Thomas Aquinas Commentary Matthew 23

Here, it was shown how the Pharisees and the Scribes were provoked by Christ’s glory, and also by His wisdom, by which He had crushed them; now, however, He shows how they were provoked by His justice, by which He rebuked them: and He does two things. Firstly, He instructs some men; and secondly, He condemns them.

The second part is where it is said, Woe to you, scribes and Pharisees. About the first thing, to begin with, He shows their dignity; and secondly, He exposes their intention in the use of their authority, where it is said, All their works they do for to be seen of men. About the first point, He does three things:

1. He commends their authority;
2. He teaches that one ought to render obedience with caution; and
3. He gives the reason.

The second part is where it is said, All things therefore whatsoever they shall say to you, observe and do; and the third part is where it is said, They say, and do not.

He says, therefore, Then Jesus spoke to the multitudes, etc. So it is continued. The Lord confounded them to such an extent that they dared not to question Him, nor did they know how to respond.

But, according to what Chrysostom says, words are useless that do not also instruct. Now it ought to be known that some men listen to Him as the disciples did, while others listen as the multitudes did. Those who listen as disciples perceive the truth with their minds: If you continue in my word, you shall be my disciples indeed (John 8:31). Others listen as the multitudes do, who are unable to grasp the truth with their minds.

For that reason, sometimes He directs His words to the multitudes, sometimes to the disciples, and other times to them both. And He does so in different ways: for He speaks to the disciples about high things, as it is stated, Whatsoever I have heard of my Father, I have made known to you (John 15:15); but at other times, He speaks to the multitudes in parables, as it is stated above. He speaks to both, however, about the necessity of salvation, and these words are of this sort: The scribes and the Pharisees have sitten on the chair of Moses.

A chair properly belongs to a teacher, and so they are said to sit upon his chair, who are the successors of Moses. As it is written, Moses commanded a law in the precepts of justices . Hence, they who were teaching the Law of Moses were sitting upon the chair of Moses.

And in this Law are contained certain things pertaining to the end, and certain things pertaining to good morals. Those things which pertained to the end are those in which Christ was prefigured; hence, He Himself says, If you did believe Moses, you would perhaps believe me also (John 5:46). Likewise, the moral precepts were contained in the Law, as it is written: Moses commanded a law in the precepts of justices .

Then He admonishes them to obey with caution. He does two things:

1. He exhorts to obedience.
2. He exhorts them to be on guard: Whatsoever they shall say to you, observe, namely, in your heart, and do, in deed. Thou shalt come to the priests of the Levitical race, and to the judge (Deuteronomy 17:9); and afterwards, it is written, and thou shalt do whatsoever they shall say; and it continues, and thou shalt follow their sentence. And the Apostle says, Obey your prelates (Hebrews 13:17).

And this is opposed to the Manicheans, who said that the Old Law was not good. And it is evident that it is good, because the Lord commanded it to be observed.

But someone could object: ‘Therefore, we ought to observe the prescriptions of the Law,’ which is contrary to the teaching of the Apostles (Acts 15). It should be known that a decree of a legislator is always to be kept according to his intention. A legislator decrees some things to be always observed, and such things ought to be always observed; he decrees other things, however, that are like a shadow, as it is stated: Which are a shadow of things to come (Colossians 2:17).

Therefore, moral prescriptions are commandments according to the mind of the legislator, and they should always be kept. But the legal prescriptions are to be kept only for a time, namely, for the time before Christ. Hence, before that time they were to be kept, but not afterwards, because whoever would keep them does an injury to Christ.

And Augustine gives an example: If someone were to say, ‘I will eat tomorrow,’ this statement is a prediction of the act. If, after he had eaten, he were to say the same thing again, he would not speak correctly. And so, since these legal prescriptions prefigured Christ’s coming, therefore, after Christ came, whoever would then observe them does not observe them well.

Hence, All things they shall say to you, according to the intention of the legislator, do.

But according to their works do ye not. Here, He teaches caution. You should know that a prelate is given a position of authority so that he may teach not only by his doctrine, but also by his life.

And we ourselves ought to be in agreement with him as to the things that he teaches, because, according to what is said, If any one preach to you a gospel, besides that which you have received, let him be anathema (Galatians 1:9). Likewise, we also ought to conform our lives to his, for his life ought to be our model, just as the life of Christ is our model. Hence: Be ye followers of me as I also am of Christ (1 Corinthians 4:16).

These men, in fact, do not deviate from Christ’s doctrine, but from His life. For that reason, we ought to pay heed to their teaching, but beware of their life.

For they say, and do not. Here, He assigns the reason. He does two things:

1. He gives the reason.
2. He explains it, where it is said, For they bind heavy burdens, etc.

You say, ‘Do what they tell you to do,’ because they say, ‘You ought to do good actions,’ but they do not. Therefore, you should not do according to their works, Because thou, that teachest that men should not steal, stealest (Romans 2:21). But to the sinner God hath said: Why dost thou declare my justices, and take my covenant in thy mouth? (Psalms 49:16).

For they bind heavy and insupportable burdens, etc. The Lord wants to show their added malice, because they say, and do not. If they would simply say, and not do, this would still be tolerable. But this does not suffice for them, because they add very heavy burdens to God’s precepts. Hence, their presumption is noted, because they bind other burdens in addition to the burdens imposed by God, for they make new observances, as it is stated in Mark 7, namely, that they forbade men to eat bread, unless they frequently washed their hands. This is contrary to Isaiah 58:6: Loose the bands of wickedness, undo the bundles that oppress.

Similarly, their cruelty is noted, as they impose such burdens contrary to what is written: Because his commandments are light (1 John 5:3), and For my yoke is sweet and my burden light (Matthew 11:30). Again, their indiscretion is noted, because if they imposed something heavy upon a strong man, it would not be a great matter; but they impose insupportable burdens upon the weak, for a thing cannot be carried which is beyond the strength of the one carrying it. As it is said in the Acts: This is a burden which neither our fathers nor we have been able to bear (Acts 15:10).

Moreover, their excessive severity is noted, because if they would impose a burden and show kindness, it would still suffice; but they command somewhat violently: Lay them on men’s shoulders. Hence, they are excessive in telling others what to do. Likewise, they are excessive in not doing what they tell others to do. For there are some men who, though unwilling to accomplish all, are nevertheless willing to accomplish something. Similarly, there are some men who, even if they do not want to do what is difficult, are nevertheless willing to do what is easy.

Again, there are those who, even if they do nothing, nevertheless have the desire to do something. But he who is unwilling to do any of these things overabounds in malice. Hence, He says, but with a finger of their own they will not move them. This means not only were they not doing them, but they do not even wish to move them with their finger, meaning they do not wish even to begin doing them. Likewise, they do not do the easy things, which are signified by a finger. Hence, you should do what they teach, but they are not to be followed in respect to their works because they do not do the least thing.

Chrysostom says: “Such are the men who say great things, but do little. Such men are similar to tax collectors, who make others pay excessively large amounts; they themselves, however, pay nothing. I should not see you teaching great things, but doing little. Hence, the Lord will spare you more if you incline to mercy, rather than to severity.”

And all their works they do for to be seen of men. Here, He points out their intention. He does two things:

1. He exposes their intention.
2. He advises His disciples to avoid them.

And firstly, He points out their intention; and secondly, He explains His words where it is said, For they make their phylacteries broad, etc. What is the reason why they say and do not do? It is because they are incorrigible. The reason why a man is difficult to correct, or incorrigible, is the seeking of one’s own glory. Hence, Chrysostom says: “Take away vainglory from the clergy, and you will curtail all the other vices without labor.”

Hence, He begins from this vice, saying, And all their works they do for to be seen of men; They loved the glory of men more than the glory of God (John 12:43). Hence, He says, All their works they do, because they do not just one, but all their works, for to be seen of men, contrary to what is said above, Be not as the hypocrites (Matthew 6:16), and Be not you therefore like to them (Matthew 6:8).

The explanation follows: For they make their phylacteries broad, etc. In this, He does two things:

1. He says what they do.
2. He says what they seek, where it is said, And they love the first places at feasts, etc.

What do they do? They do not do the things that are burdensome, but certain things that appear outwardly, they do well. Hence, Bernard says: “They wear the garments of holiness, and this is not burdensome because they were showing off their phylacteries and fringes.”

For it is said: Thou shalt bind them on thy hand and before thy eyes (Deuteronomy 6:8). On your hand, that is, in the fulfillment of your works, and before your eyes, that is, in your considerations. Hence, these glory seekers, in order to seem to be zealous advocates for God’s Commandments, wrote the Commandments on sheets of paper and put them before their eyes. They called them phylacteries, and they broadened them so that they could be better seen by men; hence, it is said, They make their phylacteries broad.

Likewise, concerning the fringes, it is read (Numbers 15) that the Lord commanded that they make fringes, because He wanted the Jewish people to be distinguished from other peoples. And these men, so that they might appear to be more religious, were enlarging the fringes and attaching pins so that they might be seen to prick themselves, so that they might be reminded that they are Jews. Therefore, they were not showing zeal but only some outward appearances: They come to you in the clothing of sheep (Matthew 7:15).

And what do they seek? For to be seen of men. This glory is shown in three things: in one’s primacy, in the reverence shown to oneself, and in the praise of one’s name; for he who seeks glory seeks one of these things or all of them. These men, however, were seeking primacy in the holy places and in the common places. Hence, He says in regard to the common places, And they love the first places at feasts. For they wanted to sit at the head of the tables, contrary to the passage: When thou art invited to a wedding, sit not down in the first place (Luke 14:8). And He says, they love, because dignities are not reprehended, but the inordinate desire for them.

For certain men are bodily in the first place, who, nevertheless, in their hearts sit in the last place. On the contrary, some sit in the last places, so that it may be said, ‘See, he is humble and so, etc.’; but some men sit in the first place in their hearts, because from there they seek glory. Likewise, some men seek glory in the holy places, because they seek it in the Church. Hence, He says, and the first chairs in the synagogues, contrary to the passage, Seek not of man a preeminence, nor of the king the seat of honor .

Similarly, some men seek reverence. Hence, He says, And salutations in the market place, meaning that they be saluted and honored by men, in that they remove their hoods in their presence, and genuflect before them. They desire to be called by men, Rabbi, meaning that they be praised as masters. Origen applies this passage to those who seek dignities in the Churches: for there is a certain dignity of archdeacons, deacons, priests, and of bishops. It belongs to deacons to preside at tables (Acts 6). Hence, those who desire the first places at table desire the place of the deacons. Likewise, the chief seat in the church properly belongs to the priests; for that reason, they love the chief seats of the church who love the place of the priests. Those who ought to be teachers are properly the bishops; hence, they wish to be called Rabbi, who love to be bishops.

But be not you called Rabbi. In this part, He restrains them from imitating the pursuers of glory; secondly, He invites them to humility, where it is said, He that is the greatest among you shall be your servant. It should be noted that those who hold the primacy have to instruct and to govern; the first of these properly belongs to teachers, and the second to fathers.

And, for that reason, He firstly forbids vainglory in regard to both these roles (teacher and father). The prohibition concerning being called 'father' is where it is said, And call none your father upon earth. About the first role (teacher/Rabbi), He firstly sets forth His teaching; and secondly, He gives the reason for the teaching.

He says, therefore, But be not you called Rabbi. This prohibition seems to be opposed to what is written: Let those that rule well be esteemed worthy of double honor: especially they who labour in the word and doctrine (1 Timothy 5:17). It can be said in reply, Be not, meaning you should not seek after honors. And He gives the reason, For one is your master, etc., namely, God: I will hear what the Lord God will speak in me (Psalms 84:9).

But what does He wish to say? It should be said that a man is properly called a teacher who has doctrine from himself, and not he who spreads what has been passed down from another to others. In this way, only one person is a teacher, namely, God, who strictly possesses His own doctrine; but many men are teachers by ministering His doctrine.

But if you seek to have authority, you seek what is God’s; but if you seek to be His servant, you seek what is humble. Hence, He adds, He that is the greatest among you shall be your servant, meaning let him consider himself to be but a servant.

Chrysostom says that just as God is one by nature, and many men are one by participation, so also one is a teacher by nature, and many are teachers ministerially.

But how can a man know that he does not possess doctrine from himself? It is obvious, because if it were so, he would be free to give his teaching to whomever he wished, but he cannot. In fact, this belongs to God alone, who inwardly enlightens the heart.

There is a clear example in regard to health: a doctor heals because he administers some things outwardly, but nature principally heals, while a doctor administers certain things externally. A doctor, like nature, heals by restoring a balance. So it is with knowledge: the source is given to us by nature, namely, the intellect. One who teaches applies certain helps to the teaching, as a doctor does in regard to health, but only God operates in the intellect.

Hence, one is your master; therefore, you should not be called Rabbi.

Likewise, He shows that they should not love the authority of a father, saying, And all you are brethren, and He demonstrates this from their equal condition. In teaching, He does not differentiate in the quality of condition, but in paternity He brings up one’s condition. Hence, He says, All you are brethren, that is, you are all from Me, your Father. As it is written, Behold, I will send you Elijah the prophet, and afterwards it is said, and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers (Malachi 4:5–6).

Likewise, you are My sons through regeneration: Who hath regenerated us unto a lively hope, by the resurrection of Jesus Christ (1 Peter 1:3). Hence, one man does not have authority over another.⁴ And He continues: And call none your father upon earth. For since you are sons of a heavenly Father, for that reason, you should not have a father on earth.

A man is properly said to have a father on earth who seeks his inheritance on earth; and he has a Father in heaven who seeks his inheritance in heaven: Who according to his great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead: unto an inheritance, incorruptible, and undefiled and that cannot fade, reserved in heaven (1 Peter 1:4).

Why then are the superiors in monasteries called “Father”? It should be answered that they are fathers in respect to their authority; as it is written, That you may understand my knowledge in the mystery of Christ, etc. (Ephesians 3:4).

For one is your father. Our Father who art in heaven (Matthew 6:9). Likewise, Neither be ye called masters: for one is your master, Christ. Hence, Christ attributes His teaching to Himself, because Christ is the Word; and, for that reason, it belongs to Him to teach, for no one teaches except through words.

Again, He is a teacher in respect to His human nature, because He was sent to teach: No man hath seen God at any time: the only begotten Son who is in the Bosom of the Father, he hath declared him (John 1:18). Likewise: You call me Master and Lord (John 13:13).

He that is the greatest among you shall be your servant. After withdrawing them from pride, He exhorts them to humility. In this, the Evangelist does two things:

1. He relates the exhortation.
2. He gives the reason.

And this can be continued as follows. Chrysostom says: “You should neither be called fathers nor masters; hence, you should not desire these titles, but rather humility.” Hence: Let a man so account of us as of the ministers of Christ (1 Corinthians 4:1).

Or, He had spoken otherwise as follows, Be not you called Rabbi, therefore, they might have said to Him: ‘Do you wish there to be no authority on earth?’ The Lord says: ‘I do not want this, but I want that he who is greater among you be as your minister, meaning that he not esteem himself to be superior, but a servant.’ As it is written, We ourselves your servants through Jesus (2 Corinthians 4:5).

And this is what is said in Luke 22:27: Which is greater, he that sitteth at table or he that serveth? etc. Then he gives the reason, And whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted. Hence, in the Virgin’s canticle it is said: He hath put down the mighty from their seat and hath exalted the humble (Luke 1:52).

After He instructed the disciples and the multitudes about the caution they should have regarding the Jews' doctrine, He now directs His words to the Scribes by rebuking them.

1. He rebukes them about their pretense of religion.
2. He rebukes them about their pretense of purity, since they were impure.
3. He rebukes them about their pretense of piety, since they were impious.

The second part is where He says, Woe to you, scribes and Pharisees, hypocrites; because you make clean the outside of the cup, and so on; the third part is where He says, Woe to you, scribes and Pharisees, hypocrites, who build the sepulchres of the prophets, and so on.

Regarding religious matters, there are certain things that the priests owe to the people and vice versa. Therefore:

1. He first points out their malice in those things that the priests owe to the people.
2. He then points out the malice in those things that the people owe to the priests, where He says, Woe to you who say, Whosoever shall swear, and so on.

A priest owes something to those who are already converted and something else to those who are not. To those who are not converted, he is obliged to convert them. To those who are converted, he is obliged to give them doctrine: The lips of the priests shall keep knowledge (Malachi 2:7). Likewise, he is bound to offer intercessions for them: For every high priest taken from among men is ordained for men in the things that pertain to God (Hebrews 5:1).

And these men were doing bad deeds in regard to both. Hence:

1. He first rebukes them about the first point.
2. He then rebukes them about the second point, where He says, Woe to you who devour the houses of widows, and so on.

In all these reproaches, He shows Himself to be the Son of Him who gave the Old Law.

In Deuteronomy 26 and 28, curses are bestowed upon those who will not continue in the Law, and, later, blessings are bestowed upon those who continue in the Law. But because He had come to loosen the curses of the Law, it follows that the blessings are first given above: Blessed are the poor… Blessed are the meek (Matthew 5:3–4). But, towards the end of His teaching, He gives a curse.

Hence, they wrongly find fault with the Old Law, who do so on the pretext that curses are contained in it, because what is found in the Old Law is also in the New. For as in the Old Law men were not cursed unless they violated the Law, so it is now: Reject not the correction of the Lord (Proverbs 3:11).

But what does He mean when He says, You shut the kingdom of heaven against men? The happiness of eternal life is called the kingdom of heaven: Unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven (Matthew 5:20). Likewise, Sacred Scripture is called the kingdom of heaven: The kingdom of God shall be taken from you, meaning the understanding of Sacred Scripture. Christ is the gate to both kingdoms: I am the door. By me, if any man enter in, he shall be saved: and he shall go in and go out, and shall find pastures (John 10:9).

And so, what does it mean to close the kingdom of heaven, except that these men were closing it through their bad teachings and bad lives? Something is not closed unless it was opened. The teachings concerning Christ were opened, but these men were closing them, since they were making them obscure. It is written: The Lord himself will come and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped (Isaiah 35:4–5). When the Lord was performing these miracles, this Scripture was opened, but they were closing it, saying, He casteth out devils by Beelzebub, the prince of devils (Luke 11:15).

Likewise, they were closing it by their bad lives when, by their bad examples, they were inducing men to commit sin: Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence (Psalms 1:1). He is properly said to sit in the chair of pestilence who receives the duty of teaching and, through his bad life, corrupts the people. Also, a judge destroys a man by an unjust sentence, yet he pronounces the unjust sentence in vain. For the power of binding and loosing is given for building, not for destroying. Hence, it can be said to them: Woe to you… because you shut the kingdom of heaven against men.

Similarly, whoever impedes entrance to the kingdom undoubtedly acts wickedly; hence, He continues, For you yourselves do not enter in and those that are going in, you suffer not to enter, meaning you do not allow others to be converted. Hence: You have departed out of the way, and have caused many to stumble (Malachi 2:8).

Woe to you… who devour the houses of widows, praying long prayers. This is the second woe, in which their pretense in prayer is mentioned. And first, He rebukes them for their voracity when He says, Who devour the houses of widows, because whatever they did, all was related to their gluttony, such that the passage from 2 Maccabees 6 applies to them, namely, that the whole Temple was full of lust and overindulgence. The houses of widows means the possessions of widows.

But why does He speak of the houses of widows rather than those of others? The reason is because they were more intent on misleading widows, because men are wiser and more discerning, and are not so readily deceived. Likewise, women have a disposition more inclined to giving: But, as it becometh women professing godliness, with good works (1 Timothy 2:10). He also says, the houses of widows, because a woman who has a husband has in him a head and a counselor, and so she is not so easily deceived. Moreover, a married woman does not have control of her house, but a widow does. For that reason, a widow is able to give more than a married woman, and so they were making a greater profit from them than from other women, since they were more inclined to give. Hence, the passage well applies to them: They have slain the widow and the stranger (Psalms 93:6).

And they did this by way of prayer, Praying long prayers, on account of their pretense of sanctity. So they turned prayer into profit, and profit to their glory. Hence, they could be rebuked because they were gluttons, because they were plunderers, and again, because they were pretenders of sanctity. And so, He continues, For this you shall receive the greater judgment, that is to say, for their greater sins.

And why are their sins greater? It is because if someone robs using the arms of the devil, he sins; but if he robs using God’s arms, he sins doubly, because he sins both against God and against his neighbor. Or He says, greater, because ‘You receive from those to whom you ought to give.’ Or, greater, as it is stated: The servant, who knew the will of his lord and prepared not himself and did not according to his will, shall be beaten with many stripes (Luke 12:47).

Woe to you, scribes and Pharisees, hypocrites, because you go round about the sea and the land to make one proselyte. This can be explained in two ways, so that it refers either to the time after Christ or to the time before Christ. If it refers to the time after Christ, then He is speaking of the future and present time. For He foresaw that the Jews would be dispersed throughout the whole world, that they would begin to follow their own law, and that they would draw away whomever they could from Christ. And for that reason, it is said, You go round about the sea and the land, and so on. Those who converted from the Gentiles or from the Christians to their faith are called proselytes, and for that reason, He says this.

And He says, One, because very few were converted. Therefore, they fell under that curse which is written: I found Israel like grapes in the desert (Hosea 9:10). And when he is made, namely, a Jew, you make him the child of hell twofold more than yourselves: because he was first a Gentile and then a Jew, and consequently he is guilty of double sins—namely, those of the Gentiles and those of the Jews—and he becomes a participant in the killing of Christ.

If, however, he had been a Christian and then became a Jew, he becomes worse in two ways: namely, he destroys the gifts of the Holy Ghost which he had received in the Sacraments. Likewise, he becomes a partaker in the sins of the Jews: You are of your father the devil (John 8:44).

These words can also be referred to the time before Christ, because they converted some men to their faith before Christ. This is evident, because everyone loves themselves more than others; therefore, if they were to convert other men for the salvation of their souls, they ought to care more for their own salvation, but they did not care about their own salvation. Rather, they were doing everything for the sake of gain; more specifically, they wanted the offerings to be increased. Hence, their teaching was useless.

And when he is made, you make him the child of hell twofold more than yourselves; because he was first converted to Judaism and was scandalized, so, later, he reverts to paganism. Hence: It had been better for them not to have known the way of justice than, after they have known it, to turn back (2 Peter 2:21). Before he was a Jew, he refrained from evil deeds, at least for the sake of men’s praise, but afterwards, he did not refrain from evil. Hence: For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves (Romans 2:14). Thus, they were following the example of the wicked.

Woe to you, blind guides. In saying this, He is showing that they are pretenders of holiness in relation to things owed to religious leaders.

1. First, they are pretenders regarding offerings.
2. Second, they are pretenders regarding tithes, where He says, Woe to you… who tithe mint, and so on.

Notice that He first cites their tradition, and second, He denounces it for three reasons. The first part, in which their tradition and the reason for it are pointed out, has two parts.

The second part is where it is said, And whosoever shall swear by the altar, and so on. These men were turning all religion into gain, and so they encouraged men to make offerings. Much gold was put into the Temple; hence, they were saying that if someone swore by the Temple he owed nothing, but he who swore by its gold obligated himself for as much as he swore.

Likewise, there was a second tradition, because there was an altar there and they were offering many things upon the altar. Hence, they were saying that he who swore by the altar owed nothing, but he who swore by an offering obligated himself to the value of the offering. And why did they say this? It was so that they could profit from the penalties, and so, by exaggerating the holiness of the offering, they were inciting men to offer more.

First, Matthew relates the first part, and second, he relates the second part. About the first, Matthew does two things: first, he sets forth their tradition, and second, he sets forth the reproof, where it is said, Ye foolish and blind, and so on.

He says, therefore: Woe to you, blind guides, and so on. This is similar to what was said above: They are blind, and leaders of the blind (Matthew 15:14); His watchmen are all blind (Isaiah 56:10). You who say, Whosoever shall swear by the temple of God, it is nothing, because it is impossible that he would make another temple; but he who shall swear by the gold of the temple, that is by gold, is a debtor, namely, of that gold.

Later, Matthew relates the reproof: Ye foolish and blind: for whether is greater, the gold or the temple that sanctifieth the gold? It is evident that what is in the Temple is holy by reason of the Temple; hence, he who steals something that is in the Temple commits sacrilege. Therefore, it is greater to swear by the Temple than by the gold in the Temple.

Chrysostom says: “This is contrary to those who say that to swear by God is nothing.” Hence, some who swear by God believe that they do not swear at all; but when they swear by God’s holy Gospels, they think that it is something great. Thus, it can be said to them: ‘Which is greater, God or the Gospel?’ It is clear that God is greater. And this is simply true; it is otherwise when some circumstance which aggravates the sin is added. For example, he who swears by God’s holy Gospels swears with a certain deliberation and solemnity and, for that reason, sins more gravely.

Then Matthew relates the second part of the tradition: And whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it is a debtor. Afterwards, he relates the reproof: Ye blind: for whether is greater, the gift or the altar that sanctifieth the gift? For a gift cannot be sanctified except by an altar.

He therefore that sweareth by the altar sweareth by it and by all things that are upon it. Here, He gives another reason. The Temple contains the gold, and not vice versa. Hence, he who swears by the Temple swears by the gold that is in the Temple; and he who swears on the altar (meaning by the altar) swears by that which is on it.

Likewise, another reason follows: And whosoever shall swear by the temple sweareth by it and by him that dwelleth in it. These men were saying: ‘He who swears by the Temple swears nothing.’ But He wants to show that he who swears by the Temple swears by God, because he would not swear by the Temple unless it were sanctified, and it is not sanctified except by God.

Therefore, he who swears by the Temple swears by God. Then another reason is given: And he that sweareth in heaven (meaning by heaven) would not swear by it if it were not God’s throne and because God’s power is manifested there; hence, And he that sweareth by heaven sweareth by the throne of God and by him that sitteth thereon.

God is in his holy temple, the Lord’s throne is in heaven (Psalms 10:5). And this throne is said to be there as a similitude. But mystically, according to Origen, He makes mention of the Temple, of gold, and of the altar, by which the contemplative life and the life of glory are signified. By gold, the contemplative life is signified, through which a derived, subtle meaning of Scripture is signified; because no matter how much the meaning seems reasonable, it is worthless unless it is in the Temple, that is to say, unless it is confirmed in Holy Scripture.

By the altar, the heart is signified, in which the fire of devotion ought to be: The fire on the altar shall never cease (Leviticus 6:12). By offerings, services and gifts are signified, which, unless they proceed from a pure heart or from a holy altar, cannot have value: If thy eye be single, thy whole body shall be lightsome (Matthew 6:22). By the throne, the life of glory is signified: God who surpasses all things is there.

Or by the altar and the Temple, we understand Christ to be meant, for He calls Himself a temple: Destroy this temple; and in three days I will raise it up (John 2:19). Likewise, He is said to be an altar: We have an altar whereof they have no power to eat who serve the tabernacle (Hebrews 13:10). Hence, whatever good we do, unless it is in this temple, which is Christ, and sanctified, it is valueless. Therefore, all is worthless unless it is referred to Christ.

Woe to you, scribes and Pharisees, hypocrites; because you tithe mint and anise and cummin. Here, He rebukes them concerning tithes, and He does three things:

1. He relates their practice.
2. He introduces His teaching.
3. He makes a sort of comparison.

The second part is where He says, These things you ought to have done; and the third part is where He says, Blind guides, who strain out a gnat, and so on.

Hence, He says, Woe to you, scribes and Pharisees; and He adds, hypocrites, because their principal intention was pretense, because you tithe mint and anise and cummin. This can be understood as a tithe of things given or of things exacted. Hence, there were very many priests and Levites who had the right to exact the tithes due them, as is stated in Numbers 18 and Deuteronomy 14. For that reason, they were very diligent in exacting tithes; therefore, they were exacting them even on the least things, such as cummin and anise. And you have left the weightier things of the law: judgment and mercy and faith.

For certain things were due to the priests for themselves, such as the tithes on which they were to live. But there were other things to which they were obliged on account of God, such as to do judgment and mercy. Hence, the Lord was demanding these things from them, namely, judgment and mercy: Mercy and judgment I will sing to thee, O Lord (Psalms 100:1). Likewise, He wants faith on account of His glory. Therefore, they did not care about those things to which they were bound on account of God; hence, He says: You have left the weightier things of the law: judgment and mercy and faith.

But concerning the tithes to which they were bound on account of themselves, they cared very much, according to what is written: All seek the things that are their own not the things that are God’s (Philippians 2:21). Charity does the contrary, namely, that it does not seek the things that are its own (1 Corinthians 13:5), but the things that are Jesus Christ’s (Philippians 2:21).

Likewise, it can be said: ‘Woe to you who give tithes of the least things—of mint, of cummin, and of similar things—and you do this to appear religious; but about interior things you do not care, because you do not love mercy, or judgment, or faith.’ If you knew what this meaneth: I will have mercy, and not sacrifice: you would never have condemned the innocent (Matthew 12:7). Origen says that by mint and cummin, and so on, certain things can be understood which pertain to the godliness of religion. Hence, mercy, judgment, and faith are like food, but the other things are like condiments. Therefore, it is as if they were making a greater fuss about the condiments in preparing the food than about the food itself; so, likewise, these men were making more of a fuss about someone kneeling before them than about those things that pertained to God.

These things you ought to have done and not to leave those undone. Because He had said, Woe to you, because you tithe, someone could say that the Lord was forbidding the giving of tithes. For that reason, He says that indeed they ought to give tithes, when He says, These things you ought to have done and not to leave those undone. It is as if He were to say: “You do not sin in these things, but in omitting those things to which you are more obliged. For that reason, these things you ought to have done (meaning to exact tithes), and those things (judgment, justice, and faith) not to leave undone.”

But here a question can be raised about tithes. It seems that the Lord is asserting the necessity of paying tithes; indeed, in the whole New Testament, it is not as explicitly mentioned as it is here. But is it stated as a precept of Law? No, because the Law contains some moral precepts, some ceremonial precepts, and some judicial precepts. The moral precepts are to be observed at all times and by all. The ceremonial precepts are to be observed by certain men and at certain times, such as circumcision, and these precepts were only figurative. Similarly, there are some judicial precepts; for example, if someone were to steal a sheep, he ought to restore fourfold. For that reason, the question is raised regarding tithes, whether tithes are a moral precept.

And it seems that it is not, because moral precepts are of the natural law. Now, a precept is only of the natural law because natural reason urges it. But natural reason does not urge one to give a tenth part more than a ninth or an eleventh, and so on. Therefore, it is not of the natural law. Likewise, if tithes are ceremonial, then those who pay them sin.

Regarding this question, those who came before us said that some precepts are purely moral, some are purely ceremonial, and some are partially moral and partially ceremonial. Thou shalt not kill is purely moral. Likewise, The Lord thy God shalt thou adore, and so on. If you say, “Thou shalt offer a lamb in the evening on the fourteenth day of the month,” this is a purely ceremonial precept. But if it is said, Remember that thou keep holy the sabbath day, the precept is partly ceremonial and partly moral. It is partly moral, namely, because natural reason suggests it—more particularly, that one should have a certain time during which one is free, or in which one is free to pray to God. But that the certain time be on Saturday or Sunday, and so on, is a judicial precept.

Hence, they say that the precept of tithes is partially ceremonial and partially moral. For tithes are meant for the support of the poor and of those who devote themselves to God’s service or to preaching. For he who serves the community has the right to support from the community, and this is of the natural law; but that one should be obliged to give a tenth part, this is a ceremonial precept.

But are men now never obliged to pay tithes? I say that the determination of this precept pertains to any ruler who has the power of making laws. Hence, it is within the Church’s power to establish an obligation to pay a tithe, or a ninth, or similar amounts. Therefore, they are bound, not because it is from the natural law, but from the obligation established by the Church.

Blind guides, who strain out a gnat and swallow a camel. In this part, He makes a comparison. Therefore, He says, Strain out a gnat. One who meticulously strains out a gnat focuses on tiny details. Hence, He wishes to say that they take great care in the least things, and little care about important things. Or, by the gnat, the smallest sins are understood, and by the camel, the greatest sins are understood. Thus, they make a fuss about small sins; and this is what He says, They swallow a camel.

Woe to you, scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish. Above, the Lord rebuked the Pharisees concerning the outward pretense they maintained, which they did not have in their hearts and instead turned into profit. Here, He rebukes them concerning the pretense of purity that they outwardly displayed. And here:

1. He first rebukes them in regard to their desire for temporal goods, or in regard to sins of the flesh.
2. He then rebukes them in regard to spiritual sins.

He treats of the first point, and then the second (where He says, Woe to you… because you are like whited sepulchres). About the first point, He does two things:

1. He rebukes their pretense.
2. He puts forth His sacred teaching, where He says, Thou blind Pharisee, and so on.

He says, therefore: Woe to you, scribes and Pharisees, hypocrites; because you make clean the outside of the cup, and so on. Observe that this can be understood in two ways. In one way, it is a literal form of speech, and He wishes to mention the Pharisees’ custom of cleaning external things, as it was stated above in Matthew 7, namely, that they maintained the cleanliness of pots and vessels. Hence, woe to you, who take great care in cleaning vessels, but not your hearts. Thus, it follows: but within (meaning in the heart) you are full of rapine and uncleanness. Jerome maintains that it is figurative speech; hence, He wishes all cleanliness that appears outwardly to be understood. Meat is served on a dish; drink is served in a cup.

Now man is called a dish, and the good works he does are the meat that God enjoys: My meat is to do the will of my Father (John 4:34). ‘It is clear that the outer surface of a cup and dish are not used, but the inner surface. Therefore, he who cleans the cup outwardly is one who prepares his body outwardly. You are of this sort’: But within you are full of rapine and uncleanness.

And He mentions two kinds, rapine and uncleanness, because there are two kinds of sin: carnal sins, which are completed in the pleasure of the flesh (namely, gluttony and lust), and the other kind of sin, which is completed in the pleasure of the spirit (namely, pride and avarice). Avarice, in regard to its object, belongs to carnal sins; but in regard to its completion, because it is completed in the mind (namely, in the desire for money), it belongs to spiritual sins. Hence, He rebukes avarice when He says, rapine. Now rapine properly exists when something belonging to another is taken; likewise, a man is properly avaricious who keeps what belongs to another. Therefore, it is opposed to justice: The spoil of the poor is in your house (Isaiah 3:14).

Similarly, they are full of uncleanness regarding gluttony and lust. The soul is made impure by passion. Now, no other passions so weigh down reason as gluttony and lust: Fornication and all uncleanness or covetousness, let it not so much as be named among you (Ephesians 5:3).

Then He returns to the sound doctrine: Thou blind Pharisee, first make clean the inside of the cup and of the dish. All external purity is from internal purity, as was stated above: If thy eye be single, thy whole body shall be lightsome (Matthew 6:22). For that reason, He teaches that if a man cleans his heart, then everything will be clean. Hence, He says: Thou blind Pharisee, and so on. Their own malice blinded them . Make clean the inside, because whatever happens externally, as long as it happens from a good will, is all good: With all watchfulness keep thy heart (Proverbs 4:23).

Likewise, this can be understood in relation to the understanding of Sacred Scripture: With the bread of life and understanding, she fed him , in which wisdom is given. The bread of wisdom is the word of life. Hence, some men wish to honor the word outwardly but do not care about its meaning. And these clean what is on the outside.

Woe to you,… because you are like whited sepulchres. Here, He rebukes them in regard to their spiritual sins.

1. First, He makes a comparison.
2. Second, He explains it.

The place where a dead body rests is called a sepulchre. The dead bodies of the Saints are the temples of God, in whom God dwells: The temple of God is holy, which you are (1 Corinthians 3:17). The body is the abode of the soul, and the soul is God’s throne. So just as the body is the abode of the soul, so the soul is the dwelling place of God: The Lord is in his holy temple, and so on (Psalms 10:5). But the body of sin is a sepulchre because it contains something dead, since the soul dies through sin. Therefore, wicked men are called sepulchres: Their throat is an open sepulchre (Psalms 13:3).

In a sepulchre, there is a dead body inside, while sometimes on the outside there is a likeness which apparently seems to be alive: Thou hast the name of being alive. And thou art dead (Revelation 3:1). And, therefore, He says: Which outwardly appear to men beautiful, on account of the ornamentation put on the outside, But within are full of dead men’s bones and of all filthiness, meaning with all rottenness and every uncleanness.

Later, He explains this: So you also outwardly indeed appear to men just (meaning that men judge you to be just), but inwardly you are full of hypocrisy and iniquity. He includes the carnal sins of avarice and gluttony, as was said above, under which vainglory is contained: They loved the glory of men more than the glory of God (John 12:43). Likewise, under iniquity all spiritual sins are included.

Then, when He says, Woe to you, who build the sepulchres of the prophets, He rebukes them concerning their pretense of piety.

1. First, He points out their pretense.
2. Second, He points out their cruelty, where He says, Wherefore you are witnesses against yourselves, and so on.

Likewise, they pretend in two ways: by deeds and by words. Hence:

1. He first rebukes them concerning their deeds.
2. He then rebukes them concerning their words (the second part is where He says, And say: If we had been, and so on).

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

But what is this? Were they doing something bad? Do we not do this suitably, we who put the bodies of the Saints in silver and gold containers? Some say that they are not rebuked for their deed, but for their intention, because their intention was wicked. For they were doing this so that the memory of their fathers’ crimes might be brought back to men’s minds; hence, they wanted the audacity of their parents, who dared to kill the prophets, to be in the memory of all. But this explanation is not consistent with the text.

Therefore, it should be said otherwise: that they were not being rebuked on this account, but because they only did this to outwardly show signs of piety, as it was said above that they were tithing mint and cummin.

Moreover, You adorn the monuments of the just. They were adorning the monuments and, nevertheless, had the intention of killing on account of their pretense. “It is similar,” says Chrysostom, “in our times: if someone does many good things—for example, he may adorn the sepulchres, he may have an open hand and similar things—but if he builds with stones and seeks after vainglory, he neither walks in the ways of the Lord, nor does it benefit him.”

Again, they were showing piety in their words: And say: If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. It is common that in the doings of others, all are severe judges. Hence, if we see someone sinning, we judge it to be a big sin but we lessen our own sins. For that reason, these children knew their fathers’ malice, but not their own: Cast out first the beam out of thy own eye, and then shalt thou see to cast out the mote out of thy brother’s eye (Matthew 7:5).

Then He points out their cruelty.

1. First, He does so in general.
2. Second, He does so in particular, declaring their punishment during the time of this world, where He says, Behold I send to you prophets and wise men and scribes.

About the first part (their general cruelty):

1. He begins by describing their origin.
2. He describes their imitation of their wicked fathers.
3. He threatens their punishment.

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

But of what were they guilty, since it was not in their power? For that reason, it seems that the guilt ought not to be attributed to them. Note that sometimes a son does not imitate his father’s sins, but sometimes he does imitate his father’s wickedness. If he does not follow his father’s wickedness, it is not imputed to him. Sometimes, it happens that someone has a good father and a bad mother, or vice versa, and he follows the goodness of his father or of his mother. But if both are wicked, it rarely happens that he does not imitate their malice. The reason is that children of wicked parents are accustomed to evil deeds from the beginning; and to what they are accustomed in their youth, they adhere more strongly, and for that reason are more inclined to evil.

Likewise, wicked parents, when they see their children do something bad, do not correct them. This is why their sins are made worse, such that the sins of parents pass on to their children: I am the Lord thy God, jealous, visiting the iniquity of the fathers upon the children. For that reason, He says, That you are the sons of those, you who have their malice: Their children wicked . Hence, you are their children by imitation, and this is what follows: Fill ye up then the measure of your fathers.

This is not imperative but declarative: Fill ye up means ‘you will fill,’ as if someone were speaking; that is to say, ‘you will kill me,’ like That which thou dost, do quickly (John 13:27). Or it can be permissive speech, meaning ‘I will not stop you.’ That is, ‘Sometimes you wanted to kill me, but I did not permit it; but in the future, I will not stop you.’ Hence, Fill ye up the measure of your fathers.

But what does He mean when He says, Fill ye up? One should be aware that everything that occurs happens by God’s sure judgment. But in that judgment of God, punishment is not immediately imposed until the guilt has completely increased and reached its height. Hence, in regard to God’s judgment, their guilt was not yet filled up. They killed the prophets, and their guilt was not yet filled up, but in killing Me it will be filled. Therefore, fill ye up the measure of your fathers. In measure against measure, when it shall be cast off, thou shalt judge it (Isaiah 27:8).

Or, Fill ye up can be understood otherwise: Your fathers sinned, but you yourselves fill them up. It is then that someone ‘fills up’ when he reaches the same measure as his fathers. Thus, your fathers killed the prophets, and you yourselves fill them up. Or it can be said that they sinned by killing the servants of God; these men, however, sinned by killing the Son of God. Hence, they filled up the iniquity of their fathers.

But the Lord offered Himself up voluntarily and did not stand in the way. Likewise, He did not reproach them for their sin against Himself, but only for their sins against others, because it is proper for a good pastor to consider an injury to others as being done to himself.

Then He adds about the punishment, You serpents, generation of vipers, and so on. And it seems that He speaks appropriately about their guilt. A serpent is a poisonous animal and kills by its poison; so these men are called serpents because they killed the prophets. Concerning vipers, it is said that they die when they give birth, as the offspring gnaws upon its mother’s womb. So, since they themselves are evil, they were blaming their fathers. Hence, you being such, how will you flee from the judgment of hell? You escape punishment according to men’s judgment, but according to God’s judgment, how will you escape it? Therefore, one should have a clean heart. Flee then from the face of the sword (Job 19:29).

In this part, He recounts their cruelty, and He adds their earthly punishment. To begin with, He does the first thing; and secondly, He adds their punishment. Firstly, He recounts a benefit they have received; secondly, He recounts their guilt; and thirdly, He recounts the greatness of their punishment.

Therefore, He says, Behold I send to you prophets and wise men and scribes, etc. This can be referred to what immediately takes place, or to all that will take place. If it refers to what will immediately take place, its meaning is plainer in this way: ‘So I say that you are about to fill up your fathers’ sins, and that you are serpents, etc. Hence I send to you prophets and wise men and scribes: and some of them you will put to death, because you are the type of men who are accustomed to kill.’

Alternatively, it can be referred to all that will take place. The Lord wants that judgment not only to be just, but also to appear just, so that others may have examples.

Therefore, if someone has a good intention, the Lord rewards him for his good intention, and therefore, He gives him the will to carry out his good work. Conversely, when someone has an evil intention and is full of bad will, according to what is said: I will hedge up thy way with thorns (Hosea 2:6), he incites God’s anger, and it is because of God’s anger that his malice is manifested.

Thus, I send to you prophets and wise men and scribes: and some of them you will put to death. And He says, Behold, because He would soon send the Apostles; therefore: You shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).

But observe that when He says, I send to you prophets and wise men and scribes, He indicates that there are diverse gifts of the Holy Ghost. To one is given the gift of wisdom, diverse kinds of tongues (1 Corinthians 12:8–10).

The Apostles had all these gifts. They had the gift of prophecy in foretelling the future: I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy (Joel 2:28). Likewise, they had the gift of wisdom, because they knew all things: I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay (Luke 21:15). Similarly, they were scribes, because they had the understanding of Scripture: He opened their understanding, that they might understand the scriptures (Luke 24:45).

And why does He foretell this? It is so that the disciples, recalling what they had heard, may endure more easily. Likewise, it is to prove the malice of the Jews, because just as their fathers killed the prophets, so these men will kill the Apostles. Therefore, Some of them you will put to death, as it is stated in the Acts, that Herod killed James, the brother of John, with the sword, seeing that it pleased the Jews (Acts 12:2–3).

Other Apostles were crucified; therefore, And you will crucify. It was because this death was the most shameful that they killed Christ with this death, according to what is written: Let us condemn him to a most shameful death . And you will scourge. In Acts 5 it is said that after they had scourged them, they charged them that they should not speak at all in the name of Jesus (Acts 5:40). And you will persecute. This is evident in how they persecuted Paul. And: If they shall persecute you in this city, flee into another (Matthew 10:23).

Further on, the punishment is recounted, and, because it seemed severe, He confirms it, saying: Amen I say to you, all these things shall come upon this generation. He says: That upon you may come all the just blood, from the blood of Abel the just, even unto the blood of Zechariah the son of Barachias.

It is known who Abel is, namely, he who was killed by his brother Cain. But who this Zechariah was, is not stated. It is read that there were three Zechariahs. A certain Zechariah was the son of Barachias, who was the eleventh among the prophets. However, this cannot be understood to refer to this man, because the altar did not exist yet.

Another was the father of John, and it is not found whose son he was; but Chrysostom says that he was killed on account of Christ, because in the Temple there was a place for virgins. And when the Virgin Mary sat in the place for virgins, the Jews wanted to expel her from that place; Zechariah, defending her, forbade this, and for this he was killed.

Another Zechariah is named the son of Joiada, whom Joas killed in the court of the Temple; therefore, he was killed between the Temple and the altar. Hence, the place corresponds, but his name does not.

Nevertheless, Jerome says that “Barachias” is interpreted “blessed of the Lord,” and the holiness of his father Joiada the priest is designated. And he says that he saw the Gospel of the Nazarenes, and “the son of Joiada” was contained in it.

But why He ends with this Zechariah can be a question of literal interpretation. The reason seems to be that even if the preceding killings of prophets were more frequent, these, nevertheless, were found in Scripture.

Alternatively, Abel was a shepherd and Joiada was a priest; for that reason, these two signify the laity and the clergy. Therefore, every punishment for the killing of men will come upon you. Or, as another alternative, some men are active, others are contemplative; therefore, both are signified by these two men.

Now He says, Amen I say to you, all these things shall come upon this generation. But how can it be that all these things will come upon this generation? Is one generation punished for another? The son shall not bear the iniquity of the father (Ezekiel 18:20). Therefore, how can all these things come upon this generation?

Jerome solves the objection, saying that it is customary in Scripture that all the generations of good men are considered as one generation, about which it is said: The generation of the righteous shall be blessed (Psalms 111:2). Concerning the generation of the wicked it is said: An evil generation seeketh a sign (Matthew 12:39).

Chrysostom says the following: ‘Some men sin, but God does not immediately avenge’; therefore: Is he angry every day? (Psalms 7:12). ‘But some men are never corrected when they sin, but become worse’; But evil men and seducers shall grow worse (2 Timothy 3:13); ‘and then the Lord waits until their malice is filled up.’

Therefore, these men, in whom their malice will be filled up, carry the burden of all the generations regarding temporal punishment; nevertheless, regarding eternal punishment, every man carries his own burden. The punishment will be so great that it will seem to be for all the generations; therefore, in Exodus 32 it is said that this sin will be kept until the day of vengeance. Just as there was a fullness of good things to those who believe in Christ, so there was a fullness of bad things to those who killed Christ. For that reason, He says, All these things shall come upon this generation.

But what is this punishment? It is the destruction of the city of Jerusalem. And because He intends to speak about the ruin of the city, He turns to the city, saying, Jerusalem, Jerusalem. Firstly, He points out their offense; secondly, He recalls the benefits they have received; and thirdly, He foretells their punishment. The second part is where it is said, How often would I have gathered together thy children… and thou wouldst not?; and the third part is where it is said, Behold, your house shall be left to you, desolate.

He says, therefore, Jerusalem, Jerusalem; and this repetition indicates the affection of one who sympathizes. Therefore, it is said in Luke 19:41, that seeing the city, he wept over it. Thou that killest the prophets; Which of the prophets have not your fathers persecuted? (Luke 7:52). And He says, Thou that killest the prophets, and not ‘Thou that hast killed the prophets,’ because they were still persevering in their malice.

This is that Jerusalem, about which it is said: This is Jerusalem, I have set her in the midst of the nations, and the countries round about her. And she hath despised my judgments (Ezekiel 5:5–6). They might have excused themselves: ‘We did not have someone to tell us.’ For that reason, He says, Thou stonest them that are sent unto thee. Therefore, I sent prophets and many benefits, and you did not acknowledge them.

How often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldst not? By these words, the perpetuity of His divinity is indicated, according to what He Himself says: Before Abraham was made, I am (John 8:58). Therefore, Christ Himself sent the prophets, the Patriarchs, and the angels. Whenever He sent them, He wanted to gather together their children, etc.

They are gathered who are converted to the Lord, because in Him all sinners are united; they are dispersed who are separated from this unity. Therefore: I have gathered together thy children, as the hen doth gather her chickens under her wings. It is said that no animal cares for its offspring as the hen. A hen defends them against kites, exposes its life for them, and gathers them under its wings.

In the same way, Christ cares for us: Surely he hath borne our infirmities (Isaiah 53:4). Likewise, He exposes Himself to the kite, that is, to the devil: While I am yet living, and going in with you, you have always been rebellious against the Lord (Deuteronomy 31:27).

Conversely, the Lord willed to gather them and these men did not want this; therefore, an evil will prevailed against God’s will. Therefore, it ought to be said: ‘As often as I wished I did, but against your will, I did as often as I did; therefore, your will prevented me as often as I did not do.’ Or the fact that He sent the prophets was a sign that He wanted to gather you, and thou wouldst not.

Then the punishment follows: Behold, your house shall be left to you, desolate. The whole nation was honored for the sake of Jerusalem, and Jerusalem on account of the Temple; therefore it is said, Your house shall be left, meaning the Temple or their habitation. Let their habitation be made desolate (Psalms 68:26). Or a house is said to be deserted when it lacks its due inhabitant: The Lord is in his holy temple (Psalms 10:5).

Therefore, He is said to leave with respect to His habitation. For that reason, you shall not see me henceforth, etc., because I was with you by the power of the divinity, and, afterwards, I was corporeally with you, but now I depart from you. But now your house shall be left to you, desolate, and you shall not see me henceforth, neither corporeally, namely, after the Passion, nor spiritually.

But would it always be true that no Jew would see Him, even though many Jews converted to Him? For that reason, He says, Till you say:

Blessed is he that cometh in the name of the Lord, because when we confess Him then we see Him by faith. Alternatively, He is subtly indicating His Second Coming: they were seeing Him corporeally, but they would not be able to see Him in this way until His Second Coming, ‘When you will be able to say, and to recognize, that I am the Blessed one who cometh in the name of the Lord.’