem, et Ierusalem propter templum; ideo dicitur relinquetur domus, idest templum, vel habitatio; Ps. LXVIII, 26: fiat habitatio eorum deserta. Vel dicitur domus deserta quando caret proprio habitatore; Ps. X, 5: dominus in templo sancto suo. Unde dicitur relinquere per habitationem; ideo non videbitis me amodo etc., quia fui vobiscum per potentiam divinitatis, et post fui corporaliter, sed recedam a vobis. Sed iam relinquetur domus vestra deserta et non me videbitis amodo, nec corporaliter, scilicet post passionem, nec spiritualiter. Sed numquid est hoc verum quod nulli Iudaeorum viderunt eum, cum tamen multi conversi fuerint ad eum?
23:39
Ideo dicit donec dicatis: benedictus qui venit in nomine domini, quia quando confitebimini, tunc videbitis per fidem. Vel aliter, designat occulte secundum adventum: videbant ipsum corpore, sed istam visionem non habebant usque ad secundum adventum, in quo poteritis dicere, et recognoscetis quod ego sum benedictus qui venit in nomine domini.
23:1
Then. WHEN He saw that the Scribes and Pharisees were past being influenced (S. Chrysostom, The Author, Euthymius).
Spoke to the multitudes and His disciples. Probably not to all the disciples, but to those of them who were less familiar with Him and not so deeply instructed. For it would hardly have seemed necessary to give these admonitions to the Apostles and to those who were always with Him (Origen, Tract, on S. Matt. xiv.).
23:2
On the chair of Moses. Some think that the chair of Moses was a platform from which the Scribes and Pharisees read the Law in the hearing of the people, as Esdras did (2 Esdras viii. 4). This is the opinion of Euthymius, though confuted by others, because (S. Luke w. 16 ; Acts xiii. 16) we learn that it was not the custom of the Jews that they who read or explained the Scriptures should mount a platform, but should speak standing ; as is the custom among the Jews still, and was formerly among Christians, and as S. Paul wished to be done (i Cor. xiv. 30). By the seat of Moses, S. Jerome and Bede understand the doctrine of Moses. Whoever taught this, used to sit on a seat, though such is not the custom now.
Scribes and Pharisees. On these and their duties, see chap. u. 4.
23:3
All things, therefore, whatsoever they shall say to you, observe and do. It will occur to the reader to ask how Christ could teach that all things which the Scribes and Pharisees ordered should be done, when He so frequently blamed their doctrine and warned them (xvi. 12) to beware of their leaven, and accused the disciples (verses 16, 17) of their false doctrine. S. Augustin (De Doctrina CJiristi, lib. w. 27 ; Cont. Faust., xvi. 29) answers, that Christ spoke only of the Pharisees as sitting in the seat of Moses, for then the very seat itself compelled them to speak the truth. But who can doubt that they would have taught their false doctrines in that seat if they had sat on it, or in the synagogue and school of Moses? S. Chrysostom and Euthymius think that Christ could not have meant all their Law, but only those things which were necessary to salvation, such as the precepts of the Decalogue ; for He was so far from commanding the observance of ceremonies and the other precepts, which were only given for a time, that He rather did them away. This is more likely, but it is not certain, because not only here but everywhere else He commanded them to keep the Law and its ordinances, and He Himself kept them till His death, because they were not then done away. He does not speak of the doctrine of the Scribes and Pharisees, but of the Law and Moses ; as if He had said, All things which the Law and Moses say, when the Scribes and Pharisees read them to you, observe and do ; but according to their works do ye not. So S. Hilary and S. Jerome think. It will be asked why He did not say, " Whatever Moses says," but instead, " Whatever the Scribes and Pharisees say, observe and do " ? Two reasons can be given for this : (i) He desired to expose the hypocrisy of the Scribes and Pharisees, which He would not have done if He had not said that they taught in one manner and lived in another ; and (2) He was about to censure them very heavily, and it seemed more befitting to praise them first, that He might not appear to disapprove everything with passion and without judgment.
23:4
For they bind heavy burdens. The meaning is not, as S. Chrysostom thinks, of cere monial burdens ; because, as said before, Christ had not yet done away the Law of which S. Peter spoke in Acts xv. 10, but of those traditions of the Scribes and Pharisees which were either wholly contrary to Scripture, or certainly not necessary to salvation ; such as are mentioned with disapprobation in verses 5, 16, 17, as Origen and Theophylact explain.
But with a finger. Christ opposes the finger to the shoulders. The Scribes and Pharisees would not help the unhappy persons whom they had burthened with their senseless laws even by their little finger ; they would neither encourage them by their example to bear their burthens, nor act as stewards in their own traditions, when they would often do so in the law of God ; that is, they would not move them with a finger.
23:5
For they make broad. Christ proves the truth of the words immediately preceding by two of the most trivial things — their phylacteries and fringes. For how could they who placed their pride in such matters care for greater ones ?
Their phylacteries. Phylacteries, as Origen, S. Chrysostom, S. Jerome, and Euthymius say, were parchments on which precepts of the Law were written, and which the Pharisees and Scribes bound round their heads and arms to keep the law of God continually before their eyes, as ordered in Deut. vi. 8. S. Jerome says that the Indians, Persians, and Babylonians did the same in his time ; and they were called phylacteries by the Greeks because they were instituted to preserve the memory of the Law. Certain unwoven fringes ri!T2 hung down from the bottom of the dress, and were called fimbricz, or fringes, by the Hebrews. .TlT^ tsitsith (Numb. xv. 28), as Rabbi David explains it, and D^Tl (Deut. xxii. 12). The Jews were commanded by God to make fringes of blue in the two passages cited above, to keep them in remembrance of the Law. The Scribes and Pharisees increased their size more than the other Jews. S. Jerome says that they even used to fasten them with very sharp thorns, which pricked them when they walked or sat down, and by the pain reminded them of the Law. It may be asked why the Scribes and Pharisees made their hems and fringes broad from ambition. It has been answered that the mere precepts of the Law could be written on their phylacteries, but it cannot be said of the fringes, on which no precepts could be written. It is. more likely, as Theophylact thinks, that they did it to make themselves more conspicuous as they walked about, and that they might be seen to be observers of the Law ; or, as is the opinion of S. Chrysostom, that they might show that they kept the Law more carefully than the other Jews.
23:8
But be not ye called Rabbi. From these words to verse 13 the whole is a warning of the disciples not to follow the example of the Pharisees. God does not forbid father or master to call or be called this, absolutely, but only in comparison with Himself ; and the Pharisees of whom He was speaking. That, in comparison with God, we should think that there could be neither father nor master ; nor prefer either these titles of honour and love, to the honour and love of Him. In comparison with the Pharisees ; that we do not call them father, or master, in the same sense as they do — that is, ambitiously and in vain-glory — like those who said, " I am of Paul," and another, "I am of Apollo" (i Cor. iii. 4), glorying each in his own master. In any other sense we may, beyond doubt, both call ourselves and be called father or master.
23:13
But woe to yon. This verse is put as the I4th by S. Chrysostcm, Euthymius, Theophylact, and The Author, and the I4th is put here. Christ speaks with great anger of the Scribes and Pharisees to the end of the chapter, especially accusing them of hypocrisy : not in any sudden outbreak of powerless anger or slander, but with the fixed plan and determination of warning the unhappy people before His approaching death not to be deluded by the false pretences of these men. It is matter of doubt whether all that Christ says against the Scribes and Pharisees in this chapter was said at the same time and place. For S. Luke (xi. 39, 42-52) relates much of it as if spoken at a different time ; and S. Augustin (De Consent., u. 75) thinks that there were two conversations, one given by S. Matthew, the other by S. Luke, and that Christ said the same things twice. But it would appear more probable that He said all once, and at the same time, as appears from S. Luke, but that S. Matthew brought all into one in this place because the argument was the same, and that He acted thus, not to frame the history in the exact order of time, but to set forth the doctrine of Christ, as in the preceding chapter (verse 2) under similar circumstances.
Because you sJmt the kingdom of heaven. S. Luke says a little otherwise (xi. 52) : You have taken away the key of knowledge. These words have more force, for they signify that the Scribes and Pharisees had so usurped to themselves the knowledge of the Law that they thought that no one, unless they themselves showed them the way, could enter into the kingdom of heaven. The metaphor is taken from the master of the house, who keeps the key of it if he does not wish persons to enter or leave it without his consent. The Scribes and Pharisees are said to shut the kingdom of heaven because they taught men that no one could enter unless they themselves opened, that is, taught them how to enter ; under which idea they placed upon the people all the traditions they pleased, like heavy burthens. The words " Before men " is a Hebraism O~IN ^Q7 " the opening of the door before the eyes of men," by which is meant that they prevented many who were at the threshold of the gate of heaven ; and who, unless they prevented them, would enter in, as S. Chrysostom perceived and as is indicated in the next words, Vos non, " You yourselves do not enter in, and those that are going in you suffer not to enter ". The meaning of the words, " You yourselves do not enter in," &c., has been explained in two ways. Origen, Hilary, The Author, S. Jerome, and Bede think that they themselves did not believe in Christ and hindered others from doing so ; but, as was said on verse 3, Christ is speaking here of the observance of the Law. S. Chrysostom's opinion seems better : that the Scribes and Pharisees had not entered into the kingdom of heaven, because they did not keep the ordinances of God ; and they prevented others from doing so, because they loaded them with useless and intolerable traditions ; and when the people could not keep them they could not, at least in the opinion of the Pharisees, enter into the kingdom of heaven ; but it did not hinder their salvation that they had not kept the traditions of the Pharisees. Christ, however, speaks from the opinion of the Pharisees. This meaning is easily gathered from verse 16, &c.
23:14
Because yon devour the houses of widows. Some think that Origen and S. Jerome did not read this verse, as they did not explain it, and it is not in the eighth Canon of the Gospels, in which only SS. Mark and Luke are contained. This would go rather against the Canon than the Gospels, for all versions, Latin, Greek, and Syriac, have it. This and the former verse, as said before, have been transposed by the Greeks. The Scribes and Pharisees are said to devour widows' houses, that is, their property ; but the manner of their doing so is not certain. Some think that they visited the houses of widows to give them consolation as such, and being entertained liberally for their office and dignity, they thus devoured their substance. Others suppose that widows sought them as men of holiness, and purchased their prayers. This is more likely, as the words that follow immediately, " Praying long prayers," show : giving the probable reason of their devouring their houses, that they sold these prayers. Christ seems to have mentioned widows rather than other women for two especial reasons : (i) because such are thought to be more especially religious, and are much more easily imposed upon by the appearance of holiness ; and (2) because it was a much greater wicked ness in the Scribes and Pharisees to devour the substance of widows, who should rather have received comfort and support, than to consume the property of other less unhappy persons. This is the view taken by S. Chrysostom and Euthymius.
Praying long prayers. The Greek adds KOLI irpofydcrei /j,aKpa TTpoo-ev^o^evoi^ "and for a pretence, or, for an occasion, making long prayers " ; our version does not contain the words KCLI or Trpofydcrei. The former seems, indeed, not to be required by, but to be at variance with, the text. The other word, " for an occasion " (TT ponder ei), seems to be tenable and agreeable to the meaning of the passage. Our interpreter probably read them, but gave the meaning rather than the words. The word " occasion," if it remain, may mean the bait which the priests and Pharisees used with their long prayers to take the means of the women ; as it is used by S. Paul : " What then ? So that by all means, whether by occasion or by truth, Christ be preached ; in this also I rejoice, yea, and will rejoice" (Phil. i. 18).
For this you shall receive the greater judgment . That is, double the judgment of the rest, as the next verse describes, because they sinned twofold : (i) by consuming the means of the widows ; and (2) by doing it under the pretence of holiness ; as S. Chrysostom and The Author have observed. "Judgment" is put by a Hebraism, and according to Scripture, for condemnation. "Receive" signifies in Hebrew both to receive and to bear (ferre).
23:15
You go about the sea and the land ("aridam"}. That is, you leave nothing undone to make one proselyte. This seems a kind of proverb like leaving no stone unturned among the Latins, and "to move every rope" among the Greeks. The land is called aridam (dry) in agreement with the Hebrew, as in Gen. i. 10, and as the Greeks often called it. S. Chrysostom and Euthymius on the passage say that the words describe not the diligence of the Scribes and Pharisees, but the difficulty of the matter, as if the meaning were : " Woe to you, Scribes and Pharisees, who by your wickedness so turn away strangers from all desire of the divine Law, that it is so difficult to make even one proselyte to the true religion, that you are compelled to go round about sea and land for him". But it is clearly not the difficulty that is meant, but the zeal and ambition of the Scribes and Pharisees, who endea voured most anxiously to draw the Gentiles to the Jewish religion, either from ambition that they might increase the number of the people of God, and have the government of them from their holiness and doctrine, as some say ; or, as The Author and others think, that by augmenting the number of the Jews, they might increase the number of sacrifices, and thus get greater profit for themselves. Either is credible of the Pharisees. The Greeks called those who turned from Gentile superstitions to the religion of the Jews, proselytes, the Hebrews D*H3 and Christians, neophytes (i Tim. iii. 6). And when lie is made, you make him tlie child of helL This is a Hebraism, by which he is called a child of hell who has merited hell, as he is called a child of death who is in time to die. more than yourselves. AiT7\oTepov VJAWV, "Twofold more than yourselves"; that is, you merit a twofold condemnation and punishment, but you make him merit a more than twofold. It was shown in the preceding verse how the Scribes and Pharisees were deserving of a twofold punishment. Their sin was twofold : avarice and the simulation of holiness. How they could make their proselytes worse than themselves may be a question, for it seems scarcely possible. The Author thinks that the proselytes deserved a heavier punishment than the Pharisees, because they sinned more heavily in not believing Christ when they had forsaken their idolatry, than if they had never left it. S. Chrysostom says that the Pharisees deliberately endeavoured to make their converts from idolatry worse than themselves. The Author and Euthymius say, with more reason, that they were more inclined by nature to copy vice than virtue, and that thus the masters were easily surpassed in wickedness by their disciples.
23:16
Blind guides. They are called guides, not as being true guides, but either from their office of teachers, or from the opinion of those who set themselves up as the leaders of the rest : as the idols of the Gentiles are called gods, because the Gentiles thought them such, and the false prophets are often called Prophets.
Whosoever swears by the Temple. 'Ev TO) va£, by a Hebraism for per, " by," as in the following verses 1 is put both for in and per.
It is nothing. That is, the person owes nothing, is not a debtor. Some say that this is not to be taken absolutely, but comparatively ; for it is not likely that the Pharisees were so shameless as to teach that it was no sin to swear by the Temple : but that it was a less sin than to swear by the gold of the Temple, though many of the Ancients thought this. S. Jerome, Theophylact, and S. Thomas explain it thus. If any man, in any suit or doubtful question, swore by the Temple, and was afterwards convicted of falsehood, he was not held guilty ; but if he swore by the gold and money which were offered to the priests in the Temple, he was at once compelled to make good that which he had sworn to do. Again, if a man swore by the altar, no one thought him guilty of perjury ; but if he swore by the oblations — that is, the victims or sacrifices, or other offerings to God on the altar — the vow was required to be most strictly performed. The above authors think that avarice was the original cause of this tradition. It is a question what was meant by the gold of the Temple. Theophylact thinks it meant all the gold with which the interior of the Temple was adorned ; Euthymius, the vessels, candle sticks, and other gold furniture of the Temple ; S. Jerome and Bede, all the money of the Temple, which is more likely.
23:17
For whether. Christ gives as His reason for calling the Pharisees blind that they do not see that the Temple is greater than the gold. Christ argues from the natural axiom which is found in Aristotle, " That, because of which a thing is such as it is, is greater than the thing" (lib. i., poster. 2). For the gold in the Temple would not be holy unless the Temple were holy. The Temple, therefore, is more holy.
23:22
And he that swear etJi by heaven. Chap. v. 34 explains this.
23:23
And you have left. The time past is meant here, when the Scribes and Pharisees had consigned the most weighty precepts of God to oblivion, as completely as if they had been abrogated.
Judgment. Christ explains the more weighty precepts of the Law,, which they had long ago forsaken : judgment, by which his right is rendered to every man — for the Scribes and Pharisees were often judges, as in chap. v. 22 — and Scripture hates nothing more than corrupt or perverse judgment (Deut. xvi. 19 ; Isa. i. 25 ; Mich. iii. n ; vu. 3).
Mercy. Love of our neighbour, which God prefers before allthings (Osee vi. 6 ; Apoc. ix. 13 ; Mich. vi. 8 ; Zach. vu. 9).
Faith. Not divine faith, by which we believe in God, but the human faith, by which we keep our mutual compacts. It is defined to be " trustworthiness in speech and act " (Lib. de Offic., i.). God would have it carefully kept (Levit. vi. 2, 4, 5).
23:24
Who strain out a gnat and swallow a camel. In hot climates gnats are apt to get into the wine, so that it is often necessary to strain it before drinking. A camel is named, after the custom of the country, as the greatest object opposed to the least (ix. 27). It appears to have been a proverb like the other, " It is easier for a camel to go through the eye of a needle".
23:25
The outside of the cup and the dish. TO effcoOev rov irorrjpiov. The outside of the cup and of the dish, or, what would be nearer the Greek idiom, quod extra calicem et paropsidcm est. S. Matthew calls the cup calicem, and the dish from which the food was taken paropsidem. S. Luke calls the latter catinum, which is a similar thing or the same.
But within. That is, the contents, for rd is understood. The cup and the dish are the man himself. The outside is the defile ments of the body, the inside those of the soul. The application is to those who gave too much care to the removal of bodily stains, and too little to remedy the faults of the soul. This also appears to have been a proverb, by which is meant a man who regards too much the things that are less essential, and neglects what is of real importance ; as if he should clean the outside of a vessel which contains meat or drink, and leave the inside unclean.
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That the outside may become clean. It has been asked how, the inside being cleansed, that which is without should be cleansed ; for there appears to be no obstacle to a man having a clean mind but a soiled body. That which is from without is ordered to be made clean after the inside has been so ; whereas the outside does not more defile than if it were not unclean, as is said in chap. xv. 1 1 : " Not that which goeth into the mouth defileth a man, but what cometh out of the mouth, this defileth a man " ; and Titus i. 15: " All things are clean to the clean ; but to them that are defiled and to unbelievers nothing is clean ; but both their mind and their conscience are defiled ".
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That build the sepulchres of the Prophets and adorn the monuments of the just. Christ seems to call the same persons Prophets and just men, as in other places, and .S. John ix. 17 : as the tombs and monuments are the same. The Hebrew often expresses the same idea in different words. They built the tombs of the Prophets, as S. Hilary says, when decayed bytime. It appears from this passage that these tombs were held in honour by the Jews, and it was not blameable, but praiseworthy, in the Scribes and Pharisees to take care of them, as Origen (Tract, in Matt, xxvi.), S. Chrysostom, and Euthymius point out. Christ does not blame them for this ; but because, when they had built these up, they committed worse murders than they who killed the Prophets, whose sepulchres they built.
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Wherefore you are witnesses against yourselves, that you are the sons of them that killed the Prophets. Christ convicts the Scribes and Pharisees out of their own lips of being the sons of those who slew the Prophets : " If we had been in the days of our fathers we would not have been partakers with them in the blood of the Prophets" — that they bear witness against themselves that they are the sons of those who killed the Prophets ; but S. Luke states the case a little differently (xi. 48) : " Truly you bear witness that you consent to the doings of your fathers : for they indeed killed them, and you build their sepulchres ". It is probable that Christ said both what S. Matthew and what S. Luke ascribe to Him, and that S. Matthew recorded one of the sayings and S. Luke the other. It remains to be seen how, in 5. Luke> Christ concludes that they bear witness that they consented to the deeds of their fathers. Christ does not appear to conclude this ex animi sententia, but only to turn the argument which the Scribes and Pharisees used to prove their holiness against them, and to prove their wickedness. For they who built the tombs of the Prophets might appear either to have done so in their honour, or to kill them a second time — that is, to bury their memories with their bodies ; like robbers, who bury their victims, not from humanity, but to prevent their being discovered. The Scribes and Pharisees use the argument in the former sense ; Christ in the latter ; not to show that they built the tombs of the Prophets with the design of consenting to the murders of their fathers, but that the fact itself might be taken in this sense, as well as in the contrary one.
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Fill ye up then the measure of your fathers. That is, "Kill those Prophets whom, as they were not yet in existence, your fathers could not kill ". Christ means Himself and those whom He said (verse 34) that He would send. S. Chrysostom, Theophylact, and Euthymius have observed that, although Christ appears to command, He does not really do so, but foretells what would happen, as He did when He said to Judas Iscariot (S. John xiii. 27), " That which thou doest, do quickly ". It might rather be said that He made a concession to them.
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You serpents, generation of vipers. ( Vide chap. iii. 7.) The meaning is, as they were the sons of vipers, what could they be but vipers themselves? for the offspring cannot be better than their parents, though they are often worse.
How will yon flee from the judgment of hell ? That is, how can you be saved, being, as you are, vipers? This is not said as a thing impossible, for they might brmg forth penitence and be saved : but that those who have persisted long and obstinately in wickedness rarely repent; or they might have been so hardened as to appear beyond the hope of amendment.
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Therefore. Christ does not say why He would send Prophets, and wise men, and Scribes, for He was not about to send them on account of the wickedness of the Scribes and Pharisees ; but He gives the reason for which the Scribes and Pharisees would put them to death. They were serpents and generations of vipers, which are hostile to the life of man. S. Luke (xi. 49) speaks otherwise : " For this cause also the wisdom of God said, I will send to them Prophets and Apostles, and some of them they will kill and persecute ". Christ seems to bring up the testimony of some Prophet, when none such is in Scripture. It is credible that Christ said what is related by S. Luke, and did not say, " Behold, I send," as S. Matthew says, but " The wisdom of God said, I will send," lest if He had said, " I send," He should appear to make Himself God, whose prerogative it is to send the Prophets. S. Matthew gives the meaning, but not the words. For it is the same thing in Him to say, "The wisdom of Godsends," and " I send," because He is the wisdom of God, and by the ambiguity of His words He escaped ill-will. He would not therefore cite the words of any of the Prophets, but spoke as Himself interpreting the will of God and announcing the future. As the Prophets used to say, " Thus saith the Lord," so He said, " The wisdom of God saith " — that is, " decreed " — a Hebraism.
Prophets and wise men and Scribes. S. Luke says Prophets and Apostles ; hence it appears that Christ called His Apostles Scribes and Prophets, as inaccordance with the ordinary language of the Jews, by whom the Scribes were called Doctors of the Law (xiii. 52 ; i Cor. i. 20). Where is the wise ? Where is the Scribe ? Where is the disputer of this world ?
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That upon you may come. Euthymius rightly observes that in this passage " that " signifies not the cause but the effect. It is a Hebrew expression signifying that the blood of one may come upon another, or upon his head ; that is, that he may suffer the punishment of murder, as chap, xxvii. 25 : "His blood be upon us and upon our children" — that is, "we and our children will answer for it, and if there be any sin, we will suffer the penalty ". A similar expression is found in other places : Levit. xx. 9-13 ; Joshua xi. 19 ; 2 Kings i. 16. As the Latins say, " If any evil happen, on me and my head be it " (Seneca, De Beneficiis^ xxxi.). That upon you may come all the just blood that hath been shed upon the earth, from the blood of A bel the just even to the blood of Zacharias the son of Barachias, whom you killed between the Temple and the Altar. Christ evidently intended to say that they should suffer punishment for the death of all the Prophets who had been slain by the Jews. Abel is numbered among the Prophets, because he seemed to foreshow the sacrifice of Christ by his own, as S. Paul says (Heb. xi. 4). Christ enumerates Abel amongst those who were slain by the Jews, when he was not so, because Cain, by whom he was slain, was the head of all murderers, and although he was not by nature the father of the Jews, he was so by imitation. The Jews are said to be his sons, therefore, in the sense in which they are said to be the sons of the devil (S. John viii. 44 ; S. Jude u). So says The Author. There is a question here as to who was the Zacharias of whom Christ speaks, as there were many of that name. Some think that Christ speaks of Zacharias the father of John the Baptist. These mention an ancient apocryphal tradition that when, after the birth of Christ, His mother went as before to sit among the virgins, the priests prevented her, as she had borne a son ; and slew Zacharias, her defender, who knew that shewas a virgin, and that for this reason he was slain by the other priests between the Temple and the Altar. So say Origen (Tract, in S. Matt, xvi.), S. Basil (Horn, de Human. Generat. Christ?), Theophylact and Euthymius (in loc.}, Epiphanius (Hceres. Gnost). This would agree well with the text if there were any support for it from history. For Zacharias, the father of John, was the last of the Prophets; and it is clear that Christ intended to say that the Scribes and Pharisees should suffer punishment for the blood of all the Prophets who had been slain from the first to the last. But the name Barachias does not agree, for there is nothing to show that the father of Zacharias was Barachias. Others think that Christ spoke of that Zacharias who was one of the Prophets, for (Zac/i. i. i) he is called the son of Barachias. Origen, S. Chrysostom, and S. Jerome think this. Others, again, suppose him to have been the Zacharias the son of Jehoida the priest, who (2 Paral. xxiv. 21) is said to have been slain between the Temple and the Altar. This is the opinion of S. Jerome, Bede, and all the later authorities. It is more likely than the others, as this is the only Zacharias mentioned in Scripture as having been slain between the Temple and the Altar ; and it is very probable that Christ would have alluded to a fact that was well known and which is related in Scripture. There is one objection, however, to this. The Zacharias of Scripture is called the son, not of Barachias, but Jehoida. Two answers have been given to the objection. I. As S. Jerome says, Christ regarded not the sound of the name (vox nominis), but the meaning. Barachias means in Hebrew, " Blessed of the Lord " ; that is, a just man, one abounding in divine grace, such as all Scripture states Jehoida to have been. 2. Jehoida had two names, and was called Jehoida by name and Barachias by surname. This conjecture is probable, and in confirmation of it S. Jerome says that he read in the Gospel of the Nazarenes, for " the son of Barachias," " the son of Jehoida". Another objection may occur, that this Zacharias was not the last of the Prophets, as Christ appears to signify ; for there were many after him, and John Baptist was the last who was slain. The answer is easy. Christ only speaks of those Prophets who are mentioned as having been slain in Holy Scripture, that the Scribes and Pharisees might not be able to deny that these were put to death by their fathers. Among those of whom we read in Scripture as having been put to death, that Zacharias, the son of Jehoida, was the last. Another question may here arise — how Christ could threaten that all the blood of the ancient Prophets should come upon the Scribes and Pharisees, when they had not killed them themselves, and the son ought not to bear the iniquity of his father (Ezek. xviii. 19). It has been answered that all the Jews were as one congregation and nation. In nations, the deeds of the fathers are accounted as those of their descendants. Thus the Amalekites, because they refused a passage through their country to the children of Israel when coming out of Egypt, are ordered to be wholly cut off (Exod. xvii. 8-14). This was not done till more than four hundred years after, when none of those who refused the Israelites were alive (i Kings xv. 6, 7). On the same principle, the Scribes and Pharisees were made accountable for the blood of the Prophets ; not that they killed them themselves, but as their state and forefathers did so, they themselves are said to have done it. So say S. Jerome and Bede. Others say that the sons often share the punishment of their fathers when they follow their sins, as God has threatened (Exod. xx. 5). Others, again, that the children are not punished for the sins of their fathers, even when they follow their sins : but are said to be so, because, when they did not reject their example, they suffered heavier punishments. So say S. Chrysostom, Theophylact, and Euthymius. It does not seem necessary to speak here as to whether children are punished for the sins of their fathers, because the question has been discussed at length on Exod. xx. 5. It would appear that in this instance Christ spoke in the ordinary human manner, and meant only that the Scribes and Pharisees would suffer such heavy punishments for their murders that they might seem to bear the weight even of those of their fathers, as well as their own : not that they had to bear them both, but that they would be punished more heavily, and they merited no mercy. We say of an assassin who has committed many murders with impunity, if he perpetrates a fresh one and is convicted and executed, that he has paid all at once. Not that he has done so literally, one by one : not that he suffered greater punishment than he deserved for his last crime ; but he is punished without mercy, and has undergone the very greatest penalty possible. The event, as found in verse 38, " Behold your house shall be left to you desolate," and the whole chapter following, shows that this was the meaning of Christ. In that destruction it was scarcely possible that the Scribes and Pharisees could have undergone greater punishments than they did, as Josephus has related in full. But if they had put no other prophet or disciple of Christ to death, they would have merited punishments far more heavy for having crucified Christ Himself. Thus they were so far from having expiated the guilt of their forefathers, that they did not suffer the full penalty even for their own offences ; but they are said to have paid the penalty of the blood of all the Prophets, because they suffered the most they could.
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Amen, I say unto you, all these things shall come upon this generation. The exclamation, " Amen," and its repetition show that, as was said before, the threat is not to be considered an empty one. Christ means the whole race of Jews by the words "this generation". It is a Hebraism, and the word means genus.
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How often would I have gathered together thy children, as the hen doth gather the chickens under her wings, and thou wouldest not. All ancient authorities agree that the meaning is, that God called the Jews to a better mind, and they would not come, as is shown in the parable in the preceding chapter (verse 3) ; and in Prov. i. 24 : " Because I called, and you refused ; I stretched out My hand, and there was none that regarded"; and ha. Ixv. 12, and Ixvi. 4: "Because I called, and ye did not answer ; I spoke, and you did not hear"; and Jer. vu. 13 : "I have spoken to you, rising up early and speaking, and you have not heard ; and I have called you, and you have not answered ". To call, and to wish to gather together, is the same thing ; and not to answer, and to refuse to be gathered together, is the same thing.
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Behold, your house shall be left unto you desolate. The word " Behold" seems to indicate the near approach of the event, as observed (u. i) in many other passages. By "your house" Christ either meant the city, as Bede supposes : that being their city which was speedily to be laid waste, as God had before threatened— " And now I will show you what I will do to My vineyard. I will take away the hedge thereof, and it shall be wasted ; and I will break down the wall thereof, and it shall be trodden down ; and I will make it desolate" (Isa. v. 5)— or, as is more probable, the Temple, as S. Jerome and Theophylact say ; because, as of old, so in these days, the Jews so trusted to their Temple that they thought themselves to possess a most certain protection in it, as we find from Jer. vu. 4 : " Trust not in lying words, saying, The temple of the Lord, the temple of the Lord, it is the temple of the Lord ". For in the time of Jeremiah, before the Jews were taken captive, God had uttered a like threat against them, as recorded by Jeremiah (xii. 7) : "I have forsaken My house, I have left My inheritance ; I have given My dear soul into the hand of her enemies ".
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For I say unto you. Christ tells them the reason of this coming desolation. He Himself, by whom, as by the truth, the figure was fulfilled, was after a little while to leave the world ; and as a house, when its owners have left it, will fall into ruins, so the Temple, after His departure, would be utterly destroyed.
Till you say, Blessed is He that cometh in the name of the Lord. All ancient Fathers agree that this refers to the second coming of Christ ; but all do not agree as to how the Jews will say, " Blessed is He that cometh," &c., of Him. Some of the most early think that many of the Jews will believe in Him at the end of the world, and will speak these words. S. Jerome says that the meaning is: "You shall not see Me again until you confess Me to be Him who cometh in the name of the Lord ". Euthymius, Theophylact, and apparently S, Chrysostom, think that the Jews will then make that confession, not willingly, but by compulsion. They may probably then say many things unwillingly ; but from their minds, and not from their lips alone. For Christ appears to speak as if a king should say to someone who would not acknowledge him as such, " I will put thee to death, and then thou wilt confess me to be a king," as meaning, not that the man would confess it in words, but that he would discover it to be so in fact. So Zach. xii. 10 and 5. John xix. 37, where the words, " They shall look," have the same meaning as " You say " in the text. Christ probably alludes to what had happened shortly before (xxi. 16). When the children cried out " Hosanna," the Scribes said with indignation, " Hearest thou?" as if they thought the children guilty of blasphemy because they sang to Christ, " Hosanna to the Son of David ". Christ therefore tells them that the time would come when they themselves would be compelled to say the same. S. Chry sostom, Theophylact, and Euthymius have observed that the word "henceforth," amodo, an apri, marks, not a point of time, but the time of the Passion ; after which, although the Apostles and some of the disciples saw Him when risen, the Jews of whom He spoke did not see Him.
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v. 1 tune Iesus locutus est ad turbas et ad discipulos suos; testes erant perversitatis pharisaeorum ac malitiae , quae capite superiore descripta est , testes quoque silentii eorum ac coufusionis, testes eximiae Ghristisapientiae; unde animi eorum benepraeparati : sunt ad Ghristi sermonem avide suscipiendum. Quae insit ducibus auctoritas, a Ghristo non negatur
v. 6 amant enim earn eg ept fuld hub ox ken rush tol corp-lind, uti yap 157. al 3 Chr. In v. 8 vos enim rush; omnes enim dub ept ox rush corp lind. In v. 9 tmv (uti vulg vobis) D evang. 26 it sah cop Clem. In v. 4 sin om digito; v. 5 fascias phyl. in v. 1 1 qui vtilt inter vos esse magnus. Docet Ghristus legitimae potestatis auctoritatem esse agnoscendam et sequendam; verum exempla eorum virorum minime imitanda, utpote suis ipsorum praescriptionibus plane contraria; sunt enim illi in alios quidem severissimi , indulgentissimi in se ipsos, cupidissimi in omnibus vanae gloriae et honoris appetentissimi ; a quorum moribus longissiine abesse oportet discipulos Christi. Postquam Christuspharisaeis et scribis silentium imposuit et tentantes ita repressit ut iamnon eum tentare auderent, ostendit eos morbo laborare incurabili (S. Chrys. Euth.} et omnem eorum perversitatem discipulis ac turbis manifestat , ne exemplo ducum borum in exitium pertrahan-tur ;
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v. 2 super cathedram Moysi sederunt scribae et pharisaei; etiam apud rabbinos dicitur de eo qui post aliquem doctorem eius locum et auctoritatem docendi occupat IXDD by auni sedens super sedem eius (cf. Vitringa, de synagoga vet., Franequerae 1696 p. 165); significatur auctoritas qua legem explicant et applicant tamqtiam successores Moysi. Id dici de summo apud ludaeos magistratu, de synedrio, certum videtur (cf. Light foot ad h . 1. Wunsche p. 271) , in quo collegio pharisaei maxima pollebant auctoritate. Licet enim sadducaei quoque in eo collegio numerabantur, illi (si quando inagistratus gerunt) inviti ac necessitate coacti pharisaeorum opinioni assentiuntur, quod eos alioquin non ferret populus (lose-, phus, Antiq. 18,1. 4; cf. Schurer, Geschichte des jtid. Volkesim Zeitalter Iesu II p. 201);
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v. 3 omnia ergo quaecumque dixerint vobis servate et facile TuoivicaTe facite , Tvipetre observate continuo ; subtilius : servate in corde et opere facite (Alb. Thorn.}, illud dici de negativis, hoc de positivis praeceptis (Cai.}. Cum super cathedram Moysi sedere dicantur, ea intelliguntur quae ad legis observantiam urgendam et tnendam praescribuntur, non utique asingulis, sed ea quae maiore legis doctorum numero sanciebantur (anjDlD 112. ^r) vel quae longa consuetudine iam statuta et consecrata erant (halacha ; cf . Schurer, 1. c. p. 322. 332). Hae autem praescriptiones spectabant externum cultum Dei, sacrificia, lustrationes , observantiam dierum festorum, tributum tempi o solvendum , varias oblationes, decimas, leges de iis quae munda vel immunda essent. Quamdiu itaque vetus synagoga iure constitit, etiam exsistebat legitima auctoritas, cui obedientiam praestari a populo Iesus vult. Cum igitur Christus haec praecipiat, ostendit se nullo modo esse adversarium legis (Theoph. Sylv.} nequese repugnare auctoritati summi ludaeorum magistratus (Calm.}] et quia hanc auctoritatem agnoscit eique subesse et obedire iubet, propterea ems reprehensio eorum qui ista dignitate potiuntur, eo magis evadit gravis et efficax. Alii censent Christum haec praemisisse ne ex ambitione vel odio videretur invehi in pharisaeos (S. Chrys. Gyr. Euth.}. Locutionem adeo universalem : quaecumque dixerint vobisservate et facite , plerique restringunt variis additis : si ea praeciplunt quae Moyses docuit(5. Br. Alb. Maid. Arn.}, sibene decent (S. Pasch.), si non legi mosaicae contraria praescribunt (Dion. Ions. Lap. Sylv. Calm.}, si ita agunt, ut officii ratio postulat (Lamy, Fil.} ; sed ita statuitur plebs indocta iudex supremus et qua ratione plebs indocta iudicare posset , utrum statuta ilia consuetudine iam diu recepta et a legis doctoribus promulgata sint legi mosaicae conformia anrecte ex ea deducta, an recte accommodata temporum necessitati et varietati? Plebs indiget certis normis, regulis, quid in re religiosa, in vita, praestandum sit, quid vitandum; et tales normas ei praefigi ab auctoritate legitima necesse est, idque Christus hoc loco indicat. Videtur itaque de illo supremo magistratu, quamdiu legitime exsistebat, valere quod S. Aug. dicit : ilia cathedra, non eorum sed Moysi , cogebat eos bona dicere, etiam non bona facientes (de doctr. christ. 4,27. 59; M. 34, 118) et : debetis advertere quantus honor delatus sit doctrinae Moysi, in cuius cathedra etiam mali sedentes bona docere cogebantur. (c. Faustum 16,29; M. 42,336 ; similiter epist. 105,5. 16; M. 33,403). At vero doctores illi malum praebent vitae exemplum : secundum opera vero eorum nolite facere; dicunt enim et non facmnt; cf. ad 5,20 ; ab hac ultima accusatione generali transit (e) Christus ad id quo illud dicere et non facere quam maxime apparet; vel explicat et probat (yap) quod affirmavit; atque hunc nexum indicat lectio vulg.
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v. 4 alligant enim onera grama, <^<7[Aeuav colligare , in fasciculos ligare i. e. multa praecepta statuunt observanda, ita ut ex illis multis ac variis efficiantur onera gravia et importabilia 8vGzG-eawtoL difficilia ad portandum, molesta, quibus vita nimiis observantiis oneratur, etimponunt in humeros hdminum; duri et acerbi in alios sunt a quibus plurima exigunt ; ipsi digito'autem suo nolunt ea movere; non solum humeris suis portare nolunt quae aliis imponunt, sed ne in parte quidem vel summis digitis ilia attingunt (Euth.)\ in se ergo indulgentissimisunt. Lex mosaica ipsa iam satis gravis erat; eratiugum (Act. 15,10); Verum praecepta mosaica reddebantur multo graviora explicationibus illis et applicationibus, quibus minutissima quaedam praescribebantur et quibus sepem legis eoiistituebant et observantiam legis accuratam in tuto collocare volebant (cf, Ed. I p. 100. 101). Aliter digito movers explicat Maid. : solemus -onerata iumenta non solo digito, sed utraque manu et toto saepe corpore iuvare; illi.miseros homines quos suis ineptiis oneraverant ne minimum quidem digito sublevabant eodemque modo concipit Ed. I p. 101 et lip. 4-08. Sed prior acceptio, ut est communis, ita vera esse omnino videtur; nam declaratur illud : dicunt et non faciunt; uti in priore membro illud dicunt illnstvaiuT, ila in altero non faciunt, et utrumque membrum cum emphasi quadam explicatur. Neque placet sensus : onera quae imposuerunt non reddunt faciliora; id quod satis debile esset, sive exemplo suo sive dispensatione dicas onera posse alleviari. Dein illosexigere strictam observantiam iam in priore membro dictum est; ergo id iterum altero membro exprimi haud facile opinandum erit. Bene notat S. Chrys. : non dixit : nolunt portare, sed : nolunt nee prope accedere nee tangere; a subditis sine ulla venia sedulam-requirunt vitae arctae observantiam, sed sibi multam tribuunt licentiam , id quod contrarium est boni principis officio , quod est in rebus se spectantibus iudicem esse severum ac sine ulla venia, in subditos vero se mitem exhibere et ad veniam dandam pronum; hi vero contrarium faciebant . Ad hanc in alios duritiem, in se vero indulgentiam maximam accedit vitium aliud quo cuncta inficiuntur, inanis gioriae cupiditas, quamiam supra 6,1 seq. reprehenderat Jesus;
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v. 5 omnid vero opera sua faciunt ut videantur ab hominilms; cuius aliqua exempla afi'eruntur; dilatant enim phylacteria sua; cum Deut. 6,8 dicatur : ligabis ea quasi signum in manu tua eruntque et movebuntur inter oculos tuos (et similiterEx. 13,9), ludaei gestare solebant 'p'psri; erant schedulae membranaceae quibus hae quattuor sectiones legis mosaicae inscribebantur Ex. 13,1-10; 13,11-16. Deut. 6,4-9; 11,13-21 ; inserebantur hae schedulae thecis, quas fronti et brachio sinistro alligabant. Vocantur phylacteria (graece) , conservatoria eo quod legis memoriam conservare, in memoriam revocare debebant; nomen rabbinicum dicit preces, quia quamvis proprie semper gestari debereat tamen praecipue tempore precum matutinarum adhibenda erant. Eaitaque pharisaei gestabant valde lata et conspicua, ut exinde devotionis famam et aestimationeni caperent, dum ex illorum magnitudine memoria et studium legis coniici debeat. Nomen phylacteriorum f^rtasse inde quoque petitum est quod iis quaedam vis " inesse credebatur ad avertenda mala et ad fuganda daemonia , ideoque munimenta et praesidia appellabantur. Saltern hie usus eis adscribitur postmodum (cf. Lightfoot ad h. 1., Wunsche\>. 274; Weber I. c *2 ed. p. 27). De iis ita statui losephus scribit recitans legem Dent. 3,8. 9 : ostiis autem suis praecipua inscribant quae eis benefeqerit Beus, itidemque in brachiis quisque ostendat et quaecumque Dei potentiam indicare possunt et eius erga ipsos benevolentiam in fronte et brachio inscripta gerant , ut undique perspicuum sit Dei erga eos studium (Antiq. 4, 8. 13). Yituperat S. Hier. pharisaeos quod legem illam male interpretantes in membranulis scripserint verba legis complicantes ea et ligantes in fronte ; esse nmpe sensum : praecepta measintin manu tua ut opere compleantur ; sint ante oculos tuos, ut die ac nocte mediteris in eis (similiter S. Pasch. Theoph.}. Usum hunc Christus non reprehendit ; solnm vituperat quod pharisaei ea faciant.latiora quam usus ceteroquin habet ad suam vane ostentandam ac iactandam pietatem. Ex eadem vana ostentatione magnificant fimbrias; cf. Num. 15,38. Deut. 22,12; sunt jcpaaws^a cirri, pannuli ex ora pallii dependentes, fimbriae comatae vel peniculamenta in oris vestimentorum, fila separatim extremitati vestis addita et inter se contorta (cf . Bttxtorf, Lexicon chald. p. 1908). Eiusmodi filorum textus seu fila lanea contorta et oblonga inferioribus quattuor angulis vestimenti annectunt quae visui obiecta de observatione praeceptorum Dei hominem moneant. Has itaque fimbrias comatas illi faciebant solito maiores, ut singulare studium legis prae se ferre viderentur. Pro tanta quam affectant pietate etiam apud homines magnam quandam venerationem nancisci appetunt; unde exoptant et desiderant, ut ubique, in coetibus profanis ac sacris, sibi sedes decernantur honoratissimo loco v. Qamant autem primos recubitus in coenis et primas cathedras in synagogis , et ut ab omnibus publice salutentur et appellatione honorifica insigniantur
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v. 7 et salutationes in foro et vocari ab homimbusrabbi;va]jbi { (o leysrai ^sOsp^vivsuo'^evov ^ac>ca>>s loan. 1,38); titulus ille iempore Christi recentioris erat originis ; nam ante tempora Hill.el eum in usu non fuisse satis patet ex eo quod doctores praecedentes solo suq nomine vocantur neque eum titulum gerunt (cf. Lightfoot, Schurer 1. c. II p. 315.) > Ab eiusmodi honoris et gloriae cupiditate et studio Christus suos quam plurimum abesse et immunes se exhibere vult.
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v. 8 vos autem nolite vocari rabbi; unus est enim magister vester, omnes autem vos fratres estis; [/./) 3cV/i0viTe , avu TOU, (/.vj ^viT'/iV/iTe y.V/)0vivat (Eulh.}\ ambitionem itaque illam qua pharisaei titulum honoris cupiebant prohibet Ghristus, vel TYIV <pi^p^iav (S. Chri/s. Euth.), principatus amorem castigat et affect um ilium ad gloriam nominis (Cai. lans.). Hoc itaque Ghristus introducit, ait S. Pasch., ne desiderent ob vanam gloriam his vocari nominibus. Atque optimam Christus addit rationem, cur nobis de eiusmodi appellatione non modo nihil studiose curandum, sed rectius sit erubescendum ; unus est enim magister vester, solus Christus possidet omnes thesauros sapientiae et scientiae Dei; solus Christus ita docet illustratione gratiae ut animus revera illuminetur luce divina et voluntas efficaciter propellatur ad bonum amplectendum , solus Christus est via, veritas, vita, i. e. ille magister per quern reipsa apti reddimur ad beatitudinem acquirendam. lam quis hominum qui sibi conscius est et excellentiae Christi et suae ipsius imbecillitatis , qua et plurima ignorat et solum externe verbis .sonantibus pauca quaedam docere potest, quis, inquam, non refngiat et vereatur titulo vocari eodem quo Christus salutatur? Alia ratio redditur : omnes vos fratres estis, omnes unum eundemque habemus magistrum Christum , per quern efficimur inter nos fratres ; quis igitur audeatsibi prae reliquis nomenmagistd arrogare? Proinde ea docet Christus quibus vana assumptio et favor gloriae exstinguatur penitus et omnes admoneantur illius : quid habes quod non accepisti? si autem accepisti, quid gloriaris quasi non acceperis (1 Cor. 4,7)? Eos qui dpcenfc admonuit Christus ad animorum demissionem. lam eis quoque qui docenttir utile tradit documentum v. 8 : unus est enim Pater vester qui in coelis est, a quo vitam hausimus et naturalem et supernaturalem, cuius gloriae nos oportet esse maxime studiosos, cui uni nos plane tradere , confidere , committere decet et a quo optima quaeque speranda sunt. .Si Deus se Patrem voeat, id potissimum a nobis exigit, ut honoretur ; nam Mai. 1,6 : si ergo Pater ego sum, ubi est honor meus? Quo autem sensu haec v. 8-10 a Christo dicantur, ex hoc loco clarissime patet. Nemini enim in mentem venire potest ipsam appellationem patris prohiberi; nam, ut Tost. qu. 64 in cap. 23 dicit, non potest esse prohibitum id asserere quod Deus asserit; sed Deum asserere patres nostros aliquos praeter se cum dicat , ut honoremus patrem et matrem, etc.; dein nos dicentes alios patres imitari usum loquendi Scripturae; praeterea ii qui docentur appellantur in Scriptura filii (Prov. 1,8. 10. 15; 2,1 ; 3,1 ; 4,1 etc., etc.); ergo pronum est hos filios iis a quibus docentur nomen indere patris. Neque doctores sese permittant constitui duces vel capita partium sen factionum. Tempore Christi duae praesertim factiones exsistebant inter doctores : schola Hillel et schola Schamai; hi igitur duces factionum erant ex quorum nominibus discipuli vocabantur vel quos tamquam principes sequebantur. Talem honorem ne admittant Christus monet
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v. 9 etpatrem nolite vocare vobis super terrain, UJAWV et patrem nolite vocare vestrum quemquam scil. doctorum; nam praeceptores et doctores a discipulis etiam titulo patris, pater mi, salutari solebant ; ita iam Eliseus clamat ad Eliam : pater mi (4 Reg. 2,12), et de eo titulo vide Buxtorf (Lexicon chald, p. 10. 2175). Prohibetur itaque studium illud atque ilia aemulatio, cuius exemplum nobis describitur i Cor. 4,6, cum unus adversus alterum infletur pro alio i. e. ne quis doctorem cui adhaeret studio prosequatur immoderato, eum celebret aliosque deprimat, neve nimium homini fragili tribuat et quasi totam spem et fiduciam in eo collocet. Et ratio affertur similis priori in
23:10
v. 10 nee vocemini magistri, xa0-/)yy]Tou, duces, qui viam monstrant ; eo nomine etiam philosophi vocabantur apud Graecos tamquam duces quos discipuli sequantur (cf. Wetsteiri). Unde hisce verbis id Christus excludi vult quod postea apostplus reprehendit in Corinthiis : hoc autem dico quod unusquisque vestrum dicit : ego quidem sum. Pauli, ego autem Apollo, ego vero Gephae! divisus est Ghristus? num Paulus crucifixus est pro vobis aut in nomine Pauli baptizati estis ('1 Cor. 1,12. 13)? En quomodo apostolus nullo modo vult haberi JcaOviyviTvfc! Cui voci respondere videtur apud rabbinos titulus rnln vel in allocutione nla ; est enim titulus summus doctornm penes quos summa iudicandi et decidendi potestas , cui alii rabbini et magistri subditisunt (Buxtorfl. c. p. 984). Et ratio subditur eadem, quiamagistervester xaQ'/iy/iT'/ii;, dux vester, princeps ac caput, qui solus vobis viammonstrat agmenque ducit, unus est, Christus, nam Christus solus est 6 T?)<J xiGTeco; ap^viydg, 6 ap^viyo? T^? awTvipias (Hebr. 12,2 et 2,10), 6 appyos TVJ<; Cwvi? (Act. 3,15), dux scil. et antesignanus et princeps (Act. 5,31) iidei, salutis, vitae, cui ex toto animq adhaerendum sit. Unde infert non solum ne quis se super alios extollat , verum si qua auctoritate et dignitate polleat , ut magis se animo demittat
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v. 11 qui maior est vestrum, erit minister vester; vide ad 18,4 et 20,25. Qui enim in regno messiano praecipua quaedam dona , iura , gratias gratis datas accipit, ea accipit in utilitatem aliorum, ut eos adiuvet. Ita scribit apostolus : quid igitur est Apollo , quid vero Paulus ? ministri ^laxovoi <V (bv eTCKmuffare, per quos credidistis (1 Cor. 3,5) et : unicuique datur manifestatio spiritus ad titilitatem (1 Gor. 12,7; cf. 14,5. Rom. 12,6 seq.) et : ipse dedit guosdam quidem apostolos, quosdam autem prophetas etc. ad consummationem sanctorum in opus ministern, in aedificationem corporisChristi (Eph. 4,11. 12) ; cf. Luc, 22,26. Ut autem omnem animi elationem fortiter ac constanter reprimant et , humiliter de se sentiant, Christus et illius damnum et mercedem huius locutione proverbiali in medium affertv. \%qui autem se exaltaverit humiliabitUT , et qui se humiliaverit exaltabitur j proinde via ad veram gloriam et honorem in humili animi demissione assignatur; eadem quippe via ipse quoque Christus incessit teste apostolo : humiliavit semetipsum... propter quod et Deus exaltavit ilium et donavit illi nomen quod est super omne nomen etc. (Phil. 2,8. 9; cf. Hebr. 2,9). Deus enim superbis resistit, humilibus autem dat gratiam ; humiliamini 'igitur sub potenti manu Dei, ut vos exaltet in tempore visitationis ; ita'l Petr. 5,5. 6; cf. lac. 4,10. Luc. 14,11; 18,14 et similiter iam jlob 22,29. Prov. 29,23. Ez. 17,24 neque aliter : deposuit potentes de sede etc. Exinde int'ert Meyer (et refert Weiss) hierarchiam catholicam esse contra Iesu mentem ac voluntatem at frustra !
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v. 13 vae autem vobis, scribae et pharisaei hypocritae, quia dauditis regnum^oelorum ante homines; vos enim non intratis, nee introeuntes, etcrep^ojxlvou?, STTITVIhiovg (S. Chrys.}, &uva[/.evou<; etaep^esOcu (Euth.}, ingredi volentes (Alb.} sinitis intrare; horum verborum coinmentarium ipsa narratio evangelica nobis praebet, ex qua elucet quomodo in dies magis odio in Iesum inflammati dicteriis, blasphemiis , Iesum sint insectati et ita quoque miseram plebem seduxerint ne Iesum Messiam agnoscerent (cf. 9,11.34.36; 11,16 seq. 12,14.24; 15,2 seq. etc.). Proinde regiium coelorum est reg'num messianum quod iam loannes baptista annuiitiavit appropinquans, cuius auctoritatem iam impug-nabant ne populus ei crederet dicentes : daemonium habet (11,18); deinde omni conatu populum a fide Christi retrahebant (cf. Orig. S. Hil. Pasch. Theoph. Alb. Fab. lans.}. Locutio est metaphorica : claudere; reg-num messianum omnibus annuntiatur, proponitur quasi aula Dei regis aperta, ut omnes possint intrare; illi qui volentes ingredi impediunt, retrahunt, alio avocant, diei possunt claudere illam ante homines; proinde non subtiliter cum Schegg erit obiiciendum, pharisaeos non habuisse clavem regni messiani, unde reg-num coelorum esse thesaurum omnium illarum benedictionum quae observantibus leg-em sint promissae. At num revera clavem habent scribae hartim benedictionum? Alii existimant eos clausisse eo quod oiiera imponerent populo gravia et importabilia (S. Chrys. Maid.}', id quod non sufficit; iis enim non per se plebem a Ghristi fide impediebant; potius dici possit oneribus illis poptilum potuisse aliici, ut eum sequerentur doctorem qui mitis sit et humilis corde , cuius iugum suave et onus leve (cf . 11,28.29). Dein (ex ordine versuum in vulg.) eorum ingluviem accusat et fraudis modum turpem (5. Chrys.}v. ikvae, quia comeditis domos viduarum oratiohes longas orantes , graeca explica : idque obtentu (specie) multtim precantes; id soil, ut possessiones viduarum surripiatis efficitis specie ilia sanctitatis quam vobis conciliatis multum orantes in locis publicis et synagogis. Viduis autem eiusmodi insidiae avarorum struuntur, quia sexus fragilior pietatis specie facile ad largiendum inducitur et viduae non habentes virum consiliatorem et opum protectorem facilius decipiuntur (pp. imp. Thorn. Dion. Maid. Lap.}; propter hoc amplius accipietis indicium; qui enim pietatis obtentu male operatur et f allaci specie utitur ad nequitiam , longe graviore supplicio dignus est; insuper spoliant viduas quarum cura et protectio singularis saepe in s. litteris commendatur (Ex. 22,22. Deut. 14,29; 16,11.14; 24,17 etc.) et quarum oppressioet iniuria'graviter a prophetis reprehenditur (Is. 1,17.23. ler. 5,28. Ez. 22,7.25); duplex iniquitas (simulatae scilicet religionis et iniqui quaestus) dnplicem exigit poenam (Cai.}. Vix negari poterit hoc versu nexum quoque interrumpi. Nam duo ilia vae v. 13 et 15 arete inter se cohaerere videntur. Sicuti enim pharisaei ex una parte regnum coelorum claudunt ante homines , ita ex altera valde sunt solliciti ut suae sectae sectatores acquirant vel homines gentiles ad ludaismum pertrahant ; uti alios impediunt ab ingressu in regnum messianum, ita ipsos quoque proselytos ab ilia quoque religione etpietate excludunt quam gentiles in ludaismo ceteroquin in venire possunt. Quare si v. 14 oportet retinere, melius collocatur cum graecis statim ab initio. Tantum abest ut homines ad regnum messianum adducant, ut eos ipsos quos ludaismo addixerunt reddant multo deteriores
Secundum opera eorum nolite facere ; id Christus perversitate eorum exposita latins prosequitur : alios a salute consequenda impediunt, immo peiores reddunt; fallacia decent iuramenta; minima quaedam simulatione religionis observant, negligunt gravissima; unde dum pietatern simulant, vitiis pleni sunt; uti maiores, legates a Deo missos persequuntur et occidunt. Poni septem maledictiones ait Alb. (qui v. Ik delet); duae primae contra veritatem doctrinae, duae secnndae contra veritatem iustitiae, tres tertiae v contra veritatem vitae. Secundum S. Thorn, increpantur de simulatione religionis , puritatis (v. 25-28), pietatis (v. 29 seq.). Uti saepius tempore praedicationis , ita praesertim hisce ultimis diebus Christus vitia perstrinxit pharisaeorum. Neque tamen illi resipiscebant; verum quo mag.is illis Christus suae doctrinae vitaeque lucem manifestavit, eo densioribus odii et impietatis tenebris sese involvebant. Quare ut a tarn perversis ducibus et discipulos et turbam retraheret, nequitiam eorum palam redarguit; et alioquin incorrigibilis eorum post longam exspectationem vita qua multi seducebantur digna erat quam Dominus palam insectaretur, maxime hoc tempore, post quod amplius cum eis non erat locuturus docendo , et quo conveniebat ipsuni huiusmodi libertate declarare se illos non metuere et ad mortem subeundam paratum esse, ad quam inferendam sciebat animos scribarum et pharisaeorum hac reprehensionis libertate magis provocandos (/cms.).' Similia quaedam alio tempore aliaque occasione Christum dixisse legitur Luc. 11,39 seq.; quare iam S. Aug. quaerit sitne unus idemque serrrio necne (de cons. ev. 2,75.144). Christum saepius vitia phari-. saeorum redarguisse certum est. Ultimo autem hoc tempore (i. e. feria tertia in hebdomada passionis) omnino opportunum erat, ut denuo omnem eorum perversitatem palam perstringeret ; quare nulla apparet ratio, cur statuatur Matthaeum himc sermonem pleniorem proprio composuisse marte ex iis quae Ghristns variis occasionibus, non autern .eo die, contra eos pronuntiasset. Christum enim hoc die revera contra pharisaeos locutum esse, certum quoque est ex Marc. 12,38-40 et Luc. 20,46.47; eum autem sermonern plenius referri a Matthaeo etiam recentiores sat multi concedunt. (Meyer, Keil, Weiss}. Neque tamen propterea illud quod Luc. 11,39 referturin dubium vocandum est; nam Lucas proiitetur se diligenti inquisitione facta singula enarrare (1,3). Quare assentiendum erit S. .4z^. scribenti : quia (ex narratione Matth.) iam venerat Dominus in lerusalem a Galilaea et post eius adventum ita stiperiora usque ad hunc sermonern contexuntur, ut probabiliter accipiantur in lerusalem gesta, Lucas autem illud narrat, cum adhuc Dominus iter ageret in lerusalem , videntur mihi similes duo esse serm ones, quorum ille (Matthaeus) alterum, alterum iste narravit (1. c.). Aliter vero Maid, censet, Christum ea semel dixisse eodemque tempore, ut ex Luca appareat; Matthaeum autem omnia in hunc locum contulisse, idcirco quod similis essent argumenti et ipse noil id ageret , ut historian! ordine servato temporum texeret, sed ut Christi doctrinam exponeret. At Christum hebdomada passionis iterum pharisaeorum iniquitatem reprehendisse , iam observatum est, et quia non amplius locus futurus erat compellandi. turbas, lihere vitia pharisaeorum insectatur, ut quemque revocaret ab admiratione et imitatione viroruin huius instituti (Lamy}. conveniat; et verum est aliis vae non subiungi peculiarem poenam, sed poenam satis graviter in ipso vae enuntiari. Praeterea in loco et ordine versus codices variant; S. Chrys. et qui eum sequuntur, Theoph. Euth. ponunt eum primo loco, uti codices graeci. Insuper in ipsis codicibus qui versum habent lectiones satis variant , et in graecis et in latinis praecipue (in quibus verba quandoque magis ad locum apud Lucam accommodantur). Demum facilius explicari videtur, cur versus sit insertus, quia scil. eo loco eodemque tempore verba ea a Domino dicta esse ex Marco et Luca constabat; sed cur omissus sit, difficilius declaratur. Nam etsi numerus septenarius in Apocalypsi saepius in minis ac poenis indicandis adhibeatur, tamen non censeri potest ideo aliquem ausum esse verba delere ; locos autem similes ex alio evangelio in alio adscriptos esse exemplis satis probatur. Quare assentiri poteris Lucae brugensi qui scribit : videri ex his simul omnibus possit adiectitius esse hie versus atque ex aliis evangeliis hue assumptus nonnulla facta mutatione , ut aliis huius capitis comminationibus esset persimilis . Primo vae Christus statim aeque graviter ac breviter tangit quam funestam in plebem auctoritatem exercuerint
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v. 15 vae, quia circuitis mare et aridam scil. terrain (cf. nttraj Gen. 1,9.10. Ion. 1,9 ; 2,11. Agg. 2,7); peragrant mare et terram, terra marique in id incumbunt studio sollicito, ut faciatis unum pPoselytum; appellabantur proselyti portae illi qui abiecta idololatria Deum colebant et praecepta quae a Noe nomen habebant observabant (abstinere a fornicatione, sanguine etc.); proselyti iustitiae qui cum circumcisione totam legem caerimonialem amplectebantur. Numerum proselytorum per Asiam, Graeciam, Italiam sat magnum fuisse patet turn ex Act. 2,11; 13,43.50; 17,4.17 turn ex profanis scriptoribus (cf. Wetstein). Et quanta sollicitudine ludaei alios ad circumcisionem allicere studuerint, exempla habentur etiam eorum contra quos agit apostolus (ep. ad Galatas) et aliorum, de quibus narrat losephus (Antiq. 18,3. 5; 20,2.4; Bell. iud. 2,17.10 etc. 20.2; vita 23; cf. Ed. II p. 411). ?ariter commemorari potest Idumaeos quos subiecerat Hyrcanus coactos esse si vellent in patria manere circumcisionem assumere et ritus sequi iudaicos (losephus, Antiq. 13,9.1); et cum fuerit factus, facitis eum filium gehennae duplo quam vos , obnoxiuni gehennae , qui poenis gehennae dignus sit, uti filius mortis is dicitur qui capitis dammandus vel damnatus est; ^iT&o'Tepov upiv, qui sit scil. duplo magis obnoxius gehennae quam vos. Eum itaque reddunt multo peiorem quam ipsi sunt. Qua ratione id fiat varie exponuht. Improbabile est quod habent S. Hier. Fab. Dion. Lap. ilium fieri iterum gentilem, ideoque duplo obnoxium poenis gehennae. Cum exempla mala facile alios alliciant ad imitationem, alii proselytos imitatione exprimere et mox pravitate superare magistrorum vitia existimant (S. Chrys. Eut/i. Pasch. lans. Maid. Lamy]\ in rebus enim malis a discipulis magistri facile superant.ur (Maid.}. Ita igitur illi et vitia gentilium quae non emendant et iniquitatem pharisaeorum quam addiscunt in se coniungunt (Oriff. Hil. op. imp. Thorn. Cai. Fil.} vel retinentes lasciviam gentilem addunt hypoci'isin pharisaicam (Schegg}. Paulo aliter Alb. proselytis scil. addi scientiam , ita ut nunc gravius quam antea peccent, secundum illud : melius enim erat illis non cognoscere viam iustitiae quam post agnitionem retrorsum converti ab eo quod illis traditum est sancto mandate (2 Petr. 2,21). Alii causam inde repetunt quod documentis pharisaeorum imbuti magis quam antea inepti reddantur ad veram doctrinam amplectendam et maiore quoque furore quam pharisaei eorum partes tueantur (Am. Weiss) vel quia superbia ilia propriae iustitiae iufecti aditum occludant gratiae Dei (Keil}. Cum pharisaei non studio pietatis proselytos facerent, sed utin eorum came gloriarentur (Gal. 6,13), illorum mores emendare illis minime curae erat. Quare vitiis prioribus accedebat hypocrisis pharisaica, superbia, contemptus aliorum et reliqua quibus obnoxii erant pharisaei ;im mo hos facile superabantnequitia. Simile quid referlS.Iustinus de proselytis ludaeorum qui non solum Christo credere nolint, verum duplo magis blasphement quam ludaei (^nv^oTepov UJJLWV |&a<7<pYi[/.ou<7i; c. Tryph. n. 122; M. 6,760). Quam perversitatem doceant pharisaei , in sequentibus quoque declaratur exemplis. Distinctionibus enim illis inter iuramenta quae valeant et quae non valeant , proselyti discere poterant quo modo alios possint decipere. Cum proselytos faciant, se duces esse monstrant. Sed quales! qui ostendant varies modos ad homines ipsa iuramenti sanctitate fallendos
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v. 16 vae vobis duces caeci; cf. 15,14; qui dicitis : quicumque iuraverit per templum, nihil est, tale iuramentum nihil valet, etim nullo pacto obstringit ad id praestandum quod ita promisit; qui autem iuraverit in auro templi, debet, 6'<pei>.ei, uti rabbini dicunt, aiin, debitor est, tenetur id facere quod ita iurans promisit. Similiter legitur in tractatu mischnico de iureiurando : (si quis clixerit :)adiuro vos, obligo vos; ecce isti tenentur ; (sin) per coelum efc per terra m, tune , I liberi sunt (cap. 4,13; Surenhusius IV p. 306). Earn distinctionem fortasse invexerunt ideo, quod cum in leg-e iuramentum per nomen Domini praeciperetur, existimarent iuram'enta per creaturas facta non obligare nisi hae creaturae singular! ratione et immediate ad Deum oblatione facta referrentur ; ita aurum in gazophylacio oblatum poterat iis videri potiore ratione ad Deum spectare quam templum , in - cuius aedificio amplo cubictila multa, atria, instrumenta inveniebantur etc. quae ad Deum non immediate pertinebant (cf. lans. Schegg, Schanz); itaque aurum Deo oblatum sanctius r,eputabant quam templum. Haec eorum ratio etiam in v. 17 indicatur et refutatur. Alii rationem distinctionis in eo reponunt, quod si quis per templum iurans peierasset, non potuisset simile templo aedificare et propterea esset absolutus; si autem per aurum iurans peierasset, auro simile potuisset sotvere ideoque teneretur. Quare censent avaritiae causa haec esse statuta (cf. S. Hier. Theoph. Bed. Pasch. Alb. Thorn.}. Quale aurum intelligatur aurum templi, etiam quaeritur; Theodonis heracl. (in cat. Cr.) vasa sacra in Dei honorem oblata, vel aurea cherubim, vel urceum aureum in quo manna asservabatur comprehendi ait; itemque Theoph. Euth.' } aurum quo templum ornabatur S. HiL, complures aurum in thesauro templi repositum vel sacerdotibus oblatum (S. Hier. Bed. Pasch. Maid. lans. Lap. Calm.}. Fortasse tali distinctione muneribus oblatis et auro templi maiorem apud omnes sanctitatem conciliare volebant , ut munerum oblator um religio inviolabilis haberetur (Calm.}, ne quis quidquam furto auferre praesumeret. Apolinarius (cat. Cr.) eos auri amore et admiratione captos aurum pluris aestimasse ait quam templum. Verum quanta inscitia tale statuant discrimen, Christus breviter, sed efficaciter ostendit v. llstultiei caecil quid enim mains est aurum an templwn quod sanctificat aurum? aurum templi ideo est sacrum, quiaad templum Deo unice sacrum pertinet; ergo ex templi sanctitate demumaliquid sanctitatis redundat in res templi ; quare multo sanctius est templum. Eodem rnodo disting'uebant inter altare et donum quod est supeiMllud v. 18, ita ut iuramentum per altare nihil sit; quibus Christus eodem modo respondet
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v. 19 caeci, quid enim mains est, donum an altare quod sanctificat donum? si ergo causa sanctificandi auri templum est , et sanctificandi doni altare , quomodo non videatur fatuum , Inmc qui iurat per sanctificantem non esse reum , qui autem per sanctificatum iuraverit reum videri , quasi melius sit quod sanctificatur quam quod sanctificat (Ony.)? Nam res ex se profana, ideo fitsancta et Deo sacra, quia in altari ex sui institutione cultui divino consecrato ofFertur; ergo ab altari accipit sanctitatem ; ergo altare est ex se sacrum, donum autem solum fit particeps eius sanctitatis. Quare Ghristus infert conclusionem sententiae pharisaeorum oppositam
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v. 20 qui ergo iurat in altari, per altare, iurat in eo et in omnibus quae super illud sunt; proinde iuramentum per altare quod fit non solum aeque sed etiam magis est obligatorium , quam iuramentum per donum; et pariter de templo
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v. 21 et quicumque iuraverit in templo, iurat in illo et in eo qui habitat in ipso; ita docet Ghristus iuramenta per creaturas necessario referri ad Deum , cuius simt illae creaturae vel ratione consecrationis vel ratione conditionis et quibus omnibus Deus est intime praesens ; nemo enim tarn stultus censeri debet, ut rem inanimem testem advocet suae cogitationis, promissionis et vindicem perfidiae et mendacii. Itaque in quovisiuramento Deus demum testis et vindex sistitur (cLIans. Lamy]. Idque Ghristus alio exemplo declarat
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v. 22 et qui iurat in coelo i. e. per coelum, iurat in throno Dei et in eo qui sedet super eum i. e. ilium invocat testem et vindicem , cui coelum pro throno est. Ex ipsa natura et significatione iuramenti sequitur illud etsi fit per creaturam Deum respici rerum omnium conditorem. Simulatam eorum religionem ulterius increpat
23:23
v. 23 vae , qui decimals mentham v$uoapv, genus herbae minoris odoriferae, quo Itidaei pavimentum aedium et synagogarum conspergere solebant; apud eos .NriJip (cf. Buxtorf p. 1228), graece (uvQvig (Minze) et anethum, apud ludaeos xrnnz; (ci.Btixtorf^. 2324) etcyminum, cuminum sativum , quo aromatico utebantur ad cibos condiendos (hebr. jS3 Is. 28,25. 27). Secundum legem decimae solvendae erant de semine terrae (de frumento) et de fructibus arboris (Lev. 27,30. Deut. . Pharisaei autem his non contenti, ut maximum legis observandae studium prae se ferrent, de minimis quoque plantis decimas solvebant ; ut per hoc vid'entes eos dicerent : putas , quomodo omnium rerum suarum decimas offerre non praetermittimt, quia etiam contemptibilium olerum decimas dare non negligunt? putas, quomodo secundum omnia Dei praecepta vita eorum est consummata, ut ne in modicis his negligere acquiescant (op. imp.Pasch. Dion.]. Verum dum rebus istis minimis inhaerent etspeciempietatis captantin iis quae nonsunt praescripta, maiora et plane necessaria negligunt : et reliquistis quae graviora sunt legis i. e. maiora et ad morum integritatem stricte a Deo praecepta (cf. Orig. Theoph.}; utrumhaec sint difficiliora riecne , hie non quaeritur ; ergo (3apuTspoc ea quae sunt maioris moment! ac ponderis : indicium, ut scil. suum cuique tribuatur; misericordiam, ne quis ius suum cum afflictione aliorum atque oppressione urgeat, sed in omnibus caritatem, suavitatem,^clementiam osfcendat et miseris libenter succurrat, et /idem i.e. fidelitatem ab oimli fraude et mendacio alienam. Hanc enim fidem quae sit inter homines hoc locointelligirectestatuunt.4/#. Cai. lans. Maid. Lap. Calm. Lamy et recentiores, dum plerique veterum fidem in Deum, fidem divinam exponunt. Similia Deus per Michaeam 6,8 a populo postulabat, titi S. Cyr. Dion. Lap. notant. Dum Ghristus addit : haec oportuit facere. et ilia non omittere, studium illud ex minimis etiam decimas soJvendi non reprehendit , e contra inclicat id fieri laudabiliter (dummodo ne superbia et vanitate vitietur). Unde ea quae opera dicuntur supererogatoria etiam hoc loco commendantur. Assignatur autem rectus ordo , ut quae praecepta sint accurate praestentur prius et dein utiliter alia addantur quae pietas ac religio suadet. Verum quam longe absint ab hac norma pharisaei qui aliorum magistros se iactant declaratur
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v. 24 duces caeci, excolantes culicem, camelum autem glutientes i. e. minima et quae nulliussunt momenti sedulo servantes, maxima autem et gravissima sine ullo scrnpulo negligentes; defectus quosdarn minimos anxie vitantes, sed peccata enormia libere etfrequentercommittentes. Locutioinde deprompta est quia ne absorbeatur animalculuni quod lege censebatur immunclum , vinum per lintea colabant (cf. Buxlorfp. 1516). Gavent igitiir sollicite ne culicem cum potu permixtum in os acTmittant ; sed crassum animal et immimdtim , camelum (Deut. 14,7 cuius caro prohibita est) non verentur deglutire; quae magna sunt devoramus atque negligimus, et opinionem religionis in parvis quae lucrutn liabent demonstramus (S. Hier.]. Uti 19,24 camelus poniturpro re maxima ex more patriae, ut Maid, ait; similiter dicitur apud talmudistas : qui pediculum sabbato necat, tarn reus est quam qui camelum sabbato necaret (hieros. schabbat f. 107; Wetstein}. Sed hoc loco insuper advert! debet ad accusationem augendam, camelum reputandum esse animal immundum. Vid Lev. 11,4. Aliud perversitatis exemplum adducitur, quo etiam v. 24 denuo illustrator; pocula et patinas sollicite purgant; at vina et cibos ex furto et iniustitia esse comparata iis ne minimum quidem scr.upulum movet
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v. 25 vae-quia mundatis quod deforis est calicis et paropsidis, externum calicis et patinae ; intus autem pleni estis rapina et immunditia ;vi(JAUGW calix etparopsisvel patina intiis plena sunt e^apwayvfc i. e. impleta sunt iis quae ex furto, per rapinam et oppressionem comparata sunt ; quare e nonabundat, sed ostendit, unde ilia orta sit plenitudo, xal axpacta? incontinentia, intemperantiai. e. ex nimia ilia cupiditate qua aliena appetunt iniuste ; 'significatur eos ab opibus aliorum minime sibi temperare sed insatiabili incontinentia ea arripere. Ex lectione vulg. (vide lect. var.) sermo est parabolicus : similiterfacitis ac si quis pocula et patinas diligenter exterius lavaret, interiora autem sordibus et impuritatibus plena esse sineret ; sic et vos corpore, item factis externis puros vos praestatis, at cor vestrum interius plenum est omni peccatorum illuvie , pleni estis, quo sermo a parabola ad rem significatam transit (cf. Lamy) , eodemque modo *S. Hier. : diversis verbis, eodem sensu quo supra arguit pharisaeos simulationis atque mendacii, quod aliud ostentent hominibus foris, aliud domi agant ; non quod in calice ac paropside eorum superstitio moraretur, sed quod foris hominibus ostenderent sanctitatem , in habitu, insermone, in phylacteriis , infimbriis, in orationum longitudine et ceteris huiusmodi , intrinsecus autem essent vitiorum sordibus pleni . Sed haec potius in v. 27. 28 declarantur explicite. Quare lectio ysp..ou<n retinenda est. Verum in hoc exemplo calicis externe mundi sed vino iniuste acquisito impleti etc. describi pharisaeorum caecitatem et nequitiam facile patet. Externam igitur rerum munditiem anxiecurant, animi morumque inte'gritatem turpiter abiiciunt, peccatis ac vitiis animos maculare nihili pendunt. Uncle hoc exemplo idem demonstratur, quod sermone parabolico (pleni estis). ludaeos po'cula et vasa omnia crebro lavisse cautione multa adhibita (Lamy] vide quoque Marc. 7,4. Vocem dbtpadtag (vide lect. var.) Theodorus heracl. aliter explicare videtur; scribit enim : oivov h* cux.ocpavTtoiv TuvoVTe? '/tat s apway^ eoOtovres (cat. Cr.). Tumdemum, si interiora munda sunt, etiam mundities ilia externa vere mundities est
23:26
v. 26 pharisaee caece, munda prius quod intus est calicis et paropsidis, ut fiat id quod deforis est mundum; nam immunditia rei in calice contentae quasi redundat in totum ca- Hcem et munditiem illam externam tollit et maculat, quare ut ilia mundities externa vere adsit et valeat, mundare oportet quod intus est. Sermo adaptatur legibus mundiliei leviticae. Maxima ilia imp.uritas (de qua v. 25) rapinae et incontinentiae consideratur adeo efficax ut in totum calicem redundet et omnem munditiem auferat, secundurn illud : quidquid tetigerit immundus , immundum faciet (Num. 19,22). Ceterum ea locutione Christus iterum inculcat idem quod dixerat v. 23, morum integritatem ac iustitiam praeprimis esse colendam , quae si negligatur, externas illas observantias nihil prodesse. Legitimus igitur ordo mundandiest, uiLamy dicit, abinteriore incipere, ut deinde externa mundities sequatur. Hanc etiam curandam esse, verbis tit fiat indicator; est enim symbolum internae puritatis. Eousque perversitas pharisaeorum in quibusdam rebus et exemplis demonstrata est , iam Ghristus eos totos scatere vitiis et coram oculis Dei sordibus plane oppletos esse ostendit; quare accusatio eorum iam' multo evadit gravior;
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v. 27 vae, quia similes estis sepulcris dealbatis quae aforis parent hominibus speciosa, intus vero plena sunt ossibus mortuorum et omni spurcitia
23:28
v. 28 sic et vos aforis qiiidem paretis hominibus iusti , intus autempleni estis hypocrisi et iniqititate ; Num. 16,19 statuitur ut si quis tetigerit sepulcrum, immundus sit septem diebus. Quare sepulcra calce obducebantur et dealbabantur, ne quis incaute in ea impingeret et immunditiem illam incurreret. In tractatu mischnico de siclis (1,1; Surenhusius II p. 176) leg'itur : die clecimo quinto mensis adar reparaut vias et plateas, pingunt sepulcra (similiter infract, de festo parvo 1. c. p. k03) et in tractatu. de decimis secundis(5,l; 1. c. I p. 282) calce ea signanda esse dicitur 1 . Curabant itaque ut ante festum pascha ista sepulcrorum dealbatio , si iniuria temporis, pluviis quidquam detriment! cepisset, instauraretur, ne qui ad festum ascenderent periculo immunditiei exponerentur. Habitu itaque externo, modo agendi pharisaei pietatem prae se ferebant et hominibus videbantur esse viri valde religiosi; sed animi eorum 1. De qua re vide disserlationem apud Ugolini, Tlics. anlkj. lorn. 33 p. 951-980. ac studia oppleta sunt simulatione et iniquitate; legem se accuratissime observare simulabant; at in eorum animis nihil est nisi avo^fa, viri sunt avo^ot, inimici legis divinae morum; ergo id quod legi Dei contrarium est in iis dominatur. Vide Luc. 11,44. tmmb eos quasi fastigium TYJS avojA^a? attigisse asseritur. Lege enim praeceptum erat ut prophetam quern Deus suscitaret audirent eique obsequerentur (Deut. 18,15). Illi vero regem ac caput prophetarum , 3f essiam , non solum non audiunt , verum mortem eius machinantur atque idcirco omnem iniquitatem saeculorum praecedentium longe superant. Id iam iis exprobrat Christus qui intimos eorum animorum sensus clare perspectos habet
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v. 29 vae , qui aedificatis sepulcra prophetarum et ornatis monumentd iustorum; monumenta quae super sepulcra erigebantur vocant talmudistae rnwsj (cf. tract, erubin 5,1 ; desiclis 2,5; Surenhusius II p. 102. 183 et Buxtorf^. 1377); quo ammo illi talia erigerent, declaratur
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v. 30 et dicitis : si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine prophetarum; se iactant multo meliores quam patres; x magnam ostendunt venerationem prophetarum ; profitentur ea ostentatione quam longe ipsi abfuissent a caede prophetarum , et e contra quanta promptitudine et diligentia dicto audientes fuissent. At cum inonita prophetarum de vitae sanctitate minime curent, cum loanni baptistae qui in habitu et modo prophetae exstitit non crediderint , cum Iesum tot signis qui se probat a Deo missum persequantur et occidere cupiant , manifesto apparet maxima hypocrisi talia ab iis iactari et mendaciter eos de suo in prophetas obsequio ethonore gloriari. Cf. Luc. 11,47 seq. Quare Christus quod interfectores prophetarum appellant patres suosin acerbam vertit ipsorum accusationem
23:31
v. 31 itaque testimonio estis vobismetipsis , ipsi adversus vos testamini et profitemini tamquam testes qui rem optime scire possunt, quia filii estis eorum qui prophetas occiderunt, filii scil. qui eandem cum patribus indolem habent, filii imitatione et iniquitate (S. Br.}; rebus enim ipsis etsimilitudine facinorum testimonium sibi reddebant esse se filios eorum qui prophetas occiderunt (Orig.), filios quidem concordia et cognatione nequitiae (S. Chrys.}. Quare, pergit Christus eadem sacra in hypocritas indignatione, cum sitis filii, opera patrum perficite, quod illi inceperunt, ad finem perducite, ut decet filios, heredes patrum
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v. 32 et vosimplete mensuram patrum vestrorum; quod illis defnit, adimplete; illi interfecerunt servos, vos Dominum crucifigite; illi prophetas, vos eum qui a prophetis praedicatus est (S. Hier.]; currite, festinate, ut usque ad eorum iniquitatis integram perfectamque mensuram perveniatis; turpe est enim ut a patribus vestris degeneretis et minores ab illis in nequitia inveniamini ; hoc.autem ideo dicit , quia in sua suorumque discipulorum nece iam nimium eos per invidiam accensos esse videbat (S. Br.}. Atque significanter dicitur : implete mensuram, quia time ad plenum fit persecutio membrorum et totius corporis interfectio , cum praeciditur caput (5. Pasch.) ; qui itaque patres suos propter caedes accusabant et condemnabant , aequalibus se obstrinxerunt sceleribus, immo vero multo peioribus (S. Cyr.}. Neque opus est ullo modo imperativum explicare pertempus futurum (vide var. lect.), quod aliqui fieri debere consent (Lap.}. Solum attendere oportetaffectum animi vehementem et indignationem. Tali quippe conditione etiam maximum sceleris horrorem significare solemus peccatori, dum ei qui obstinata est ad scelus mente dicimus : utique pecca, infer tibi ruinam sempiternam, et similia. lubet eos larvam deponere ; cf. loan. 13,27 : quod facis, fac citius. Cum itaque decreto mortis Messiae scelera patrum ac liomicidia maioribus sceleribus homicidiisque cumulent neque ab incepto dimoveri possint, sed increpatione facta magis in malo animos obfirment, quale iis remedium salutis prodesse posset?
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v. 33 serpentes, genimina mperarum, digna scil. soboles et pessima malorum progenitor um, quomodo fugietis a indicia gehennae? cf. 3,7; quod ab initio eis minatus est'Ioannes, Ghristus in memoriam eis revocatatque confirmat, quia post tot documenta et subsidia non resipuerunt, verum continuo auxerunt iniquitatem : tales itaque cum sitis , quomodo fieri posset, ut evaderetis indicium, sententiam iudicis qua addicendi eritis gehennae! Frequenter quoque in talmude et apud rabbinos occurrit dictio : iudicium gehennae DJHU Sw nin; cf. Wetstein, Wunsche p. 296.
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v. 34 ideo ecce ego mitto ad vos prophetas et sapientes et scribas et ex illis occidetis et cruciftgetis i. e. ego mittam et vos occidetis, idque fit quia estis genimina viperarum, quae non effugient iudicium, quia ad omnem obstinationem obfirmati sunt. Neque opus est cum aliis ideo referre ad v. 32 (cf. S. flier. Euth. Lamy f Keil, Weiss] vel ad v. 30 et 32 (op. imp. Pasch. Alb.}] quae iis in locis de pharisaeorum pravitate et simulatione dicuntur, etiam in v. 33 comprehenduntur addita poena. Quae omnia ut ad suum perducantur fastigium et ut malitia eorum omnibus innotescat, ostendit Christus quid ultra futurum sit : ideo etc. Dicit : ego mitto prophetas, qua locutione se talem esse affirmat qui multo maior quam propheta prophetas inspiret et mittat , id quod in libris veteris foederis de solo Deo dicitur; quare merito Theoph. Euth. inferunt Christum suam ostendere naturam divinam; Dei quidem proprium est mittere prophetas (Maid.}. vel quia apostoli et prophetae fuerint spiritu prophetico repleti , et sapientes, divina imbuti sapientia, et legis doctores vel quia quod veteribus praestabant prophetae, sapientes (soil, qui libros sapientiales condiderunt) et scribae qui legem explicabant et applicabant, ea omniaetiam ab apostolis praestita sint (cf. S. HiL op. imp. Br. Maid. Fil.}. Sed voces ipsae ipseque eventus, cum Christus non solos apostolos miserit , aliam suadent acceptionem , quam indicat S. Hier. : observa iuxta apostolum scribentem ad Corinthios varia esse dona discipulorum Ghristi . Erit itaque intelligendum missum iri a Christo qui singular! Spiritus s..impulsu doceant, alios quibus per Spiritum sanctum detur sermo sapientiae , alios qui in sermone scientiae fungantur munere doctoris (cf. 1 Cor. 12,8 seq. Eph. 4,11; Bed. Pasch. Alb. Thorn. Cai. Lamy). Iain quomodo ludaei in hos legates Ghristi saevierint , notum est. Varia iam referuntur in Act. 5,40. 41 ;"7,54 seq. 12,1 ; 13,45 ; 14,5 etc., etc. ; porro varias in Ghristianos persecutiones incitatas esse a ludaeis , uti iam in Act. legimus , ita postea quoque nemo est qui ignoret. Ceterum recole quae de se narrat Paulus 2 Cor. 11,24 ; de iis qui cruci affigebantur, de Petro, Simone fratre Domini, Andrea vide Euseb. h. eccl. 2,28. 5; 3,1. 1; 3,33. 2 (Schanz)\ etexeis flagellabitis in synagogis veslris; cf. 10,1-7; atque flagellationes in synagogis non abhorrere a more ludaeorum neque synagogas explicari debere conventus civiles et iuridicos probayit contra aliquos Vitringa, de synagoga vet. p. 774 seq. ; et pe'rsequemini de civitate in civitatem ;. id quod iam S. Paulus expertus esfc Act. 17,13, atque S. lustinus tradit (c. Tryph. n. 17. 108) a ludaeis selectqs viros ab Hierosolymis in universum orbem missos esse qui impiam Christianorum haeresin prodiisse dicerent et cal umnias in eos sparg&rent ; cuius rei vestigium deprehendi videtur Act. 17,6 (graece : 01 TY)V oixou^evviv avacrTarworavreg etc.) ' insuper vide Act. 21,31 ; 23,20; 25,2 seq. Gal. 4,29. 1 Thess. 2,14-16. Hebr. 10,32. lain quale iudicium sibi hisce attracturi sint Christus declarat
Expositum est quales essent pharisaei et scribae eisque Christus minatus est poenam gehennae. lam vaticinatur quid mali operaturi sint tempore future legates a Christo ad se misses Occident , uti ipsum Christum occidunt dein praedicit qualis instet poena temporalis. Demum fore ut ex ludaeis quoque reperiantur qui Messiae nomen dent innuitur. Praedicit Christus quid ipse sit facturus ecce ego mitto; qui loquendi modus explicandus erit, uti hebr. nan ciim participio (v. g. ecce dies venientes), de re futura, sicut legitur Luc. 11,49 mittam; dein addit quid ipsi sint facturi et qnomodo iteratae invitationi et vocationi ad regnum messianum sint responsuri. Ita scil. explicatur quod modo v. 33 dictum est, quomodo scil. non sint evasuri iudicium gehennae ; unde pergitur
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v. 35 ut veniat super vos omnis sanguis iustus qui effusus est super terrain i. e. ut veniat super vos reatus etpoena sanguinis hominum iustorum ab homicidis effusi (Euth. Alb. Mald.}\ Ion. 1,14 precantur nautae : ne des super nos sanguinem innocentem ; cum dicatur effusus super terrain, videtur sanguis describi tamquam. palam propositus et vindictam clamans , secundum illud : terra ne operias sanguinem meum (lob 16,19) ; sanguis enim qui non a terra absorbetur tamquam continua accusatio occisoris consideratur et sceleris manifesta exhibit! o (cf. Ez. 24,7), quare in iudicio divino terra dicitur ite'rum re vel are sanguinem etnon ultra operire interfectos suos (Is. 26,21) ; a sanguine Abel iusti usque ad sanguinem Zachariae ftlii Barachiae quern occidi* stis inter templum et altare; cf. Gen. 4,8. 2 Par. 24,21 ; est sententia satis pervulgata apud veteres (5. Hier. Bed. Pasch. Alb. Thorn. Dion. Cai. lans. Maid. Lap.} et communis recentiorum intelligi Zachariam filium loiadae qui iuxta regis imperium in atrio domus Domini lapidatus est inter templum et altare soil, holocaustorum , ergo in atrio sacerdotum ante ipsam aedem sacram in loco sancto. In his duobus s. Scriptura exprimit petitionem vindictae; de Abel dicit Dominus ad Gain : vox sanguinis fratris tui clamat ad me de terra (Gen. 4,10) et Zacharias dixit moriens : videat Dominus et requirat (2 Par. 24,22). Quare duos hos explicite nominari aliqui censent (Cai. lans. Lap.)', alii in his duobus omnem declarari sanguinem innocentem eo arbitrantur, quia ex ordine librorum sacrorum apud ludaeos recepto prima referatur caedes et in serie librorum ultima (cf. lans. Bisp. Schegg, Fil. Keil, Weiss, Mansel] ita ut. sensus sit a prima caede ad ultimam usque i . Praeterea Zachariae caedis mentio fit (et non Uriae qui posteriore tempore occisus est; ler. 26,23), quia eius mortem insigni nota et vindicta memorabilein habebant ludaei (cf. Light foot ad h. 1. Wimsche p. 297; Ed. II p. 414). Si itaque dicitur ab eis repetendam esse vindictam de omni sanguine innocenti, declaratur et magnitude scelerum quae committent et magnitude vindictae et poenae quam Dominus iis inflicturus est. Ut enim S. Br. dicit : his verbis Salvator noster dicere videtur, quod haec impia generatio tantam poenam pro suo scelere patiatur, quantam pater etur, si omnium iustorum sanguinem fudisset qui ab Abel fusus est usque ad Zachariam ; et hoc merito ; maius enim fuit Christum occidere eiusque corpus quod est Ecclesia iniquo odio persequi, quam si omnium praecedentium iustorum sanguinem fudissent (similiter op. imp. Cai. Maid. Calm. Schegg}. Praeterea indicatur eos committere scelera prorsus similia, fratricidia et caedes legatorum Dei, prophetarum, sacerdotum (cf. S. Hier. Lap. Calm.)] quare merito not&tMald. eos significari quasi filios Cain qui primus fuit homicida et caput omnium homicidarum, eo modo quo dicantur filii diaboli, homicidae ab initio (loan. 8,44). Illud ut veniat O'TCW? IX0-/J explicant aliqui de solo eventu futuro ; ita iam Tive? apud Euth. (TO &e 6'irws y.al TO iva oux, aiTio^oywta vuv <pa<7i Ttve?, aMa toamxa TO& p.e^ovTOi;) et Maid. ; melius alii propriam particulae significationem servant. Earn facile servari posse , si solum referatur ad occidetis, etc. manifestum est. Quamvis enim ilia scelera non committant ea animorum intentione, ut puniantur, tamen qui scientes et volentes peccant , qui peccant admonili de poenis , iure dicuntur ex sua parte et re ipsa omnia facere, ut in pdenam incurrant. Sed particula in sua significatione etiam relinquenda est, si refertur (uti debet) ad totam sententiam eamque praecipuam : ecce ego mitto etc. ; id iam veterum aliqui advertunt. Et auctor op. imp. explicat Deum dare occasionem malis per quam in operibus ostendatur propositum voluntatis suae malae ; providere occasionem , non ut peccare faciat, sed ut peccatorem ostendat; et similiter 5. Pasch. : ideo eos ad vos mitto , ut ipsa opera vestra quae facturi estis homicidalia appareant et convincamini quia filii estis patrum homicidarum et S. Thorn, notat Deum velle ut indicium appareat iustum ; ideoque cum aliquis habeat propositum malum , excitari iram Dei et ex ira Dei esse , ut mamfestetur malitia eius. Quamvis Deus praevideat quid futurum sit, si ad eos miserit prophetas, tamen eos mittit; in tali rerum conditione solet in s. Scriptura is loquendi modus adhiberi quern hie habemus. Generatim dici solet Deum id quod praevidet fore permittere ut fiat. Quod utique verum est; at permissio haec ita concipi debet, ut Deus qui homini liberum dedit arbitrium et abusum libertatis fore praevidit etiam ilia quae ex abusu libertatis necessario sequuritur, peccata soil, suae gubernationi subservire faciat i. e. res ita ordinet ac disponat, ut ipsa mala iustitiam Dei et potentiam patefaciant. Peccata fieri permittit quia hominem condidit liberum; sed quae ex peccato necessario sequuntur, poenae ac vindicta, haec peccato supposito vult infligere. Atque mine ordinem describunt locutiones illae s. Scripturae (vide quae dixi ad Is. 6,10 ; cf. S. Thorn., Summa 1,2. qu. 79 art. 3 et 4). Narrat losephus (de bell. iud. 4,5. 4) Zachariam fllium Baruchi qui acriter invectus erat in zelotarum crimina a duobus audacissimis zelotis in raedio templo esse interfectum et v cadaver eius in subiectam vallem de templo esse proiectum. Idque accidit initio belli iudaici. Quare aliqui Iesum prophetice ad hoc facinus direxisse sermonem volebant, quam interpretationem Hammond genuinam dicit nee ullis difficultatibus obnoxiam (Clericus, Nov. Testam. torn. I p. 178, Francofurti 1714), eamque adoptarunt Hug, Credner, Baur, Keim aliique (cf. apud Keil}\ immo Hug , Keim, Weiss opinantur evangelistam verba Iesu .de eo eventu explicasse. Sed sermo Ghristi nullo modo ita conformatus est, ut ad eventum futurum trahi possit. Gum caedes Zachariae illius 2 Par. 24,22 apud ludaeos adeo memorabilis fuerit, certe qui Christum audiebant, ad ilium verba referebant. Porro'ne nomen quidem convenit; nam Baruch aliud nomen est ac Barachias; 77^13 explicatur benedictus; mzna.Iahve benedicet (cf. Gesenim, Thes. p. 243; Ed. II p. 414). Accedit quod in codicibus aliquibus non Baruch legitur, sed Bapei; et Bapiaxaiou (cf. Keil] , unde discrimen etiam maius evadit. Dein satis videtur improbabile Zachariam ilium a zelotis interfectum adeo iustitia eminuisse, ut tarn honorifice a Christo .nominatus sit. Nullum exsistit indicium! Zachariam ilium religionem christianam esse professum. Num igitur probabile est, qui post praedicationem apostolorum et tot signa in Palaestina ludaeus remanserit eum a Ghristo iustis et sanctis adnumerari? Profecto nuntius de Iesu Messia satis in Jerusalem eo tempore erat annuntiatus. Comminationem suam Christus confirmat sollemniler
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v. 36 amen dico vobis, venient haec omnia super generationem istam; quia post tot subsidia et exempla ultionis divinae non convertuntur (S. Chrys. T/ieoph. Euth.}, extrema demum ruina iis ingruet. Aginunc de poena temporal! ex v. 38 liquet. Atque in hac poena temporal! etiam ilia sustinent quae sceleribus maiorum praeparata sunt. Dicitur enim haec omnia, quae verba aperte ad v. 35 refernntur. Culpa igitur declaratur nationalis , cui haec generatio addit culm en et ita ruina adducitur. Bene rem deelarat Orig. : adhuc in textu dicendum est quia non statim ut factum fuerit peccatum, punitur peccantium generatio, sed cum subsequens generatio, debens emendare in se peccatum patrum suorum, adhuc adiecerit peccatis patrum peiora , et sic si multae generationes peccaverint in gente aliqua vel in civitate, punitur gens vel destruitur civitas . In rebus enim publicis et civilibus ilia quae maiores male instituerunt filii ac nepotes saepe sustinere vel expiare debent; eo magis id iuste fit si posted iisdem vestigiis insistuntvel etiam nequitiam maiorum superant. Deusenim antequam gentem vel civitatem perdat , saepe exspectat per multas generationes et modo mandat, rnodo minatur, interdum ex parte castigat; quando autem placuerit Deo perdere civitaiem illam aut gentem , videtur omnium generationum praecedentium peccata reddere illis, quoniam quae ; illae omnes generationes merebantur, haec sola passa est (op. imp. et similiter S. Thorn. Alb. Maid'.]. Loquitur Christus sicut prophetae loqui solebant, ac si populus ab initio nationis et deinceps per saecula una persona exsisteret; vide Ez. cap. 16. 23 etc.; ita Amalecitae iubente Domino delentur a Saul rege quia Amalec restitit Israelitis in via cum ascenderent ab Aegypto (Ex. 17,8. 1 Reg. 15,2), eodemque modo dicit Deus ad Abraham posteros eius quarta generatione reversuros esse in Palaestinam ; necdum enim completae sunt iniquitates Amorrhaeorum usque ad praesens tempus (Gen. 15,16); erant itaque completae cum losue introduceret populumin terram promissam. Atque communis quoque loquendi modus habet, ut in civitate vel republica quae maiores fecerint posteris tribuantur. Id autem eo magis valet quia ludaei occidentes Messiam et impugnan- . tes Ecclesiam mensuram iniquitatum patrum perversitate longe maiore impleverunt ac superarunt. sanguinis Ghristi et apostolorum eius , et tamquam generatione una cum patribus praecedentibus > requisita est ultio sanguinis omnium prophetarum, quando per Titum et Vespasianum crudelissimo excidio perdita est gens ludaeorum succensa civitate sancta Hierusalem et aliis civitatibus eorum destructis multisque eorum crudeliter occisis et reliquiis venumdatis et dispersis in omnes gentes etc. (in concord, ev. cap. 84-; Lugduni 1596 p. 625). Alii, uti S. Hier. Bed. Pasch. , in istam generationem omnia haec ventura esse ita explicant, ut dicant esse regulam Scripturarum duas genera-- tiones ponere , bonorum et malorum ; et idcirco cum dicatur omnem sanguinem prophetarum requirendum esse a generatione ista, demonstrari omnem quae a principio mundi fuerit impiorum generationem, cuius et ludaei Christi aequales pars quaedam sint; ergo .et isti qui similia Cain et loas contra apostolos gesserint, de una generatione esse referuntur (S. Hier.}. At hoc sensu Christus solum diceret ludaeos pertinere ad multitudinem malorum neque illis quidquam peculiare comminaretur, quod tamen voluisse toto contextu satis manifestatur. Christus mente cernens ruinam populi contumacis impendentem magno dolore commovetur lamentaturque quod omnem curam ac sollicitudinem amore plenam frustra renitentibus impendent. Quanto desiderio eorum salutem exoptet quantumque conatum ad eos servandos fecerit pulcherrime declarat
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v. 37 lerusalem ,Ierusalem , quid sibi vult haec duplicatio? miserantis est loquendi modus et admodum amantis; sicut enim apud dilectam., quae semper quidem est amata quamvis amantem contempserit ideoque supplicio plectenda sit, ita sese defendit demum, cum mox supplicium estillaturus (S. Chrys.}; protestatur Christus itaque , ut S. HiL ait, inter multa obiurgationum genera misericordiae suae affectum ,' cuius hinc omnis querela est quod regredi in salutem. quam praestabat abnuerent (cf. op. imp. Theoph. Alb.}] quae occidis prophetas et lapidas eos qui ad te missi sunt, cui scil. haec facere in consuetudinem abiit , cuins id proprlum est (^po; auT'/i'v , nam sententia participialis nominativo expressa cum sit, allocutionem non statim prodit), quoties volui congregare filios tuos, quemadmodum gallina congreqat pullos suos sub alas? et noluisti! quoties volui te protegere, servare ab imminente excidio; ea imagine designari potissimum hoc loco protectionem rite explicant iam S. Chrys. Cyr. Euth. Hier. Bed. Br. Cai. et recentiores; declaratur enim studium eos in tuto collocandi, eos fovendi; fervet animalis illius amor in prolem (S. Chrys.}: sicut gallina pullos suos congregat et sub alas suas abscondit, ne ab importunis avibus ei subripiantur (S-. Br.}, ita Christus eos multeities congregare voluit in suum regnum et abincursu hostium et ruina defendere. Sollicitudinem gallinae, caritatem maternam pluribus prosequitur et Ghristi amorem et curam celebrat S. Aug. in ps. 58 serai. 1 n. 10 et in ps. 90 serm. 1 n. 5 et ex eo S. Pasch. eamque cum gallina comparationem-amoris, providential, sollicitudinis Lap. ex decem capilibus ostendit, Sylv. sex eius comparationis causas enumerat. Gum Ghristus dicat quoties volui et de lerusalem loquatur, certum est ex synopticis quoque Christum saepius commoratum esse in ea, urbe, uti ex .evangelio loannis manifestum est; proinde synopticos quamvis plura in urbem itinera non explicite enarrent tamen minime a quarto evangelio dissentire. Christum autem loqui de se atque suis conatibus, non de repetita missione prophetarum temporibus anteactis quibus tandem ipse quoque suum adiimxerit studium (uti volunt S. Hier. op. imp. Pasch.. Thorn. Cai. lans.]., exmodo loquendi certum est : volui congregare; neque enim unquam dicit Christus a se missos esse prophetas, antiques vel se in iis ad populum locutum esse ; dein se comparat congregare volentem cum gallina , quae comparatio ad prophetas extendi nequit; Christus demum solus voluit eos congregare in regnum suum eosque ab extreme excidio tueri, quod utrumque ad prophetas applicari non potest. Verum noluisti; oix. yjOeV/iWre; quae querela ut vere constet necesse est iis omnia subsidia et exteriora et interiora praesto fuisse quibus omnino poterant voci Christi obsequi iclque plane in eorum libero arbitrio posilum erat. Propterea autem eorum culpa quia noluerunt obsequi Omni venia caret. Quia itaque foedus illud quod Deo olim sollemniter se servaturos promiserant (Ex. 19,8 : cuncta quae locutus est Dominus faciemus), turpiter abiecerunt, poena foederis violati quamiam semel in regni urbisque ruina a Chaldaeis illata experti sunt iterum maiore etiam vi in eos devolvetur
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v. 38 ecce relinquetur vobis domus vestra deserla (vide var. lect.) : ecce relinquitur, t&oi) acpierai, de re certissime futura; domus vestra, in qua scil. filii lerusalem habitant v. 37, non est templum (uti volant S. Hie?'. Theoph. Euth. Pasch. op. imp. Alb. Maid. Am. Fil.}\ templum quippe non diceretur vestra domus, scd est ipsa urbs (S. Br. Cai. lans. Lap. et recentiores), cui protectio Deisubtrahitur. In urbe autem ope divina destituta tamquamin capite et metropoli populi facile exprimitur totius nationis et reipublicae ruina. Hoc igitur versu docemur, qua ratione Deus ultionem exigat a gente apostata de sanguine iusto effuso : respublica iudaica excidio irreparabili interibit. Ut illi abiecerunt Dominum. ita Dominus eos abiiciet. Nunc demum plane completur lamentatio Rachel plorantis filios suos quia non sunt; vide ad 2,17. Verum uti in priore ruina Deus consolatur Rachel plorantem (ler. 31,16), ita mine quoqne populum quern olim praesciverit a se non omnino abiici ostendit. Si enim resipiscere voluerint salutem fore promittit
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v. 39 dico enim vobis, non me videbitis amodo , ab hoc tempore me iam non videbitis; ita feria tertia hebdomadae passionis munus suum publice docendi et populum adrnonendi absolvit et quia ab isto munere cessat plebe in obstinatione perseverante , ideo erit quod v. 37 comminatus est ; quare dicit dico enim etc. Ve'rum etsi ruina ilia temporalis iam non poterit averti, tamen eis spes relinquitur Christum iterum videndi, eo scil. modo quo ipsum eousque viderant, tamquam populi sui curam sollicite agentem, sanantem, docentem, salutem largientem, sed una hac conditione ut eum agnoscant Messiam a Dep missum : eum ante biduum salutarunt 21,9; hanc si animis sinceris amplectuntur, pignus habetur certissimum videndi Messiam i. e. salutem ems accipiendi. Hisce verbis viam salutis ostencli ludaeis certum est. Ita iam explicat Orig. : et donee intelligpntes desertionem propriam dixerint poenitentes : benedictus etc., non videbunt Filium Dei nee videbunt verbum eius nee considerabunt pulchritudinem sapientiae Dei ; item .S. Hier. : habent ludaei datum sibi tempus poenitentiae; confiteantur benedictum qui venit in nomine Domini et Christi ora conspicient ; similiter op. imp. S. Pasch. Thorn, (in secunda explicatione). Simul verbis istis satis enuntiatur revera fore ut ex ludaeis baud pauci Messiam clemum agnoscant. Quare iis quoque asseritur idem quod scribit S. Paulus : non repulit Deus plebem suam fmem coenae paschalis. Unde van Bebber (Zur Chronologic des Lebens Iesu, p. 17) ita explicat: non me videbitis ab hac hora, donee vespere post esum agni paschalis psalmum ilium decantaveritis; i. e. cum in coena paschali desiderium adventus Messiae declarassent, turn eum yideb'unt qui vere est Messias verum, ut eum capiant et morti tradant turpissimae.'
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τότε, style de Mt. Ce discours est un avertissement solennel au peuple. Les disciples pouvaient en prendre leur part. Mt. les nomme spécialement, on dirait à cause des avis qui leur seront adressés (8-12); cependant Le. en fait autant. C’est donc qu'en effet les disciples avaient un intérêt spécial dans le discours d’après la tradition. 2 s.) On entend très souvent ces deux versets comme une déclaration de principe qui gouvernerait tout le sujet : Il existe une hiérarchie doctrinale; il faut lui obéir, quand bien même ses détenteurs ne conformeraient pas leur pratique à leur enseignement. C'est le cas dans l'Église, et on transporte cette décision dans l’exégèse de Mt. Mais alors on aboutit à une difficulté, très bien vue par Aug. Jér. Chrys. et Mald., et trop aisément mise de côté par Schanz et Kn. Car ce n'est pas seulement l'hypocrisie des Pharisiens qu'attaque le Seigneur, c’est aussi leur doctrine. C’est comme docteurs qu'ils sont des guides aveugles (16-24); comment Jésus pouvait-il prescrire de leur obéir (οἵ, v, 21-48; xv, 1-20)? D'autant que l’autorité suprême était avant tout dans le Sacerdoce, qui avait la présidence du Sanhédrin, et qu'ici il n’est pas du tout question des prêtres. Il ne s’agit donc que de l'autorité des Pharisiens quand ils proclament la Loi : per cathedram doctrinam Legis ostendit (Jér.), de même Aug., encore plus fortement : illa cathedra, non eorum sed Moysis, cogebat eos bona dicere, etiam non bona facientes (De doctr. christ. 1v, 21, 59). Les Juifs ont regardé l'autorité des Rabbins comme législative; ce ne sont pas seulement des exégètes, leurs avis ont force de loi; ils sont sur la chaire de Moïse dans ce sens qu'ils lui ont succédé, ayant succédé à la grande synagogue qu'on avait imaginée (Aboth, 1, 1). Ce n’est pas ce que veut dire Jésus, mais simplement que pour autant qu’ils ont pris place, dans un cas donné, et pour lire et exposer la Loï, sur la chaire de Moïse opposée à la chaire des pestilences (ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισεν, Ps. 1, 1), ils sont les organes de la Loi à laquelle on doit obéir. Mais eux n'obéissent pas! ‘C’est donc un simple trait, le plus caractérisé, il est vrai, de leur hypocrisie, que Jésus signale dès le début; il n'entend pas confirmer leurs doctrines propres. Quand Schanz et Kn. avancent que le peuple n'a qu'à obéir, qu'il n’a pas à distinguer ce qui est la Loi de ce qu'on y ajoute, ils oublient que Jésus lui a précisément appris à discerner ce qui est de l'essence de la loi, et ce qui n’est que pratiques ou exégèses plus ou moins suspectes. Si Mt. ne s’est pas exprimé clairement ici, ce passage doit s’interpréter d’après l’ensemble qui est très elair. Nous ne prenons donc pas ἐκάθισαν au sens d’un présent, comme si l'autorité des scribes était alors ce qu'avait été naguère celle de Moïse. C'est toujours Moïse qui parle, même par la bouche des scribes, quand il leur est arrivé (aoriste) de lexposer, et il faut lui obéir quelle que soit leur conduite parce qu’on suppose qu'il s’agit de préceptes clairs, comme ceux du Décalogue qui ont été précédemment cités (xx, 10 ss.; xxx, 37), Quant à la doctrine propre des Pharisiens, le Sauveur y reviendra. À l'objection que se pose Mald. : pourquoi done le Sauveur a-t-il prescrit : « faites ce qu'ils vous disent », au lieu de prescrire « faites 66. qu'a dit Moïse », on répondra avec lui que son intention était de démasquer leur hypocrisie, ce qu'il ne pouvait faire qu’en mettant leur pratique en opposition avec leur doctrine, dans les cas, en somme nombreux, où par la nature même de leurs: fonctions, ils enseignaient vraiment la Loi de Moïse. À s'en. tenir à leurs paroles, ils étaient le plus souvent de bons interprètes de la lettre, dont ils. ne comprenaient. d’ailleurs pas l'esprit. Nous admettons donc que, (ἃ οἱ là, le fait ecclésiastique ἃ influencé l’exégèse, mais non pas. qu'il soit parvenu à.altérer le texte de Mt., comme le prétend Merx qui lit : « écoutez tout ce qu'ils vous diront », en sous-entendant : « et faites ce qui vous paraitra bon. » Aucun texte n'autorise cette imagination. Nous nous en tenons à la lecon des critiques εἴπωσιν ὃ. ποιήσατε χαὶ τηρεῖτε, mais il faut reconnaître que celle du texte reçu εἴπωσιν 6. τηρεῖν (W, et toute la recension d’Antioche, plus 33 Δ 1241, pes. q) a. du moins la valeur d’une exégèse : « ce qu'ils vous commanderont formellement comme un point à observer »; et si on lit ποιεῖτε (au lieu de ποιήσατε) avec le texte reçu, le sens permissif se présente plus naturellement : « observez, faites, soit! mais du moins n'imitez pas leurs actesl » Pour τηρεῖτε καὶ ποιεῖτε, W Antioche, 33 À 1341 pes af it vg syrcur. (ἀκούετε καὶ x.) Lr.- lat, τν, 12, 4. Si l'on admet cette leçon, l'omission de τηρεῖν dans. quelques témoins se comprend très aisément. — Dans la leçon des critiques il faut entendre : « faites chaque fois, et observez toujours
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αὐτοι δε τω (TH) et non τω δε (SV).
Premier trait particulier de l'hypocrisie des Pharisiens. C'est bien, — même en lisant δέ (et non yép), — une: application du principe qu’ils disent et ne font pas. Mais on. les voit déjà augmenter le fardeau de la Loi. — δεαμεύω n’a pas pour but de rendre le fardeau plus. lourd, c'est lier solidement; de sette façon le fardeau sera plus commode à porter (contre Schanz). L’esquisse est très vivante, Il faut tout de même que les divers fardeaux, nombreux et sans doute multipliés par les Pharisiens, puissent être portés. Alors ils les groupent, tirent sur les cordes pour les ficeler solidement, et leg mettent ou les font mettre sur les épaules des autres. Il est inutile: de conjecturer quelle peut être la nature particulière de ces fardeaux. La,même casuistique qui imposait des charges aux autres servait à en1dispenser les docteurs. Le joug de la Loi était très lourd (Act. xv, 10); celui de Jésus est léger (σι, 30).
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Deuxième trait d'hypocrisie (omis-par Le.) : leur zèle, quand ils pratiquent les œuvres de 18 Loï, est inspiré par le: désir d’être vus. C’est pour manifester leur attachement à la Loï qu'ils portent de grands phylactères. — La Loi (Ex. x, 6. 16; Dt. vi, 8; x1, 18) avait ordonné que les miracles et les commandements de Dieu soient comme un. signe sur les mains, ou des ornements qu’on mettrait sur le front. D’après Jérôme, ce précepte était métaphorique. Et est sensus : praecepta mea sint in manu tua, ut opere compleantur : sint ante oculos tuos, ut die ac nocte mediteris in eis. Jérôme continue : Hoc Pharisaei male irterpretantes, scribebant in membranulis Decalogum Moysi.… complicantes ea et ligantes in fronte, et quasi coronam capitis facientes, ut semper ante ocuios moverentur : quod usque hodie Indi, Persae et Babylonii factunt. De petits textes écrits sur parchemin étaient renfermés dans de petites boîtes attachées au front par des rubans ou des courroies, et se fixaient aussi au bras. L'usage est eonstaté par Josèphe (πὸ. IV, vin, 13)": ὅσα τε τὴν ἰσχὺν énoompaivetv δύναται τοῦ Θεοῦ nai τὴν- πρὸς αὐτοὺς εὔνοιαν φέρειν ἐγγεγραμμένα ἐπὶ τῆς κεφαλῆς xai τοῦ βραχίονος. Ces objets n’avaient pas de nom propre dans les Septante. Mt. emploie φυλαχτήgrov, c’est-à-dire objet qui défend, qui garde, amulette contre les mauvaises influences. Le mot se présentait d'autant mieux que le φυλαχτήριον était une chose qu'on s'attachait (περιάπτεσθαι, dans PLur. Is.-0Os. 65 et 67); cf. le ‘Eépatos sur ΕΖ. x, 18 (Field). Il semble qu'alors on les portait habituellement, du moins les Juifs des Indes, de la Perse et de la Babylonie, tandis que dans le monde romain les Juifs se piquaient quelque peu d’assimilation, comme les Juifs français ne portent pas de rouflaquettes. Ces instruments ont pris dans:le judaïsme le nom de tephillin, et on ne les emploie que pour la prière du matin. ils contiennent Ex. χπὶ, 4-10; χπὶ, 41-16; Dt. vi, 4-9; x1, 13-24. Jésus ne reproche pas aux Pharisiens un usage superstitieux d'amulettes paiennes qu’il serait impossible de prouver, mais de l'ostentation dans celte prostestation extérieure de fidélité à la pensée de Dieu. — Le xpéoxedov des Septante rendait l'hébreu nx‘x. L'usage en était certainement commandé par la Loi (Num, xv, 38), et Jésus en portait (νι, 56 — Le. vi, 44), mais il reproche aux Pharisiens de les faire trop longs. D’après Jér. ils avaient trouvé une autre aggravation: de la Loi, qui ne serait condamnable que si elle s’affichait : faciebant grandes fimbrias, et acutissimas in eis spinas ligabant, ut videlicel ambulantes et sedentes interdum pungerentur, et quasi hac admonitione retraherentur ad officia Domini, et ministeria servitutis eius. C’étaient des chaînes de fer pour la montre. =— Jérôme ne croyait pas les chrétiens exempts de ces superstitions : koc apud nos superslitiosae mulierculue, in parvulis evangelits, et in crucis ligno, et istiusmodi rebus (quae habent quidem zelum Dei sed non iuxta scientiam) usque hodie factitant. Cf. Chrys. sur les évangiles que des femmes portaient au cou: 6 5.) Dans Mc. zx, 38b. 39 ct dans Le. xx, 46, d’abord la déambulation et les saluts, puis les premières places; dans Mi. et dans Le. x1, 43, les premières places et les saluts. C'est un des cas les plus clairs où Lc. ἃ recueilli deux traditions, et d’où il ressort en même temps que Mi. ne dépend pas ici de Me., si ce n'est peut-être pour les premières couchettes dans les repas, trait qui manque à Le. x, 43, et qui a pu être ajouté par le traducteur. D'ailleurs cet ordre est plus naturel dans Mt., que dans Le., car les salutations conduisent au titre de rabbi.
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C’est un trait distinct (omis par Lc.), très caractéristique, et qui appellera un avis aux disciples. Rabbi sera expliqué au v. 8 par διδάσκαλος. C'élait le titre d'honneur des docteurs. Or les interpellait ainsi et on les désigna toujours ainsi dans les recueils qui contenaient leurs décisions; οἵ. Comm. Me. 368.
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Les disciples n'ont qu'un maître qui est Jésus lui-même, un διδάσκαλος, celui qui enseigne la vérité. Entre eux et sous un tel maître, ils doivent se regarder comme des frères. Les protestants reprochent aux catholiques de décerner le titre de docteur et de maïtre en théologie. Reproche pharisaïque, qui fait plus de cas de la lettre que de l'esprit. Quel chrétien oserait se croire docteur, non pas même avec un titre équivalent de celui du Christ, mais comme enseignant une doctrine religieuse qui ne serait pas la sienne?
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Dans ce contexte, πατήρ, quoique l'araméen abba n'y ait pas été conservé, doit être une allusion à la coutume de nommer père, abba, les grands docteurs; l'exposé de leurs décisions, le Pirgé Aboth, est l’un des plus importants traités de la Michna. On dit Abba un tel, comme Rabbi un tel, quoique moins souvent. Nulle part l'autorité religieuse et nationale des Pères n'est aussi régulatrice que dans le judaïsme. Or Dieu seul, qui est le Père, doit être reconnu comme la source de toute autorité. Ge n’est pas nier la hiérarchie, surtout celle qui reconnait tenir de Dieu son pouvoir, mais c’est inviter la hiérarchie à se contenter .de titres modestes, à ne .les recevoir qu'en rapportant à Dieu tout l'honneur. Les premiers chrétiens comprirent très bien qu'il ne fallait pas prendre ces avis servilement à la lettre (1 Cor. 1v, 45; Phil. n, 22). Jérôme Quomodo vulgato sermone, maxime in Palaestina et Aegypti monasteriis se invicem patres vocent? Quod sic solvitur : Aliud esse natura patrem vel magistrum, aliud indulgentia surtout à cause de l’âge; cf. I Jo. 11, 13 etc. — ὑμῶν est peutêtre à cette place pour représenter l’araméen « à vous », mais ce n’est pas une raison pour préférer la leçon ὑμῖν (D).
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Dalman (Worte 179) retranche ce verset comme un doublet du v. 8, sous prétexte qu'il n’a pas existé de mot araméen habituellement donné comme synonyme de rab. Mais 95 ou N1959 existait certainement au sens de docteur, et pouvait très bien rendre χαθηγητής, titre honorable pour « précepteur » (PLur. Mor. 327 E; Dirt. Or. 408; P. Tebt. 591) et Ma. a pu avoir l'intention de poursuivre l'usage des titres, même rares. D'ailleurs il faut convenir que le mot de Christ est étrange dans la bouche de Jésus, et qu'il pourrait avoir été ajouté par un copiste, comme au v. 8 dans Syrcur. Sans quoi le verset aurait la nuance chrétienne, ce qui n’empécherait pas son authenticité pour le fond. Mais la doctrine se confondrait avec celle du v. 8; Euthym. ῥαδδὶ καὶ χαθηγητὴς τὸ αὐτό εἰσιν. ᾿Επαναλαμδάνει τοίνυν τὸν πρῶτον λόγον εἰς ἐπίτασιν τῆς ἀποτροπῆς τοῦ τοιούτου χαχοῦ, Ce serait donc peut-être une seconde traduction grecque du v. 8, telle que l’aurait rédigée un chrétien.
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Comme dans xx, 26; parallèle à Mc. x, 43 et à Le. xx, 26. Dans ce contexte, cet avis maintient la hiérarchie, en lui donnant le caractère d’un service. — ἔσται est un futur législatif. La maxime qui émane sûrement de Jésus ἃ pu être insérée ici par Mt.; ce règlement intime étonne comme les précédents dans un discours contre les Pharisiens. (
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Et on peut en dire autant de la maxime générale dont la première partie est ébauchée xvrrr, 4, et qui se trouve dans Le. xiv, 14 et xvnr, 14.
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Le premier οὐαί est seul suivi de δέ, à cause de l'opposition avec ce qu précède; nouvel indice de l'insertion de 8 à 12. Ce reproche est le plus général de tous; aussi devait-il être en têle ou à la fin (Le.). Mais en fait il est beaucoup mieux en tête, car il préparerait moins bien que 29 ss. à la menace finale. Les scribes ne sont pas déposilaires des clefs du royaume des cieux que Jésus vient inaugurer, mais il leur est donné néanmoins d'en fermer l'entrée par leur opposition. Non seulement ils n'entrent pas; ils ne laissent pas entrer τοὺς εἰσερχομένους. (participe de conatu, cf. ML. xxvit, 40), ceux qui seraient disposés à entrer. Les obstacles sont de l'ordre doctrinal, comme a expliqué Le. Ordinairement on ferme du. dedans; mais on peut très bien fermer du dehors une maison dont on veut interdire l'accès. Cf. P. Oxyrh. 655 1. 41-46, ainsi restauré par Grenfell et Hunt, IV, p. 24: ἘΛ[εγε’ τὴν κλεῖδα] τῆς [γνώσεως ἐἾ χρύφ [ατε᾿ αὐτοὶ οὐχ] εἰσζήλθατε, καὶ τοῖς] εἰσ [ἐρχομένοις 44) Le texte reçu lit ici : οὐαὶ δὲ ὑμῖν, γραμματεῖς χαὶ Φαρισαῖοι, ὅτι χατεσθίετε τὰς οἰκίας τῶν χηρῶν καὶ προψάσει μακρὰ: προσευχόμενοι" διὰ τοῦτο λήψεσθε περισσότερον χρίμα. Ce serait un huitième vae, comme Mt. a eu huit béatitudes (v). Mais ce verset (placé aussi après le v. 13) est rejeté par les critiques (même Hetz. et Vog-) et ne fait pas partie de la υφ. C’est Mc. xx, 40 accommodé au rythme de Mt. 43) Contraste saisissant. Tandis que les Pharisiens refusent d'entrer dans le royaume que Dieu installe chez eux, ils vont au loin chercher des prosélytes, mais non pas pour le royaume, car ils les introduisent dans la géhenne. Sur la propagande juive, non seulement des hellénistes, mais aussi des Palestiniens, cf. Le Messianisme... Ὁ. 213 ss. Jésus ne dit pas qu’elle aïît été infructueuse, mais qu’on se donnait un mal énorme pour conquérir un seul prosélyte, sans doute de ceux qui se consacraient tout à fait à Israël en adoptant la circoncision. Ces nouveaux convertis étaient souvent plus obstinément juifs que les autres; et par conséquent exposés à la perdition : υἱὸς γεέννης, tournure sémitique qui se trouve dans Roch hachana 476 tra 153. — D’après Loisy, avec beaucoup de réserves, «le rédacteur de ce passage, en ayant l'air de frapper les Juifs, viserait le pharisien Paul, qui a parcouru la terre et la mer pour gagner des prosélytes, lesquels avaient encore moins d'égard que lui pour la Loi » (π, 375); — lisez l'ex-pharisien Paul, et vous saisirez l'absurdité de comparer l'adversaire de la Loi à ceux qui fermaient l'entrée du christianisme par attachement à la Loi.
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ὁδηγοὶ τυφλοί, comme xv, 14, —2v τῷ ναῷ, ἐν sémitique, formule constante; οὐδέν ἐστιν répond à l’hébreu sn, « c’est libre », pas d'obligation; ὀφείλει — Son, « c'est lié »; on est tenu à faire ou à ne pas faire, selon son serment. Il semble bien que c’est à celte casuistique en elle-même que le Sauveur s'attaque principalement. I} suffit de lire les traités Nedarim et Chebouoth, sans même-les comprendre bien, ce qui est peut-être impossible, pour se rendre compte 23. om. ὃς p. ταῦτα (TS) plutôt que add. (HV). — ἀφιεναι NE) plutôt que de la minutie des distinctions : il suffisait d’un terme de comparaison, d'un article en plus ou en moins pour que le vœu ou le serment soit valable ou non. Faire un serment dans la pensée de celui qui juraît, c'était prendre Dieu à témoin. Si l'objet du vœu était licite, il était tenu. A supposer qu'il y ait des raisons de dispense, elles auraient dû être pesées par elles-mêmes, au lieu d'être tirées de telle ou telle formule employée. Si l’on avait fait choix à dessein d'une formule insuffisante, c'était ruser avec Dieu ou se moquer de lui. Si l'on avait agi de bonne foi, de quel droit argumenter sur les termes? Donc toute cette casuistique est frivole et de nature à égarer les âmes sur leurs rapports envers Dieu. 178.) Mais de plus Jésus montre par des exemples que cette casuistique employait à contresens le principe même sur lequel elle s’appuyait (Schanz, Loisy). Ce serait calomnier les Pharisiens que de dire avec saint Jérôme qu'ils déclaraient valides les serments faits sur l'or afin de s'enrichir, car ils n'auraient enrichi que le Temple et tout au plus les prêtres. Leur principe paraît avoir été que le vœu tenait si l'on mettait en relief le rapport de l’objet avec Dieu. Encore ne fallait-il pas que l'objet fût tellement saint que sa sainteté fit pour ainsi dire abstraction de la consécration au Seigneur. Exemple : « Si quelqu'un formule un vœu en disant « par la Loi », l’objet visé reste permis, parce qu'alors on ἃ seulement en vue la sainteté de la Loi, qui ne comporte pas d’interdit; mais si Ὁ l'on a dit : « par les préceptes qui y sont inscrits », l'interdit est applicable, car alors on a en vue les sacrifices qui sont énoncés là » (Nedarim, sur 1, 3, dans la gemara de Jérusalem, trad. Schwab.). Voilà donc un cas où la partie compte plus que le tout, parce que l'expression de la partie touche de plus près au sacrifice offert à Dieu. C'est probablement de la même façon que certains Pharisiens annulaient le vœu par le Temple, mais le déclaraient valide par l'attestation de l'or. Cet or est-il le trésor — où il n’y avait pas que de La petite monnaie, — ou les ornements dorés du Temple? 11] semble plutôt que ce sont des objets consacrés à Dieu. On sait d’ailleurs que dans l'antiquité les Temples étaient des musées d'ex-voto. Pour assurer la conservation de ces objets, on taxait très justement leur vol de sacrilège, tandis que le Temple — que personne ne pouvait songer à dérober — pouvait être envisagé comme une construction, de même que le ciel avait en lui-même sa raison d'être. Mais Jésus évalue chaque chose d’après sa relation envers Dieu, et il est incontestable que ce doit être la pensée de celui qui jure, puisqu'il prend toujours Dieu à témoin, et son propre respect pour une chose sacrée. Ce point accordé, l’objet en or ne prend un caractère sacré que du moment où on le dépose dans le Temple, de même l’offrande quand elle est déposée sur l'autel. La distinction proposée par les Pharisiens est donc en sens inverse de l’ordre normal de sanctification. Le Temple est la maison de Dieu, l’autel est le trait d'union entre Dieu et les hommes; la sanctification descend d'abord sur eux et ils sanctifient. l'or et les offrandes. Quand on fait un serment, c’est bien le caractère sacré de l’objet qu'on ἃ en vue. On ne doit pas raisonner à la manière des païens Nam sibi quod nunquam tactam Briseida iurat Per sceptrum, sceptrum non putat esse deos (Ovipe, Rem. Am. 783), Mais il ne faut pas non plus imaginer des distinctions subtiles et même en contradiction avec le principe du sacré.
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ἁγιάζον et non plus ἁγιάσας (17), parce que l'offrande n'est sanclifiée que durant son court passage sur l'autel (McNeile).
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Exclut une vaine subtilité. Quand on jure par l'autel, c'est comme lieu destiné aux sacrifices; ce mot d’autel les comprend donc. 91) Si on jure par le temple plutôt que par le palais, c'est à cause de Dieu qui y habite. Comment aurait-on le droit d'annuler un pareil vœu pour une question de mots? C'est bien d'ailleurs la solution qui ἃ prévalu, comme le prouve Nedarim,r, 3. Mais Jésus n'aurait pas admis la distinction de R. Iehouda, au cas où l'on aurait omis « comme
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κατοικουντι (TH) ou κατοιχησαντι (SV).
23:22
De même pour le ciel. Pour ce cas les Rabbins ont admis la solution contraire (Chebou‘oth 1v, 13); cf. sur v, 34.
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La loi avait prescrit de prélever des dîmes pour lahvé; c'était une dette sacrée. C'était surtout sur l'huile, le vin et le blé (Num. xviu, 42 et D. xiv, 23); cependant la loi était générale et comprénait tout le produit des semailles (Dt. xiv, 22), semences et fruits (Lev. xxvu, 30). De ce dernier texte surtout la jurisprudence conclut qu'il fallait payer la dime de toutes les plantes, dans la mesure où elles étaient comestibles. Par exemple : « R. Éliézer dit : l'anet {ou fenouil) est soumis aux dimes en toutes ses parties, les feuilles vertes, Ja semence et les graines ou bourrelet. » D’autres distinguaient : « On a enseigné que lorsqu'on a semé de l'anet pour tirer parti de la semence, on rédîme cette dernière, non les feuilles vertes à manger; si on l’a semé pour manger les feuilles vertes, on rédîmera l'un et l’autre, non le bourrelet de graines » etc. (Ma‘asseroth, 1v, 5 trad. Schwab, πι, 182). Mêmes précisions sur la quantité « Si quelqu'un épluche de l'orge d’un épi, il peut manger les grains un à un sans dîme; mais s’il les recueille dans sa main, il doit prélever la dime » (Z.!., p. 181). — Jésus cite τὸ ἡδύοσμον, nom populaire pour la menthe, dont on se servait pour aromatiser les aliments; en araméen N3Y23 ou ΝΟΣ ou N\13. On l'employait avec le cumin contre les palpitations de cœur (Git. 69b). — τὸ ἄνηθον est plutôt le fenouil, très commun comme comestible, que Fanis, dont les graines parfument le pain, Nnaw, que nous venons de voir soumis à la dîme par Les rabbins (heb. nat). — Comme N12w désigne peganum harmala, dont la graine était encore employée par les Turcs comme épices, Nestle ἃ supposé (Expos. Times, août 1904) que Le. avait lu ΝΞ au lieu de nnaw et traduit πήγανον. On pourrait expliquer ainsi le choix qu'a fait Le., mais à Ia condition de ne pas prendre ce πήγανον pour la rue ordinaire qui n’est pas comestible, et qui était exclue de la dime sous le nom de ἘΔῚΞ (Chebi. 1x, 1). Le mot πήγανον comme ruta ἃ désigné des espèces différentes; la ruia graveolens qu’on ne pouvait songer à imposer n'est pas le type du genre. Josèphe (Bell. VII, vi, 3) parle d'un πήγανον grand comme un figuier. — τὸ κύμινον est la transcription de l'héb. 792. Dans Is. xxvi, 25.27, on dirait d'une culture importante; aussi la ressemblance est-elle probablement plus dans le mot que dans la chose. Le cumin ne s'emploie guère que comme assaisonnement, « scieur de grains de cumins », sobriquet d’un avare (ARisToTE, Vic. 1v, 1). — τὰ δαρύτερα est difficile. Ce sont les dîmes qui devaient passer pour lourdes (cf. v. Δ); Jésus n’a pas voulu dire que les devoirs dont il va parler étaient plus lourds. Ils ne sont pas non plus les plus difficiles à remplir. H faut donc entendre « plus importants », dans le sens où les rabbins ont distingué les devoirs fondamentaux, tenant à la racine (1py) et les points accessoires (0518). Ainsi dans Num. rab. p. 22 : « les fils de Ruben et de Gad ont pris le principal pour l'accessoire et l'accessoire pour le principal en estimant leur argent plus que les âmes » (Num. xxxn, 15). Mais βαρύς ne peut être l’équivalent de ΡΥ; il représenterait plutôt Vp», littér. « lourd » et ensuite « honorable »;ef. Dan. τι, 11 (MeNeile). — ἀφήκατε est moins dur que παρέρχεσθε (Le.). — Dans Mt. trois points qui regardent le prochain, et empreints de la tradition de la Bible, quoiqu'on ne les y trouve point tous les trois ensemble; cf. Mich. vi, 8; Zach. vu, 9, pour les deux premiers ; .Prov. x1v, 23 pour les deux derniers. ---- πίστις est la fidélité, 51 nécessaire dans les rapports sociaux. — ταῦτα sont les points essentiels auxquels il faut s'appliquer. Jésus ne condamne point les autres; il les recommande plutôt, mais à leur rang de choses secondaires. — L'omission de ἔδει par Syreur. et sin. est un cas de traduction beaucoup trop large qu'on ne saurait regarder comme original (contre BunkrTr, Ev. du-Meph. τι, 252 5.).
23:24
Propre à Mt. Évidemment choisi pour faire image. D'ailleurs le moustique, en vertu de Lev. σι, 42 ss., était impur aussi bien que le chameau (Lev. xt, 4). En certains cas, les Juifs n’admettaient pas la matière dite légère qui diminue la culpabilité; cf. Jérus. Chabbat 107 : « celui qui tue une puce le jour du sabbat est aussi coupable que celui qui tue un chameau » (cité par McNeile). L'exemple est assez plaisant par lui-même, et suppose peut-être un jeu de mots (Gressmann dans Klost.) entre ND: « chameau », et ΝΡ « pou », qui rend l'hébreu 252 (Ex. vus, 12 ss.), d'autant que l'arabe LS suppose une forme NP. διωλίζω, « filtrer »; c'est-à-dire enlever la lie (ὕλη).
23:25
Cinquième vae. C'est le premier reproche dans Le., qui l'entend du dedans de l'homme. C’est bien là qu'il en faut venir, mais le texte, de Mt., plus simple, ne parle-que des ustensiles. Les Pharisiens se préoccupent de les purifier avant de s’en servir, de facon qu'ils soient purs au dehors, non pas seulement le rebord du plat ou du verre, mais tout l’ustensile, avant de le remplir. ‘Mais ils ne se font aucun souci de l'origine (ἐξ) de ce qu'ils y mettent, si cela ne provient pas de rapines ou du désir de satisfaire leur intempérance. Ce serait exagérer l'importance de ἐξ que de traduire ἀκρασία désir insatiable du bien d'autrui (Schanz, Kn.). Attentifs à ne pas se contaminer, les Pharisiens se soucient moins de ne pas souiller leur âme.
23:26
καὶ της παροψιδος (HV) plutôt que 0%. (TS).
La vraie pureté du plat consistera à ne rien contenir de mal acquis ou qui incline à la luxure. Le système des purifications extérieures, s’il n’est pas condamné, est du moins subordonné à la pureté intérieure, car c’est elle, en dernière analyse, qui permet de manger les aliments ἐμά conscientiä; cf. xv, 2 ss, C’est ce que Lc. ἃ exprimé directement, avec une concision excessive. L'apostrophe à un pharisien isolé a peut-être pour but de varier le style; ΝΞ pouvait être le singulier ou le pluriel, mais la terminaison du verbe n'était pas équivoque; ce n’est donc point une méprise du traducteur (McNeile).
23:27
Sixième vae, très réduit dans Le. Comme dans le cas précédent, Mt. est d'une merveilleuse lucidité, qu’on reconnaît être originale par rapport à Le. Pourquoi ne pas adopter le même critère quand il s’agit de Mc? Mt. a le don de rédiger d'un premier jet avec cette aisance. C’est encore l'usage en Orient de blanchir à la chaux les tombeaux des saints personnages ou ouélys, qui étincellent ainsi au soleil sur les collines et se voient de très loin. Tout près onne découvre qu'un cénotaphe dont la saleté est une image de la pourriture du cadavre. Ajoutez à cette désillusion l'impression si forte chez les Juifs de l'impureté des morts. L'usage de marquer les tombeaux est indiqué dans le Talmud, soit à propos des tombeaux de personnages éminents (Bab. bathra 582), soit à chaque printemps lorsqu'on marquait tous les tombeaux afin qu'on ne contracte pas l'impureté en s’approchant, faute de les voir (Chegal. τ, 1), marques qu'on faisait à la chaux (Maasser cheni v, 1). Mais dans Mt. l'accent de la comparaison est sur la belle apparence, non sur une désignation qui aurait précisément atténué le danger du contact des Pharisiens. Syrsin. (mal compris par Soden) a omis φαίνονται ὡραῖοι, mais ces mots sont dans Aphraate. Syrsin. s'est donc simplement rapproché de Le. qui donne une autre pointe à la comparaison.
23:28
Le reproche d'ävouix, mépris ou du moins inobservance réfléchie de la Loi devait être particulièrement sensible aux Pharisiens : c'est dans ce contraste que consistait leur hypocrisie. Pour Jésus, la Loi, c’est toujours cette loi morale essentielle que les Pharisiens sacrifiaient à leur ponctualité rigide dans les choses extérieures. Leur sainteté n'était donc qu'une apparence.
23:29
Sur le tombeau des prophètes, les protestants, même McNeile, renvoient religieusement à Baedeker. La seule étude complète est due au P. Vincent (RB. 4904, p. 12 55.) qui y ἃ vu « une catacombe chrétienne creusée au cours des trois siècles qui précédèrent l'invasion musulmane » (p. 87). Mt. parle de tombeaux bâtis. Cela peut s'entendre de tombeaux creusés dans le roc, comme toujours, ou encore des édifices plus ou moins adaplés au roc, comme au tombeau dit d'Absalom, au tombeau de la reine d’Adiabène etc. ; κοσμεῖτε des sculptures sur la façade ou même dans les chambres souterraines ; cf. RB. 1910, 113 ss. passim. Peut-être Mt. entend-il τάρος de l’hypogée et μνημεῖον du monument. Harnack attribue à Mt. l'addition « des justes »; mais c'est en harmonie avec xt, 17. Les Pharisiens, grands prôneurs de la justice, devaient vénérer les tombes des leurs à l'égal de celles des prophètes. Et il est caractéristique que le seul tombeau qui recoive à Jérusalem le culte enthousiaste de la population juive soit celui de « Siméon le juste », dont elle n’a qu'une idée très vague (Carwory, léinéraires… p. #4 el 443. 30 5.) C'est ici surtout que Mt., d'ordinaire si concis, ἃ présenté l'argument avec des développements qu'on regrette en lisant Le. Ce dernier paraît secondaire d’après auveudoxetv propre à Le. et à Paul (Act. vur, 1; xxir, 20; Rom. 1, 32; μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας. 82 yat ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. Jbperc γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς ξέννης ; 3 διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω ας χαὶ σοφοὺς καὶ γραμματεῖς" ἐξ αὐτῶν ἀποχτ πρὸς ὑμᾶς προφήτ sveîte χαὶ rai διώξετε ε, ai ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν σταυρώσετ ὅπως ἔλθη ἐφ ὑμὰς παν αἰμὰ δίκαιον ἔχχυννόμενον ἀπὸ πόλεως εἷς πόλιν" ποῦ διχαίου ἕως τοῦ αἵματος Ζαχαρίου ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος “Αβελ 1 Cor. vu, 12. 13); μάρτυς (Actes, treize fois); ἄρα au lieu de ὥστε au sens de itaque (Harn.).
Sixième vae. Transition sémitique très caractérisée sur le mot de tombeaux, laquelle n'est pas dans Le. Cette fois encore Le. est obscur à force de concision, et cependant c’est bien lui qui est secondaire (HarNacK, Sprüche.… 72). Wellhausen (suivi par Harn. Klost. MeN., mais non Holtz. ni Loisy) prétend que «scribes et Pharisiens » est une addition malavisée, car déjà Jésus s'adresse au peuple juif, auteur de ces constructions. Mais c'étaient bien les docteurs (Le.) qui le poussaient à cette œuvre de réparation. L'objection prouve seulement que ce vae est le dernier, avant que Jésus s'adresse au peuple plus directement, c’està-dire que l’ordre de Mt. est plus naturel que celui de Le. Wellh. ajoute que Jésus réprouve ici le culle des martyrs, ce qui retomberait. sur l’Église chrétienne. Mais le vae ne porte pas seulement sur la première phrase; il s’applique à toute la conduite des Pharisiens lesquels, quoiqu’ils fassent réparation aux martyrs, et condamnent les meurtriers, confessent ainsi qu'ils sont bien de la même race. L’argument semble exagérer la responsabilité atavique, comme si des fils ne pouvaient réparer l'erreur des pères; en réalité il porte droit, car Jésus connaît les dépositions meurtrières des Pharisiens à son égard, et il le fait comprendre, v. 32. Les protestations ne sont donc que des grimaces, et, comme tout le reste, hypocrisie.
23:32
πληρώσατε (T H S Het. Vog.) est beaucoup plus expressif que πληρώσετε (futur) de B sah. af. syrcur. où que ἐπληρώσατε D etc. Ce v. omis par Le. est nécessaire à l'argumentation : sous forme d'invitation, ironique puisqu'il s'agit du plus grand des crimes, Jésus montre qu'il sait quelles sont les intentions — non pas de tout le peuple, — mais de ses chefs les Pharisiens : nunc concludit quod voluerat, et quasi extremam syllogismi partem ponit. Quod lis defuit, vos adimplete. Fi interfecerunt servos; vos Dominum crucifigite (Jér.). Tout cela se comprend très bien après la parabole des vignerons homicides, entre les mêmes interlocuteurs.
23:33
Manque à Le., et interrompt le contexte, car dans celte prise à partie des chefs du peuple, ce n’est pas du châtiment individuel dans la géhenne, c’est de la ruine de la nation qu’il va être question. On pourrait estimer que ces mois ont été rédigés par Mt. d'après Mi. ni, 15» (Harn. ete.). Cependant la locution ὩΣΙΔΞ mou est courante chez les Rabbins (Ediy. τι, 10; Chabb. 33P etc.) et χρίσις τῆς y. ne se trouve pas ailleurs. li y a donc là une tournure d’origine sémitique qui doit être originale. Dans le contexte actuel, avant de passer au peuple, le Christ ἃ voulu menacer les Pharisiens du châtiment qui attendait leur personne. — πῶς φύγητε est bien grec (aor. subj. dubitatif), mais encore plus sémitique (cf. Ps. XXI, 11); « comment ferez-vous »?
23:35
ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς, οἵ. Dt. xxvin, 1ὅ ἐλεύσονται ἐπὶ σέ, οἱ ΜΙ. Χχνῃ, 25. L'expression ‘p2 07 revient constamment dans la Bible: ordinairement ‘ps innocent, est iraduit ἀθῷος, mais on trouve aussi αἷμα δίκαιον (Prov. vi, 17 (A); 406} ur (iv), 49; Jonas 1, 14) — ἐπὶ τῆς γῆς, à prendre très littéralement ; non pas « dans ce monde », mais répandu sur le sol, où il demeure visible jusqu’à ce qu'il ait été vengé (Is. xxvi, 21; ΕΖ. χχιν, 7). Toute cette tournure paraît à la fois plus énergique et plus familière que celle de Le., qui ἃ cependant aussi le cachet sémitique. — ἐκχυννόμενον au présent, est moins exact que ἐχκεχυμένον (Lc.), car, par ses propres crimes, la génération présente attirera sur elle la vengeance du sang déjà répandu. On ne peut supposer que Mt. l’oublie et qu'il ail compris ici le sang encore à répandre. C’est donc le présent pour le passé, mais avec la nuance d’une action continuée. — Abel est nommé juste, ce qui est bien dans le ton de Mt. cf. v. 29, mais rien n'indique que ce soit une retouche (contre Harn.). Sur Zacharie, οἵ, Comm. Le. La difficulté propre à ML. c'est qu'il y est dit fils de Bapayias, tandis que le Zacharie de If Chron. xxiv, 49 est fils de Iehoiada. ἢ est vrai que N om. υἱοῦ Basayov, et que Jér. ἃ noté : in evangelio quo ufuntur Nazaraeni, pro filio Barachiae, filium loiade reperimus scriptum; de plus une ancienne glose (apud Ti.) dit : ζαχάριαν δὲ τὸν τωδαε λεγει" δυωνυμὸς γαρ mv. Ti, ajoute pour l'omission deux évangéliaires et Eusèbe (Theoph. 123; Dem. 385 et 445). Mais l'omission et le nom différent paraissent bien être des corrections pour échapper à la difficulté. Il est possible cependant qu'un des premiers copistes de Mt. ait ajouté les deux mots d’après l'usage établi pour le nom du Βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. 56 ἀμὴν γεὰν ταύτην. ἕξι ταῦτα πάντα ἐπὶ τὴν γε 37 Ἴερουλέγω ὑμῖν, À προφήτας καὶ λιθοβολοῦσα τοὺς À ἀποχτείνουσα τοὺς ποσάχις ἠθέλησα ἐπισυναγαγεῖν τ τέχνα ἀπεσταλμένους πρὸς αὐτὴν; X γοσσία αὐτῆς ὑπὸ τὰς πτέρυγας; χαὶ οὐκ σου, ὃν τρόπον ὄρνις ἐπισυνάγει T 88 ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. 39 χέγω γὰρ ὑμῖν» ἠθελήσατε; οὐ μὴ με ἴδητε ἀπ᾽ ἄρτι ἕως ἂν εἴπητε Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι υρίου. prophète Zacharie (Zach. 1, 7) et pour un autre Zacharie (Is. vin, 2 Sept.), ou ue Mt. ait eu quelque raison qui nous échappe. Wellhausen reprenant une opinion avancée au xvIH° 5. à cru que ce personnage était Zacharie fils de Βάρεις (Niese, οὔ de Βαρισκαίου où de Βαρούχου), mis à mort par les zélotes dans le Temple après un simulacre de jugement, vers l'an 68 ap. J.-C. (Jos. Bell. IV, v, 4). D'après Wellh. cet événement sensationnel aurait fait pressentir la ruine. Or; dans Josèphe, c'est un simple fait divers, le meurtre d'un homme riche et influent, par rapacité et haine politique, tué dans le Temple parce que c'était la forteresse des Zéloles, mais au tribunal même, et non pas entre l'autel et le sanctuaire. Le nom me coïncide pas. Il faudrait des circonstances plus séduisantes pour nous obliger à supposer que la tradition ἃ mis sur les lèvres de Jésus cette allusion précise à un fait futur. D'ailleurs la pensée claire de Mt. comme de Le. est de rendre la génération présente responsable de crimes déjà anciens où du moins consommés au moment où Jésus parle (ef. dom Chapman, dans Journ. theol. St. ΧΠῚ (4912), 398-410). — ὃν ἐφονεύσατε, s'explique par la responsabilité collective; difficulté évitée par Le. qui écrit : τοῦ ἀπολομένου. -
23:36
ταῦτα mavra (TH) Ou παντὰ ταντὰ (SV).
Le. et Mt. reviennent chacun à sa formule, ἥξει répond à ἔλθῃ (v. 35) comme ἐχζηθήσεται à ἐχζητηθῇ (Le.). Mais ταῦτα πάντα signifie les crimes et non le sang. Il y ἃ donc ici une rédaction un peu négligée, corrigée par Le. (Harn.).
23:37
Ἰερουσαλήμ, cette seule fois dans Mt, jamais dans Mc., forme normale dans Le. Dans cet appel solennel le son primitif a sans doute été conservé, quoique Mt. ait mis “Ἱεροσόλυμα dans la bouche de Jésus, v, 35; xx, 18 (après εἰς). — ἣ ἀποχτείνουσα Est regardé par Wellh. comme une tournure sémitique, et cela est vrai surtout à cause de πρὸς αὐτήν au lieu de πρὸς σέ. L'assyrien, en effet, dans les litanies, emploie constamment un participe après le vocatif. Gette: tournure est grecque : χαίρετε, ὦ φίλοι... οἱ παρόντες καὶ οἱ ἀπόντες (K.-G. 1, 46), mais avec un participe devenu substantif, tandis qu'ici le participe a un régime. — ἐπισυναγαγεῖν est la forme classique; ἐπισυνάξαι (Le.) un aoriste 1* formé par la koïnè — la répétition ἐπισυνάγει est plutôt. sémitique. — τά γοσσία les petits individuellement; dans Le. à νοσσιά 18 couvée.
23:38
ἐρημος (TSV) plutôt que om. (H).
ἔρημος (T 5 Hetz. Vog.) et non om. (H, d'après Β L sah. {5 syrsin., Origène). Le mot est authentique dans Mt., où il fait allusion à la ruine de Jérusalem (cf. Jér. xxu, 5). On peut juger que le texte de Le. où il ne se trouve pas est plus saisissant et plus original. .
23:39
ἀπ’ ἄρτι « désormais », comme xxvi, 29 el non pas « bientôt ». Le Christ va disparaître à leurs yeux par la mort; il ne reviendra donc pas comme il l'a déjà fait durant sa vie mortelle, mais pour être salué par des acclamations comme celles du jour des Rameaux, auxquelles cette fois toute la nation sera associée. — Pour le sens, cf. Comm. Lc. YxIV-XxV. DISCOURS SUR LA RUINE DU TEMPLE ET L’AVÈNEMENT DU FILS DE 1, ἨΟΜΜΕ. Voici encore un grand discours de Mt., caractérisé comme tel par le mot qui le suit (xxvr, 4). Il est relatif à deux sujets, comme celui de Mc. et celui de Le. Mais il y a des différences par rapport aux deux. Le parallélisme avec Mec. cesse à xxiv, 47% il n'y ἃ rien dans le ch. xxv qui soit parallèle à Mc. De plus les avis relatifs à la persécution, tels qu'ils sont dans Mc. xx, 9-12 sont plutôt parallèles à Mi. x, 17-22, dans le discours de mission, qu’à Mt. xxiv, 9-14. On dirait donc dans le système de la dépendance de Mt., qu'il ἃ employé d'avance Mc. xnx, 9-42, pour le remplacer après avec des nuances appropriées aux derniers temps. Cela supposeraït bien du calcul et une habileté consommée. On peut penser tout aussi bien que la place appropriée des deux passages a été tout d'abord fixée par Ma. Autre différence avec Mc. Outre ce qui est relatif à la ruine du Temple - et à l'avènement du Fils de l'homme après des signes extraordinaires dans le ciel, où Mi. va avec Mc., Mt. a en plus des allusions à la parousie (terme qui n’est que là dans les évangiles) ou avènement du Fils de l’homme, soudain et éclatant (xxiv, 26-28. 37-42). Enfin si Mc. ἃ déjà un avis de se tenir prêt (cu, 33-37), cet avis est donné dans Mt. xxiv, 43-51 sous une autre forme et plus longuement. Quant à Le. il est parallèle à Mc., dont il explique certaines paroles, jusqu'à Mc. x, 32. Mais l'avis sur la vigilance de Mc. xx, 33-37 se trouve ailleurs dans Lc. (xu, 41-48), en des termes beaucoup plus rapprochés de ceux de Mt. De plus Le. contient comme Mt. un discours sur l'avènement soudain et éclatant du Fils de l’homme (xvir, 22-37). Quant au ch. xxv où Mc. n’a rien de parallèle, Lc. ἃ une parabole, celle des mines (xx, 11-27) qui ressemble à celle des talents (Mt. xxv, 14-30), et certains passages (xn, 35-38; xur, 23), où l’on ἃ voulu voir _des allusions à la parabole des vierges (Mt. xxv, 1-13). Cette analyse indique assez que nous ne sommes point obligés de regarder le discours de Mt. comme la reproduction d'un discours prononcé tel quel par Jésus. L'accord des trois synoptiques ne porte que sur un discours comprenant deux thèmes : la ruine du Temple et l'avènement du Fils de l'homme après des signes dans le ciel, ces deux thèmes étant traités dans la même perspective. De cet accord des synoptiques il semble qu'on doive conclure que Jésus a bien prononcé ce discours dans celle circonstance et de cette façon. Encore est-il que ce n'est pas une conclusion nécessaire du dogme de l'inspiration. Car si Mt. sous l'influence de l'inspiration divine, a pu composer un discours en rapprochant des éléments que Le. a mis soigneusement dans d'autres contextes, on ne voit pas pourquoi Mc. n'aurait pu suivre la même méthode, aussi bien que Mt. et Le., dans la partie où ils sont d'accord. Ce n’est donc pas le dogme de l'inspiration, mais la méthode historique critique qui nous induit à fixer les contours du fait historique en question, en observant, par conséquent, ses réserves ordinaires. Nous tenons pour assuré que Jésus ἃ prononcé dans la circonstance indiquée un discours où, après avoir prédit la ruine du Temple, avant que la génération actuelle ait disparu, il annonçait qu'il viendrait en Maitre, à une heure que personne ne saurait. Mais il n'est pas possible de savoir exactement dans quels termes précis ces choses furent dites. En effet les divergences des évangélistes suffisent à manifester le sans-gêne de ces critiques, lesquels traitent habituellement la tradition évangélique avec un scepticisme souverain, et qui celte fois s'appuient mordicus sur l'ordonnance des textes dans Mc. pour soutenir que Jésus s'est lourdement trompé sur le thème même de sa prédication. Nous répétons une fois de plus que nous n'accusons pas les évangélistes d'avoir mal rendu les paroles du Maître au point de leur prêter un sens faux, mais nous prétendons qu’il faut pénétrer attentivement dans le secret de leur composition — autant qu'on le peut! — pour analyser leur pensée et celle de Jésus. Revenons donc maintenant à la composition littéraire de Mi. L'ensemble est admirablement construit. Au premier plan, la-ruine du Temple, au dernier plan le jugement universel. La pensée du jugement (xxv, 31-46) ἃ amené dans ce contexte la parabole des talents (14-30), doublement bien placée, parce qu’elle a trait aux récompenses accordées aux fidèles serviteurs, et parce que leur action est située durant l'absence du Maître, ce qui est le thème de la parousie. Encore est-il que la physionomie des motifs de récompense n'est pas tout à fait la même dans la parabole et dans le jugement, ce qui justifie Le. d'avoir placé ailleurs la parabole des mines (xx, 11-27). Dans Mt. la parabole des vierges, sur la nécessité de veiller dans l'incertitude de la parousie, vient admirablement après l'avis sur la vigilance (xxiv, 43-51) qui contient déjà quelques éléments paraboliques. Enfin, pour terminer notre marche régressive, cet avis découlait naturellement de l'incertitude de la parousie. Mais ici se pose la question littéraire la plus grave. Que l'avènement attendu soit à la fois précédé de signes dans le ciel et cependant soudain et éclatant, on peut le concevoir. Mais on ne comprend guère qu’un récit composé d’un seul jet lui donne ces deux aspects sans les distinguer. C’est cependant ce qu'a fait Mt. On y reconnaît d’autant plus aisément un conglomérat que Le. ἃ soigneusement évité le heurt en plaçant dans des circonstances différentes l'avènement instantané et surprenant, puis l'avènement précédé de signes effrayants. Pour la critique il n'y ἃ aucun doute que l’un de ces modes a élé ajouté à l'autre par Mt. en bloquant deux traditions distincles. Au premier abord on conclut que Mt. a coupé en deux (xx1v, 26-28 et 37-42) un discours sur la parousie surprenante pour l'insérer dans le contexte de Me. C'est ce qui m'a paru longtemps le plus probable. Mais cette hypothèse ne s'accorde pas avec tout le reste du discours. Nous venons de voir tout le rôle qu’y joue la parousie surprenante. C'est le thème unique depuis xxx, 37 à tout le moins, jusqu’après la parabole des vierges (xxv, 13). IL y a plus : ce thème est indiqué dès le début, comme le second sujet du discours, avec le terme spécial de parousie (xx, 3). De sorte que l'écrivain, s’il a voulu grouper les deux modes, ἃ, donné la préférence à la parousie surprenante. Il la vise dès le début et elle déborde à la fin; elle serait donc devenue le point principal... ne serait-ce pas le dessin primitif? Dans cette hypothèse, qui nous parait aujourd'hui plus fondée, ce n’est pas la présence inopinée du Fils de l'homme {xxiv, 26-28) qui serait l'insertion, mais plutôt les signes dans le ciel, etc. (xxiv, 29-31). Et, en effet, la présence inopinée est admirablement préparée dans Mt. par le v. 23 : « Alors si quelqu'un vous dit : le Christ est ici, ou : il est là, ne le croyez pas. » Tandis que dans Mc. ils demeurent en l'air, et privés de leur suite naturelle, si bien que Le. ne les a pas reproduits. En même temps nous avons une réponse à la question : Comment les deux modes sont-ils mis bout à bout sans aucune suggestion pour les concilier, alors que Mt. est toujours si logique et si lucide? Nous aurions ici un emprunt à Mc. par le traducteur de Ma., qui aurait d’ailleurs ajouté quelques traits, et on pourrait aussi attribuer à ce traducteur XxIV, 9-14. Entendue de cette facon la grande composition de Ma. paraïtrait plus ea gène et d'une parfaite harmonie. En même temps nous aurions un indice de la distinction entre un Ma. araméen et le Mt. grec définitif. Si l’on admet ce point, il restera à se demander si c'est Mc. ou Mt. qui représente le mieux la tradition ancienne et qui répond le mieux aux circonstances de l’histoire? C’est une question tout à fait distincte, et qui ne saurait, pensons-nous, être résolue trop aisément. Cependant nous opterions en faveur de Mc., soutenu par Le. qui ne s’est pas prononcé sans une enquête historique, tandis que la composition des discours dans Mi. n'offre pas les mêmes garanties pour l'ordre chronologique. D'autre part la parousie inopinée est sûrement plus originale . dans les termes que le scenario traditionnel des signes dans le ciel. Quoi qu’il en soit, on voit quelles réserves s'imposent à la critique. Ce n’est point une témérité critique d'avancer que la fusion de deux thèmes, peut-être de deux discours originairement distincts, et aussi l'addition rédactionnelle de quelques métaphores apocalyptiques toutes faites, en un mot que la rédaction évangélique a contribué à mettre sur la même perspective deux événements parfaitement distincts. La preuve évidente de la distinction est surtout la fuite qui permet d'échapper au premier, tandis que la fuite serait un non-sens dans Je second. Cette confusion des perspectives qui a causé tant d'embarras à l’exégèse catholique, qui est le point d'appui de l'incrédulité depuis Reimarus, sur laquelle M. Loisy a tant insisté, est à tout le moins une preuve décisive que Mt. ἃ écrit avant l'an 70. Mais si nous avons quelque difficulté à déméler la composition du grand discours, nous pouvons assurément noter que l'argument de Reimarus n’a plus ni portée ni sens dans la critique radicale qui professe un tel scepticisme sur ce qu'a pu dire ou penser Jésus. Prétendre que nous ne connaissons aucune de ses affirmations aussi bien que celle qui aurait identifié la ruine du Temple et ia fin du monde, c’est pur caprice. Ce qui est bien certain, c'est son opposition absolue à la thèse courante du judaïsme, que le règne de Dieu commencerait par la glorification de Jérusalem, Les deux événements connexes pour Jésus sont au contraire : la ruine du Temple, qui était l'élément religieux du judaïsme, et l'établissement du règne de Dieu tel que les paraboles l'ont esquissé. Naturellement les disciples devaient croire qu’il viendrait y présider sur la terre. Jésus ne l'a pas dit, tout en leur promettant qu’il viendrait de nouveau. Mais quand? C'est le secret du Père. Veillez, soyez prêts personnellement. Veillez, travaillez au salut du monde avec autant d'ardeur que s’il touchait à son terme. Dans un ordre symbolique, la ruine du Temple est un premier avènement du Sauveur; cet avènement se renouvellera bien des fois, et pour chacun c’est le moment de la mort.
23:1
… know the law. The zealous Pharisees reproached the am hâ-âreş for ignorance of the law (cf. Deut. 27, 26) and for neglect of the obligations declared fundamental by their zeal, such as the payment of tithes and all the practices for legal purity (Mt. 23, 1-36). The rabbinic doctors prescribed the strictest separation from the abject "people of the land." The hatred between the two antagonistic parties, which surfaces even in the Gospel …
… For the "divine Pedagogue" the widow's mite is worth more than the Pharisee's gold coin (Mk. 12:42); outward fidelity to the law is not enough, if the heart is a sepulcher, full of putrefaction (Mt. 23:1-39); just as it is not sufficient to restrain the rapacious hand or the gesture of passion, if one does not seek to uproot also the inner desire for goods or for the woman who belong …
… hālākhāh (v.) which, in the frequent controversies on which the deliberations of the rabbinic sanhedrins turned, restricted, or broadened, or transformed the written t., this arbitrary oral t. led to the formalistic and inhuman nomocracy of the Pharisees (Matt. 23:1-37). Not content with attributing to the oral t. the same divine authority as to the written t. (Siphrā' Lev. 19, 340; Pal. Bērā-
23:2
… Therefore all things whatsoever they say to you, do and observe, but do not do according to their works" (Mt. 23, 2, 3).
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
… By now they had not only to give rulings and take decisions on how to observe the Law, but also to know and to make known with a generally recognized authority ("from the chair of Moses," etc., Mt. 23:2) the rulings and decisions previously given, "the traditions of the ancients" (ibid. 15:2; Mk. 7:3), of which they made great account and with whose observance they burdened consciences.
… The podium or pulpit for the reading of the Bible, the stone seats or benches for the choir and for persons of distinction, are common to Christian churches and to s. The first, called bêmâh by its Greek term, seems to have been the "chair of Moses" in New Testament times (cf. Mt. 23:2); the second constituted the places of honor (Greek πρωτοκαθεδρία; Mt. 23:6), while those along the walls were for everyone. …
23:5
Phylacteries (Greek: ΦΙΛΑΚΤΗΡΙΑ « Smultei »)
… This custom, attested among the Jews not only by the Gospel (Mt. 23:5) but also by Flavius Josephus (Antiq. …
… The blue was perhaps meant (so the ancient rabbis held) to recall the sky. It was a custom rigidly inculcated by the Pharisees (Mt. 23:5). In the diaspora people began to wear a special little garment with s. under the outer garments, reserving s. and stripes of blue color for the mantle (talèth) to be worn during public prayers. …
23:6
… of distinction, are common to Christian churches and to s. The first, called bêmâh by its Greek term, seems to have been the "chair of Moses" in New Testament times (cf. Mt. 23:2); the second constituted the places of honor (Greek πρωτοκαθεδρία; Mt. 23:6), while those along the walls were for everyone. …
23:10
… not publicly insist on his title of Ch. before his Passion, but he warns against the antichrists (v.) who will usurp that name (Mt. 25:5, 23 ff.; cf. Io. 5:43b), and with clear allusion he claims for himself the appellation ὁ Χριστός (Mt. 24:42; 23:10; 24:5; Mc. 9:41 [without the article, as in St. Paul I Cor. 1:12; 3:23; II Cor. 16:7]; 12:35; 13:21).
23:11
… "The obstacle", which seems to be (as St. Thomas notes, followed by B. Allo and D. Buzy) the true preaching of the Gospel (convergence of II Thess. 2:3-12 with Mt. 23:11 ff., 24; I Tim. 4:1-2, where the "apostasy" is connected with false preaching; Apoc. 11:6-7) operating as "power of God" (I Cor. 1:18; Rom. 1:16), is a present and enduring reality …
23:13
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
… lived in the deception of a purely exterior righteousness, which they made appear as true righteousness; they were therefore hypocrites and iniquitous, vain, avaricious, robbers and unclean, deceivers, who strained out the gnat and swallowed the camel (Mt. 23:13-39).
23:15
… In the Synoptics (Mt. 5:22.29.30; 10:28; 18:9; 23:15.33; Mk. 9:45.45.47; Lk. 12:5; cf. 16:19-31), G. with its elements, fire and worms (decomposition of corpses), is the usual symbol of hell (v.) with its torments.
… In his preaching he indicated the candidates for gehenna in those who insult their brothers (Mt. 5, 21-26), in hypocrites (Mt. 11, 23; 23, 15; 24, 51; Lk. 10, 15), in apostates (Mt. 10, 28; Lk. 12, 5), in those who wish to serve two masters (Lk. 5, 29-30; 18, 9). Of particular force is the phrase: "And if your hand …
… Sē'ōl was in the Hebrew language a common term that designated both the dwelling of the righteous ("Abraham's bosom") and the dwelling of the wicked, the Gehenna, as it is called in the Gospel (Mt. 5:22; 23:15; 10:28; Mk. 9:42, 46; 18:9; Lk. 12:15). Subsequently the expression "Abraham's bosom" became synonymous with Paradise. …
23:16
Epistles I-II to the Thessalonians
The signs: "That day will not come before the apostasy has occurred (Mt. 24:6-13; cf. 23:16, 19; Mk. 13:11 ff.; especially Lk. 18:8, it is a question of the defections that occurred in the Church of Palestine: Hebr. 6:4 ff.; 10:26-28; cf. Mt. 24:13; Lk. 21:19; Hebr. …
… the life of the person to whom one is speaking (for example, Gen. 42, 15; 1 Kings 1, 26; 17, 55; 20, 3; etc.), by one's own head (Mt. 5, 36), by the earth (Mt. 5, 35; Jas. 5, 12), by heaven (Mt. 5, 34; 23, 22; Jas. 5, 12), by the temple (Mt. 23, 16), by the altar, the offerings (Mt. 23, 16, 18), by Jerusalem, etc., of which Scripture speaks so often. …
23:19
… Already in the mission entrusted by Jesus to the Apostles (Mt. 23:19-20) it was implicit that the teachings to be imparted had to have a well-defined formula. …
23:22
… To this latter form are to be traced the oaths by the life of the person to whom one is speaking (for example, Gen. 42, 15; 1 Kings 1, 26; 17, 55; 20, 3; etc.), by one's own head (Mt. 5, 36), by the earth (Mt. 5, 35; Jas. 5, 12), by heaven (Mt. 5, 34; 23, 22; Jas. 5, 12), by the temple (Mt. 23, 16), by the altar, the offerings (Mt. 23, 16, 18), by Jerusalem, etc., of which Scripture speaks so often. …
23:23
… Pharisaic teaching extends the obligation of the tithe even to plants of minimal importance (Mt. 23, 23; cf. Lk. 11, 42; 18, 12). The Mishnah (Ma'aser, I, 1) extends the obligation to everything that serves as food, is stored up and grows from the earth. Lev. 27, 30-33 concerns …
… Already in the Synoptics the fundamental characteristics of the Kingdom are outlined: a change of spirit (μετάνους: Mt. 4, 17; Mk. 1, 4) brought about through Baptism (Mk. 1, 15 and 16, 16; cf. Io. 3, 5), interior holiness in antithesis to Pharisaic formalism (Mt. 5, 20; 23, 23), above all supreme charity toward God and toward neighbor (Mt. 22, 37).
23:24
… dishonesty; it is pharisaical if it has no difficulty in approving or judging as lightly prohibited certain gravely illicit acts, while it regards as dishonest certain determinate actions that are not such (Excolantes culicem, camelum autem deglutientes: Mt. 23, 24).
23:25
The 6th b. addresses the "pure of heart" (οἱ καθαροὶ τῇ καρδίᾳ), those who are upright and clean from sin "inwardly," in opposition to the formal, exterior legality on which the elite rely (Mt. 23:25-28); beyond chastity, what is here inculcated is the real innocence of life, the sincere correspondence to all moral obligations. …
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
… polemics with Jesus or the reproaches that Jesus addresses to them: with the mass of their minute prescriptions, burdens impossible to bear, they made the faithful lose sight of what is essential in the Law itself (Mt. 15:1; Lk. 11:46): justice and charity (Mt. 23:25; Lk. 11:42). Forgetful of the primordial and essential duties of religion, they lived in the deception of a purely exterior righteousness, which they made appear as true righteousness; …
23:27
… from it. Such a manifestation of Christ in favor of the Church is expressed in Mt. 24:30b, Mk. 13:26 (Dan. 7:13f.; cf. Mt. 36:63f.), with the descriptive elements (Mt. 24:31; Mk. 13:27) that ordinarily accompany it (cf. Mt. 16:27f.; for ἐπισυνέχεια cf. Mt. 23:27); and in terms proper from Lk. 21:28, 31.
23:31
Abel (Hebrew Hēbel; Septuagint Greek Ἀβέλ)
… (Gen. 4:1-16). Sacred Scripture affirms that A. "being dead yet speaketh" (Heb., loc. cit.), his death being a type of the sacrifice of Christ, who calls him "just," and places him at the head of the martyrs who have suffered for the triumph of good (Mt. 23:31-35; cf. Heb. 12:24). A. is also remembered in the canon of the Mass, in which God is asked to "accept the new sacrifice as that of his just servant Abel." The blood of A. cries out from …
23:32
Epistles I-II to the Thessalonians
… them the famous prophecy of Jesus; alluded to moreover ibid. 2:15 ff.: "The Jews, by persecuting the Church, fill up ever more the measure of their sins; already the wrath of God is falling upon them, in all its force"; here too the approximation with Mt. 23:32, 34, 38; 24:2 leaves no doubt: "the wrath threatened by Paul to the Jews as near and definitive or complete is the imminent total destruction of Jerusalem foretold by Jesus" (G. Rinaldi …
23:35
… The latter would be works of delirious persons (In Is. 64, 4: PL 24, 646; In Ez. 44, 29-30: PL 25, 443) or dreamers (In Mt. 23, 35: PL 26, 180).
Barachias (Heb. Berekhjāh[ā] = "blessed by Jahweh")
In Matt. 23:35 a B. is mentioned as the father of Zechariah, certainly distinct from the prophet of the same name. …
Joas (Heb. Jō'āf and Jēhō'āf; Greek: 'Iōzōz)
… himself to be influenced by the syncretist party; and he had the inspired Zechariah, son or nephew of Jehoiada, killed in the court of the Temple, where the latter rebuked the people for their renewed unfaithfulness toward Yahweh (2 Chron. 24:15-22; Mt. 23:35; Lk. 11:51). The following year (798), he was humiliated by Hazael; I. freed himself from him by giving him the entire treasury of the Temple and of the palace. …
… Thus 1 Cor. 10:4 and Jude 9 ff. contain references to Jewish legends: cf. 2 Tim. 3:8; Mt. 23:35; Heb. 7:3, etc. Thus the liturgy wishes the soul eternal peace "with Lazarus who was once poor." A body of indications favors the parabolic interpretation, which is increasingly followed …
… Perhaps they are alluded to in Mt. 23, 35 (cf. II Par. 24, 20-22). The objectivity of the P. stands out from their concord with the Pentateuch, Samuel and Kings, as well as from the diligence with which the sources used are cited. …
Zacharias (Heb. Zēhharjâh « Yahweh has remembered »)
… He was killed "in the court of the Temple" (II Chron. 24:20-22). Since in Mt. 23:35 (cf. Lk. 11:51) Jesus reproaches the Jews for the killing of the prophets down to that of Z. "son of Barachiah," put to death "between the Temple and the altar"; since the patristic …
… He is not to be confused with Zechariah of Mt. 23:35 (cf. II Chron. 24:20 ff.).
There are in fact various remnants of a legend about Z., the father of the Baptist; the traditions concerning the death of Z. amplify Jesus' saying (Mt. 23:35; Lk. 11:51) about Z. "slain between the sanctuary and the altar." Thus the unexpected (not original) ending of the Protoevangelium of James (chaps. 22-24) relates how Z. was killed …
23:37
… eschatologique de St Matthieu (24-25), ibid., pp. 340-64; 57 (1950), pp. 62-91; id., Le triomphe eschatologique de Jésus d'après quelques textes isolés des Evangiles (Mt. 10, 23; 16, 27 sg.; 19, 28), in Nouvelle revue théologique, III (1949), pp. 701-22; (Mt. 23, 37 agg.; 36, 64; 10, 21, 21 agg.), ibid., pp. 806-28; J. Bonalvien, L'Evangile de Paul, Parigi 1948, pp. 307-43; F. Spadafora, Gesù e la fine di Gerusalemme (Guadagni esegetici, 1), Rovigo …
… In Sacred Scripture there is testimony of both: « Quia vocavi et renuisti » (Prov. 1, 24); « Ierusalem, Ierusalem... quoties volui congregare filios tuos... et noluisti » (Mt. 23, 37). Therefore man can oppose a refusal to God's invitation and lose the fruits of his gift. …
Jeremias (Hebrew Yirmeyāh[â] = "Yahweh Exalts or Establishes")
If during his life Jeremiah was a continual "sign of contradiction," always opposed and persecuted, a Cassandra whom no one or very few followed, after death he grew ever more in veneration among that people which stoned the prophets but which also hastened to raise mausoleums to them (cf. Mt. 23, 37). Already in Eccl. 49, 8-9 there is honored remembrance of "him who was consecrated a prophet from his mother's womb." His memory is venerated even more in the Maccabean period (II …
John, Apostle, Evangelist, Saint
… Note, however, what is found in Mt. 23:37: "Jerusalem, how often would I have gathered thy children", and 26:55: "Every day I sat among you (Jerusalemites) teaching in the Temple"; cf. Lk. 10:38; Act. 10:39: "What he did in …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.