Lecture 3 — Rebuke of cities

^11:20^ Then he began to upbraid the cities wherein were done most of his miracles, for they had not done penance. [n. 943]

^11:21^ Woe to you, Corozain, woe to you, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they would have long ago done penance in sackcloth and ashes. [n. 945]

^11:22^ But I say unto you, it will be more tolerable for Tyre and Sidon in the day of judgment, than for you. [n. 949]

^11:23^ And you Capernaum, will you be exalted up to heaven? You will go down unto hell. For if in Sodom had been wrought the miracles that have been wrought in you, perhaps it would have remained unto this day. [n. 952]

^11:24^ But I say unto you, that it will be more tolerable for the land of Sodom in the day of judgment, than for you. [n. 954]

^11:25^ At that time Jesus answered and said: I confess to you, O Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them to the little ones. [n. 955]

^11:26^ Yes, Father; for it has seemed good in your sight. [n. 962]

^11:27^ All things are delivered to me by my Father. And no one knows the Son, but the Father: neither does any one know the Father, but the Son, and he to whom it has pleased the Son to reveal him. [n. 963]

^11:28^ Come to me, all you who labor and are burdened, and I will refresh you. [n. 967]

^11:29^ Take my yoke upon you, and learn from me, because I am meek, and humble of heart: and you will find rest for your souls. [n. 969]

^11:30^ For my yoke is sweet and my burden light. [n. 972]

942. Above he satisfied John’s disciples; now he reproaches those who do not believe. And Matthew does two things:

first, the Lord’s deeds are described;

second, his words, at woe to you, Corozain.

943. It says then first, then began he to upbraid the cities. The reproach is with regard to benefits, and with regard to gifts. For the Lord had done them a great benefit, because he had illuminated them with his presence; hence they were ungrateful, and so were deserving of reproach. Hence, O my people, what have I done to you, or in what have I molested you? (Mich 6:3), as though to say, in nothing. And he did not reproach them because they had committed sins, but because they had not done penance; hence what is said befits them: God has given him place for penance, and he abuses it unto pride (Job 24:23). And, do you not know that the benignity of God leads you to penance? (Rom 2:4).

944. But here there is a literal question, because Luke 10:13 puts this in a different order. For he puts this in the sending of the disciples; this Evangelist puts it here.

Augustine responds. It seems that Luke preserved more the order of history, but this author the sequence of memory.

But next it is objected that it says here, then; therefore it seems that the sequence of history is rather put together here.

Augustine responds that then bespeaks an indefinite time. Or otherwise it can be said that he said these words twice, and so there could be both a then according to this author, and a then according to Luke.

945. Woe to you, Corozain. Here the Lord’s words are set down. And

first, there is a word about the supporting cities;

second, about the metropolis, at and you Capernaum. And

first, he compares guilt to guilt;

second, punishment to punishment, at but I say unto you.

946. He says then, woe to you, Corozain. Now, these are cities or villages in Galilee, where the Lord had worked many signs, and yet they were not converted. This is why he said, woe to you.

But why does the Lord do this? Rather, it is written, bless, and curse not (Rom 12:14).

One should describe what it is to curse formally, and materially: formally, no one should curse, but materially one can.

Hence one should note that certain things are connected in sensation, which nevertheless can be separated in the understanding, such as smell and flavor are in an apple, which cannot be separated according to sensation, although they can be in the understanding. Similarly, to will that this man not be punished and to will the order of justice cannot both be at the same time, except in understanding. Hence if I curse this man because I delight in his evil, it is bad. But if it is not for his evil, but for the order of justice, in this way it is good. Hence the Lord’s word was not the word of one who delights, but the work of one who announces justice.

947. Woe to you Corozain. Corazain is interpreted ‘service unto him’, Bethsaida ‘house of fruits’. To whom more is entrusted, of him more is required.

And why did he point to this city more? Because he carried out his own ministry; therefore the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice (Rom 1:18).

Bethsaida, ‘house of fruits’. If then the Lord produced much fruit there, and they did not do penance, what will there be for them? Was it that I looked that it should bring forth grapes, and it has brought forth wild grapes? (Isa 5:4). Woe to you . . . for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they would have long ago done penance in sackcloth and ashes. Long ago, i.e., in a far distant time.

948. And notice the manner of penance, that is in sackcloth and ashes, because two things lead to penance. One is the remembrance of past misdeeds; and this is signified in sackcloth, which is made from the hairs of a she-goat, for this animal was sacrificed for sin. The other is the consideration of death and the condition of human fragility; hence, you are dust and into dust you will return (Gen 3:19). And, therefore I reprehend myself, and do penance in dust and ashes (Job 42:6).

949. But I say unto you, it will be more tolerable for Tyre and Sidon in the day of judgment, than for you. Here he compares guilt to guilt, for if they are found heavier in guilt, it will be worse for them, because they did not do what they had heard. Therefore it will be heavier, in accord with what is said, if I had not come, and spoken to them, they would not have sin; but now they have no excuse for their sin (John 15:22).

950. One should note that three errors are excluded by these words. Some men said that all sins are equal, and similarly all punishments; he excludes this when he says that it will be worse for them than for Tyre and Sidon.

Likewise, some had said that only those will be saved whom he foreknew; for if it had been preached to them, they would have converted. He excludes this when he says that it will be bad for Tyre and Sidon, but nevertheless worse for those to whom the kingdom of God was preached. Hence Augustine says in the book Perseverance: the Lord does not reward the things a man would have done, but the things which he does.

Likewise, he removes a third error, for some said that the Lord sent prophets and preachers to the Jews and not to others, because he knew that the others would not receive them. But he excludes this, because if it had been preached to them, they would have done penance.

951. But then a question remains, because if the Jews did not believe, it would seem that the Lord did not work well, when he did not send to those others, if they would have believed.

Gregory says that it does not belong to man to know the secrets of God; yet, following what seems to be true, since the promise was made to the fathers, he first preached to the Jews, to confirm the promises of the fathers. Likewise, that their condemnation might be shown to be more just, he preached to them and afterward sent the disciples to the others.

Remigius resolves it this way: although more would have believed in a greater multitude from Tyre and Sidon, yet there were among them some perverse men, who were not yet prepared to believe; for this reason he did not send to them first.

Augustine sets down a third explanation, that the Lord foreknew that if they had believed, they would not have persevered in the time of the passion; and therefore he did not send to them.

Augustine has another explanation, that predestination is the foreknowledge of God’s benefits. Hence whatever things pertain to salvation are effects of predestination in the predestined. Hence the Lord distributes his gifts in different ways, for to some he gives a docile heart, and an inclination to working well; but this is not enough unless there is an instructor. It is similar when there is an instructor, but the heart is hard. And just as a readiness to believe is not enough for these men, so a hard heart injures those. Therefore, to seek why he chose this man and not that one is foolish. Hence Augustine: why he draws this man and not that one, do not wish to judge, if you do not wish to err.

Hence it is better that the whole thing be referred to God’s ordination than to human merits.

952. And you Capernaum, will you be exalted up to heaven? In this part he reproaches the more solemn city. And

first, he reproaches pride, and this because the great are more proud;

second, he reproaches their impenitence, at for if in Sodom had been wrought the miracles.

953. Concerning the first, he first reproaches pride; second, a punishment is threatened.

He says then, and you Capernaum. And there are two ways of reading the text here. One, the interrogative: will you be exalted up to heaven? Another way: it is you who are exalted up to heaven, because it was exalted by the Lord, and the Lord’s presence, and by many merits. As great things as we have heard done in Capernaum, do also here in your own country (Luke 4:23). Similarly, you are exalted by yourself; hence will you be exalted by pride or my teaching?

However exalted you have been, yet you will go down unto hell. He will be pulled down in the day of God’s wrath. This is the portion of a wicked man from God (Job 20:28–29). Hence you who have seemed to touch heaven will be dragged down into the depth. Hence the proper punishment of pride is being cast down; against him who says, I will ascend above the height of the clouds, there follows but yet you will be brought down to hell (Isa 14:14).

954. Next, he accuses the city of impenitence. And first, he makes a comparison with regard to guilt; second, with regard to punishment.

He says then, for if in Sodom. And why does he say this? To indicate freedom of judgment, because before man is life and death (Sir 15:18). No one warned them, for although Lot was among them, yet he did not work miracles. But these men saw the Lord teaching, and working miracles, therefore. Capernaum is interpreted ‘most sweet village’, and through this is interpreted as Jerusalem.

But I say unto you: in the day of judgment, your punishment will be heavier than the punishment of that land, which was buried. Or it can be understood as about the inhabitants; and that servant who knew the will of his lord, and prepared not himself, and did not according to his will, will be beaten with many stripes (Luke 12:47).

955. At that time Jesus answered and said: I confess to you, O Father. Above, the Lord had rebuked the unbelief of the crowds; now he gives thanks for the faith of the disciples and the others who believed. And

first, he gives thanks to the Father as to the author;

second, he shows that he himself has the same power, at all things are delivered to me by my Father.

956. At that time, i.e., the time in which it happened, Jesus answered. But to whom did he answer? What Job says is applicable to him, will a wise man answer as if he were speaking in the wind? (Job 15:2). No. Hence he is responding to an unmentioned objection.

For someone might say: those to whom thou didst preach do not believe, while others would have believed, if it had been preached to them. So he responds, and by his response refutes certain men who inquire after the causes of election, namely why these are lifted into heaven, and those are submerged into the deep; such as Origin, who held that election is out of merit. But here he rebukes this, showing that this should be attributed to the divine will.

957. He says then, I confess to you, O Father.

One should note that there are three kinds of confession. Namely that of faith; hence, for, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10). Likewise, the confession of sins; confess therefore your sins one to another (Jas 5:16). Likewise, the confession of favorable actions; about which, confess to the Lord, for he is good: for his mercy endures for ever (Ps 105:1). In this sense is understood I confess to you, O Father, Lord of heaven and earth.

958. Two heresies are excluded, namely the heresy of Sabellius, who did not distinguish the Son from the Father; hence he says, I confess to you, Father. Thus he confesses the authority of the Father. Likewise, that he is of the same nature; for this reason he calls him his own Father, against Arius. And that he is truly the Lord, because Father, Lord of heaven and earth. And, know that the Lord, he is God: he made us, and not we ourselves (Ps 99:3). And he is called Father, not because he created him, but because he begot him; he will cry out to me: you are my Father (Ps 88:27).

959. And why does he give thanks? He gives thanks for a certain distinction, and sets it forth in this way: because you have hidden these things from the wise and prudent, and have revealed them to the little ones. Hence it is necessary to consider here who are the little ones, and who the wise men, and who the prudent.

Now, someone is called a ‘little one’ in three ways. Literally, the downcast are called little ones; hence, behold I have made you small . . . you are exceeding contemptible (Obad 1:2). Likewise, one is called a ‘little one’ from humility, because they perceive themselves as little. Hence the Lord says below, **unless you be converted, and become as little children, you will not enter into the kingdom of heaven **(Matt 18:3). Likewise, from simplicity: hence the Apostle says, in malice be children (1 Cor 14:20).

Hence this can be understood: because thou hast revealed these things to the little and downcast fishermen. And why? The Apostle gives a reason, saying that God chose the despised of the world, that he might confound all the strong (1 Cor 1:27–28). Augustine explains it this way: to the little ones, i.e., to the humble, the ones who do not presume from themselves; for where there is humility, there is wisdom. Hilary explains it as about the simple. Seek him in simplicity of heart (Wis 1:1).

960. The wise and the prudent are quite the contrary, because they busy themselves in carnal wisdom; let not the wise man glory in his wisdom (Jer 9:23). He did not reveal these things to them, but to country people who did not trust in their own wisdom; I have said: I will be wise: and it departed farther from me, much more than it was (Eccl 7:24). Which is why the Apostle says, for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God (Rom 10:3).

Similarly, by the wise he understands proud men who thrust themselves forward; and he did not reveal these things to such men. For professing themselves to be wise, they became fools (Rom 1:22). Similarly, he calls wise those who live according to the flesh, who are seeking after the things which are of the flesh, not the things which are of God (Phil 2:21). Likewise, they are wise to do evil, but to do good they have no knowledge (Jer 4:22). And have revealed. That henceforward you walk not as also the gentiles walk in the vanity of their mind (Eph 4:17).

Hence, you have hid these things from the wise by revealing them to little ones. He hides wisdom from the wise, by not supplying grace. Hence it is said, God delivered them up to a reprobate sense (Rom 1:28).

961. But why does he give thanks that he has hidden these things?

I say that he does not do this so as to rejoice over their blindness, but rather over God’s judgment, who thus wisely ordered. And why? Here one should not seek a cause, for in such matters the will of God is in place of a cause.

962. Yes, Father; for so it has seemed good in your sight. A builder is well able to give a reason why certain stones are in the foundation, while he placed other ones higher; but there is no reason that he should place this one here and the other there but his own will. In this way, that the Lord should save some men is for his mercy; that he should damn these is for justice. But why he acted mercifully with regard to this man rather than with regard to another pertains only to his will. Hence, therefore he has mercy on whom he will; and whom he will, he hardens (Rom 9:18). Hence he acts this way on account of his good pleasure. The free offerings of my mouth make acceptable, O Lord (Ps 118:108).

963. All things are delivered to me by my Father. He had given thanks to the Father, because he revealed secrets to little ones. Someone could think that he himself could not reveal the secrets, hence he excludes this:

first, he touches upon the greatness of his own power;

second, he invites others to himself, as though to say: behold, I have power; come then to me.

And first, he does two things:

first, he sets out the equality of the Son with the Father;

second, he applies it spiritually to what he was treating, at and no one knows the Son, but the Father.

964. It says then: someone could say, can you not do all things? He answers, all things are delivered to me. And notice equality, but yet origin from the Father, which is against Sabellius.

But why does he say, all things? It can be explained in three ways. All things, i.e., above every creature. Below, all power is given to me in heaven and in earth (Matt 28:18). Or, all things, i.e., the elect and the predestined, who are given in a special way; yours they were, and to me you gave them (John 17:6). Likewise, all things, i.e., the intrinsic things, i.e., every perfection of the divinity; for as the Father has life in himself, so he has given the Son also to have life in himself (John 5:26). And we should not understand this carnally, because if he gave, he also kept for himself.

And this is the explanation both of Augustine and of Hilary.

But someone could say: how did he give? So he adds the manner, when he says, by my Father. Hence he received this through generation.

965. And no one knows the Son, but the Father. Now he adapts what he has said in a particular way for his intention, and not only as regards equality with the Father, but also as regards consubstantiality. For the Father’s substance is above every understanding, since the Father’s very essence is said to be unknowable, just as is the Son’s substance. Hence equality is indicated here, and Arius is confounded, who says the Father is invisible, but the Son visible.

Neither does any one know the Father, but the Son. But what is this? Do not the saints know him? One should say that they know him by touch, or by faith, but they do not know him by comprehension.

But what is this? Does not the Holy Spirit know him? Yes indeed. But one should note that exclusive expressions are sometimes added to essential divine names, sometimes to personal. And when they are adjoined to personal names, they do not exclude that which is the same in nature; hence when they are added to the Father, it does not exclude the Son. Hence where it says, now to the king of ages, immortal, invisible, the only God, be honor and glory for ever and ever (1 Tim 1:17), another person in the same nature is not excluded. Similarly, when he says here but the Son, the Holy Spirit is not excluded, who is the same in nature. But when he says, neither does any one know, there is understood no man but the Son. And so it is stated that the Son knows the Father; but this is against Origen.

966. For he knows by comprehension. Since therefore he knows perfectly, and is knowable, therefore he has the power of revealing just as the Father does; and so he says, and he to whom it please the Son to reveal him. For manifestation comes about through a word; I have manifested your name to all men (John 17:6). No man has seen God at any time (John 1:18). But he knew; therefore he was able to manifest. So he attributes to himself what he had said about the Father. For he had said that you have hidden these things from the wise and prudent, and have revealed them to the little ones; so also the Son can, from the fact that he has the same power.

967. Come to me, all. Come to my benefits. And first is set down the invitation; second, the necessity for the invitation; third, the usefulness.

He says then, come to me; which are also the words of wisdom: come over to me, all you who desire me, and be filled with my fruits (Sir 24:26). Hence, draw near to me, you unlearned (Sir 51:31), because he wishes to communicate himself.

But why is it necessary? Because without me men labor greatly; you who labor. This applies in a special way to the Jews, because they were laboring in the burdens of the law and the commandments; as is said, this is a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear (Acts 15:10). Likewise, it applies in a general way as regards all who labor because of the fragility of humanity; I am poor, and in labors from my youth (Ps 87:16). And are burdened, namely with the burden of sins. For my iniquities are gone over me head: and as a heavy burden are become heavy upon me (Ps 37:5).

And what will we have if we come to thee? I will refresh you. If any man thirst, let him come to me, and drink (John 7:37).

968. Next, he explains the invitation.

And first, he explains it;

second, he gives the reason, at for my yoke is sweet and my burden light.

969. Concerning the first, thus. He had set out the invitation, and to what; now he wishes to show what the invitation is, saying, take my yoke upon you. But why? You say that you want to refresh us, and to take our labor from us, and right away you command us to carry the yoke? We thought to be without a yoke. I say that it is true: without the yoke of sin. For the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor you have overcome (Isa 9:4). Not that you will be without God’s law, but without the yoke of sin; let us cast away their yoke from us (Ps 2:3). Return, O Israel, to the Lord your God: for you have fallen down by your iniquity (Hos 14:2). Being then freed from sin, we have been made servants of justice (Rom 6:18). Take therefore my yoke, namely the Gospel instruction.

And he says, yoke; just as a man joins and binds the necks of the cows for plowing, so the Gospel teaching binds both people to its yoke.

970. And what is this: learn from me, because I am meek, and humble of heart? For the whole new law consists in two things: in meekness and humility. By meekness a man is ordered with respect to neighbor. Hence, O Lord, remember David, and all his meekness (Ps 131:1). By humility, one is ordered with respect to himself and with respect to God. But to whom will I have respect, but to him that is poor and little, and of a contrite spirit, and that trembles at my words? (Isa 66:2). Hence humility makes a man receptive of God.

971. Likewise, he had said, I will refresh you. What is this refreshment? You will find rest for your souls. For the body is not refreshed for as long as it is affected; and when it is no longer affected, then it is said to be refreshed. And just as hunger is in the body, so desire is in the mind: hence the fulfillment of desires is refreshment. Who satisfies your desire with good things (Ps 102:5). And this rest is the rest of the soul; I have labored a little, and have found much rest to myself (Sir 51:35). The meek are not set at rest in this way in the world; hence you will find an everlasting rest, namely the fulfillment of desires.

972. But do not marvel if I invite you to the yoke, because my yoke is not heavy. Why? Because my yoke is sweet, and enjoyable; how sweet are your words to my palate (Ps 118:103). And my burden light.

And these can be referred back to two things. The yoke holds the cows, but a burden is carried; hence the yoke is referred back to the negative commands, the burden to the affirmative commands.

973. But this seems to be false, because the burden of the new law seems most heavy, as was said above, **you have heard that it was said to those of old: ‘you shall not kill’ **. . . But I say to you, that whoever is angry with his brother, will be liable to the judgment (Matt 5:21–22). And thus it seems that the burden is heavier. Similarly, it was said above, how narrow is the gate, and straight is the way that leads to life (Matt 7:14). Likewise the Apostle, in many more labors (2 Cor 11:23). Hence the yoke seems most heavy.

For this reason, two things should be considered: the effect of the teaching and the circumstances of actions; and in all things it is light. The teaching of Christ is light in its effect, because it changes the heart. For it makes us not love temporal things, but rather spiritual things: for the one who loves temporal things, to lose only a little is more heavy for him than for the one who loves spiritual things to lose a great deal. The old law did not forbid those temporal things, so it was heavy for them to lose them; but now, although in the beginning a small amount was heavy, yet afterward it was too little; I will lead you by the paths of equity: which when you will have entered, your steps will not be straitened (Prov 4:11). Likewise, as regards action, the law burdened one with exterior actions. But our law is only in the will; hence, for the kingdom of God is not meat and drink (Rom 14:17). Likewise, the law of Christ renders right actions pleasant; hence the Apostle, but justice, and peace, and joy in the Holy Spirit (Rom 14:17).

Similarly, the new law is light as regards circumstance, because there are many adversities. Hence, and all that will live godly in Christ Jesus, will suffer persecution (2 Tim 3:12). But these are not heavy, because they are seasoned with the spice of love. For when someone loves something, whatever he suffers for it is not heavy to him: hence love makes all heavy and impossible things light. Hence if someone loves Christ well, nothing is heavy for him, and so the new law does not burden him.