19:11–22
verse 11. Hear S. Chrysostom, speaking in the name of all: "All, therefore, cannot receive it, because all do not wish. The palm is set before them: he who desires glory does not think of the labour. No one would conquer if all were afraid of danger." Hear, too, S. Jerome (lib. 1, cont. Jovinian). "The master of the games proposes the reward. He invites to the course. He holds in His hand the prize of virginity. He points to the most pure fountain, and chants, Whoso thirsteth, let him come unto Me and drink. He that is able to receive it, let him receive it." From these things it appears how foolish and carnal is Calvin's exposition, which is as follows: "You, 0 ye Apostles, think that it is a good thing to live without a wife; but I forbid any one to attempt so to do unless he is certain that he can live without a wife." For Christ does not forbid celibacy, but exhorts to it. Neither can any one be certain that he has the gift, except either he have a revelation from Godwhich is given to very fewor else by experience has had proof of his own continence. And how can a man be certain about his continence before he has made the trial? Still worse is what Luther taughtthat it is as impossible for a man to be without a wife as to be without food or drink. No doubt it is impossible for the heretics, but not for the orthodox, who are strengthened by faith and the grace of Christ.
Their were brought (Vulg., were offered) to Him. Rebukedbecause they thought Christ was occupied with more important matters, such as instructing men; and that He must not be called off to attend to little children, as not having the use of reason; and that it was unworthy so great a prophet to busy Himself about children. For little children Luke has (xviii. 15) βρέφη, infants. But infancy lasts until the seventh year.
Moraliter: let princes here learn from Christ, Who is the King of kings and Lord of lords, to make themselves accessible to the poor, to women and children, and graciously to hear and grant their supplications and requests. This was done by several of the Roman emperors, even of those who were heathens. Such was Titus, who, as Suetonius testifies, was wont to say, "No one ought to go away sorrowful after talking with a prince." And on the day when he had not done a kindness to any one, he groaned and said, "Alas! I have lost a day." Next there was Trajan, of whom Pliny says in his Panegyric, "Thou dost not suffer citizens to embrace thy feet, nor return a kiss with thine hand. All who approach thee come close to thy side; and it is their own sense of modesty, not thy haughtiness, which puts an end to the conference." And, a little afterwards: "There is no difficulty in obtaining an audience, there is no delay in giving an answer: forthwith they are heard, forthwith they receive a reply." Then there was Alexander Severus, of whom Lampridius says: "So great was his moderation, that no one was ever removed from his side; he made himself so bland and affable to all men, that he used to visit not only his friends of the first and second ranks, but the sick of even a lower degree." Lastly, of the Christian emperors, Pacatus says to Theodosius in his Panegyric, "When the people are waiting for you, you make it plain not only that you are willing to be seen, but easy of approach. You receive from him who is nearest to you the petitions of all your people."
That He would put His hands; that by this imposition of hands He might bless them, and so implore Divine grace for them, that they might grow up to be wise and holy men. That this was an ancient practice of the Hebrews is gathered from Gen. xlviii. 14, where Jacobextending his arms in such away as to form the figure of a crossblessed the two young sons of Joseph. See also Ecclus. iii. 11: "The blessing of a father strengthens the house of sons; but the curse of a mother roots out their foundations." From Christ has been derived the custom among Christians, that lay people, and especially children, should ask a blessing from their elders and from priests. This is the case in Belgium, where boys will run up to the priests and religious men, and ask them to sign them with the sign of the cross. They are taught to do this both by the catechists and by their parents. Remigius says this was a custom among the Jews before the time of Christ. The great Sir Thomas More, the glory of England and a martyr, when he was Lord High Chancellor, publicly asked his aged father to give him his blessing, as Stapleton testifies. Moreover, the Church uses this ceremony of imposition of hands in Baptism, Orders, Penance, and whenever heretics are received into the Church. It is to pray for and obtain the gift of the Holy Ghost.
But Jesus said, &c. Victor of Antioch mentions five natural endowments why Christ has so great a love for the little ones. "The mind of a child is pure, and free from all vicious passions. It does not remember injuries, nor meditate upon revenge. In like manner, although a child may be severely chastised by its mother, yet will it run to her before any one else, and is attached to her more than to any other woman. And if you should show it a queen with a diadem upon her head, in no wise would it prefer her to its mother clothed in rags. It would rather see its mother clothed in rags than a queen in her royal apparel. Then a child requires nothing more than nature demands. Thus as soon as it is satisfied, it leaves it mother's breasts. Moreover it is never grieved at the loss of those things, of which we make so great account, such as money and jewels. Lastly, it is not carried away by corporeal beauty, as other human beings are. Wherefore the Lord said, Of such is the kingdom of Heaven. Assuredly by them does He admonish us, that we should do such things by the firm choice of our own will, which little children do by natural endowment." (On Mark 10:13.) Thus Christ chose out and blessed when they were children, S. Edmund, afterwards Archbishop of Canterbury, S. Nicholas, S. Catharine of Siena, and other eminent saints. When Gelasius was a boy he found his little brother, S. Ophilus, praying in his chamber, and a company of angels talking with him. He saw them with his own eyes, and heard a voice saying, Suffer the little children to come unto Me, for of such is the kingdom of Heaven. As he became older he grew in holiness, and like a fruitful olive tree in the house of the Lord, he brought forth abundant fruit, and thus in his early youth, he passed to Christ. S. Babylas, Patriarch of Antioch, and an illustrious martyr under the Emperor Numerianus, being by him condemned to death, desired that three boys, whom he had brought up in faith and piety might be beheaded before him, lest they should be led astray. He offered them to Christ as innocent victims, and said, "Behold I and the children, whom the Lord hath given me for a sign." Thus it is in his Life in Surius.
Learn from hence with what care children ought to be brought up, and instructed, that they may remain pure, for "the newly made jar long preserves the savour of what it first contains."
S. Basil proves the advantages of early religious training from these words of Christ. He asks (in Reg. Disputat. interrog. 292), "Is it fitting that a master of boys living in the world should be a Brother? He answers in the affirmative. Let the Lord's command be kept, Suffer the little children to come unto Me." For young children go forth amongst the adult members of society, and what they have learnt in youth, they retain in old age. Children are the nursery of the Church and of the commonwealth
Of such, &c. Syriac, Of those who are like them. Whence Luke adds, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. Christ's meaning here is as though He said, "It is not beneath My dignity to bless young children, because through My blessing they are made fit for the Kingdom of Heaven, whilst you, 0 ye adult Jews, who have often heard Me teaching are unfitted for it on account of your pride, and your other vices by which you have become callous. Wherefore in order that ye may become fit, ye must become like unto these little ones." Hear S. Ambrose (lib. 8, in cap. 18 Luc.): "This age is weak in physical strength, and immature in mind and judgment. It is not therefore childhood which is meant, so much as the goodness which emulates childhood's simplicity." And a little afterwards, speaking symbolically, "Who is the child which is to be imitated by the Apostles of Christ? It is He of whom Isaiah speaks, Unto us a Child is born, unto us a Son is given. For it is that Child who saith to thee, Take up thy Cross, and follow Me. And that thou mayest recognise who He iswhen He was reviled, He reviled not again, when He was smitten, He smote not back. Here is perfect virtue. Therefore there is in childhood a kind of venerable character of old age, and in old age an innocent childhood." From hence it is plain that the Anabaptists are wrong in keeping children away from Baptism, and so from Christ and the kingdom of heaven, on the ground that infants have not the use of reason, and therefore cannot believe. For although they may not have the act of faith, they may have the habit of faith. Because a habit (habitus) of faith, and grace and charity is infused into them by Baptism. They believe moreover in act by the faith of the Church, i.e., of their parents, and the faithful of the Church, who often exercise acts of faith on behalf of themselves and all who belong to them.
And when He had laid, &c. The hands of Christ conferred life and salvation. The reason is because the hand is the organ of organs. Wherefore the Godhead of Christ exercised His Divine power and grace towards those whom He touched through His hands, giving them health both of body and soul, or increasing the grace given them in their circumcision, and in other ways, sanctifying them, and offering them to God, and as it were consecrating them. Whence we need not doubt that these young children who were blessed by Christ grew up to be wise and holy men, who afterwards became rulers of Churches, and propagated the faith of Christ. So Francis Lucas.
And behold one, &c. S. Jerome thinks that this one was the lawyer of whom Luke speaks (Luk_10:25), and so that he came with the intention of tempting Christ. S. Chrysostom's opinion is preferable, that it was a different person, and that he came with a sincere intention of asking how he could become like a little child, according to Christ's precept, and so become a partaker of everlasting life. Wherefore he is the same person who is spoken of in Luk_18:18. This becomes plain by a comparison of the two passages, especially
ver. 22, Luk_18:22 and Mat_19:21-22, where it is said that when he had heard Christ's doctrine concerning perfection, If thou wilt be perfect go and sell what thou hast, and give to the poor, he went away sorrowful because he was rich. But this is evidence that he had asked these things of Christ from a sincere desire of salvation.
Good Master: This is a common Hebrew form of salutation by which persons sought the good will of a doctor or prophet. As though they said, "Rabbi, I know that thou art good, both as a man, and as a doctor and a prophet, who teachest us those things which are indeed good, and which lead to happiness. Tell me therefore what special good thing shall I do, that I may obtain the chief good in Heaven?" He plays upon the word good.
Ver. 17. He said unto Him, &c. The Vulgate translator read in the Greek, τί με ε̉ρωτα̃ περὶ α̉γαθου̃; This was S. Augustine's reading, and that which S. Jerome followed in his commentary. Why askest thou me concerning good? The present reading is that given in the text. Origen gives both readings. He subjoins the reason, saying
One is good, God: viz., in His nature and essence. Humbly does Christ refer this praise of His goodness to God, that He may teach us to do the same. For this man had not perfect faith concerning Christ, nor did he believe Him to be God. To this faith Christ desired to raise him by chiding him as it were. As though He had said, "If thou callest Me good, believe that I am God: for no one is good of himself save God." So S. Jerome, Theophylact, Euthymius.
Moreover good means the same as perfect, and the perfection of a thing is its goodness. That God is perfect, S. Denis proves in many ways (de.Divin. Nomin. c. 10.) In God there is infinite perfection both of nature and wisdom, of power, holiness and virtue. There is therefore in Him the highest goodness, natural, moral and supernatural. Wherefore He is the Fountain of all good, in whom all the excellencies of all creatures are gathered together, and infinitely more than there are in the creatures. Wherefore in God there is in an eminent degree the beauty of gold, the splendour of jewels, the savour of delicacies, the harmony of music, the pleasantness of gardens, and whatsoever there is lovely, pleasant and delicious in the creatures. Hence it is from God that honey derives its sweetness, the sun its radiance, the stars their light, the heavens their glory, angels their wisdom, men their virtue, animals their sensations, plants their life, and all other things whatsoever they have of good: yea it is to the bounty of God that they as mendicants owe their very existence, as a drop out of the ocean. In God therefore is all good, and that in a perfect and infinite degree. In God is the allurement of all love, the consummation of all desire, the satisfying of all appetite. Why then, 0 wretched man, dost thou wander about among these poor created goods, and with all art not satisfied? Seek good in Him in whom is all good. Love and desire God. He alone can fully satisfy thy appetite and thy thirst: in this life through grace, but how much more in the life to come through glory: yea by Himself. For in heaven God manifests Himself that He may be beheld by the blessed as the chief good, that they may taste Him and enjoy Him.
If thou will enter, &c. Calvin foolishly, if not impiously, imagines that Christ is here addressing the young man ironically, because he trusted in the works of the Law; inasmuch as there is no road to Heaven through the keeping of the commandments, since it is impossible for men; but by faith. There are here as many errors and heresies, yea blasphemies, as there are words. It is diametrically opposed to what Christ declares, and is subversive of it. Hence it is plain that Calvin was not led by the Spirit of Christ but of Antichrist. See among Catholics, Maldonatus, who writes with the express object of refuting Calvin and the Protestants. Let us go on to speak of what will be of more use to the orthodox. Christ here teaches that not faith alone justifies and saves, but that good works are also required, by which in fulfilling the law, we may obtain the prize of eternal life, which has been promised by God to those who fulfil the law. Calvin urgesAt least Christ by the commandments of God here excludes the precepts and traditions of the Church, of Pontiffs and Prelates. I reply they are included in the fifth commandment, "Honour thy father and thy mother." For Prelates are spiritual fathers.
Verse 18. He said unto Him, &c. As thyself; Syriac, as thy soul. I have expounded these commandments in Deu_5:6. Christ in this place only propounded the precepts of the second table having reference to our neighbour, because in them are included the precepts of the first table concerning God. For the love of God produces love of our neighbour. For we love him for the sake of God. Wherefore the love of our neighbour flows from love of God. Again it is more difficult to love our neighbour than to love God. For who is there who does not love God, especially among religious people, such as this youth was?
The young man saith, &c. From my youth; Syriac and Arabic, from my childhoodmeaning, from a child I have been brought up in God's law, and been prevented by His grace. I have carefully kept all God's commandments. What lack I yet? i.e., of goodness: that I may become perfected therein, and have eternal life? Not in any fashion, as all have it who keep the commandments, but surely and securely, and in large measure; in the chief and perfect degree of happiness and glory. For Thou, 0 Christ, as the Master of Heavenly virtue seemest to deliver a higher doctrine concerning it than our Scribes. Tell me therefore what it is? For I covet salvation and perfection. S. Jerome thinks that this young man told a falsehood, for if he had loved his neighbour as himself, he would have sold all his goods, and given to the poor. But this argument is not absolutely convincing. For to love one's neighbour as oneself is of precept: but to give all one's goods to the poor is of counsel. And Christ, as Mark says, beholding him, loved him, and gave him this advice concerning bestowing all his goods upon the poor, that he might go on to perfection.
Jesus saith unto him, &c. This is not an evangelical precept, but a counsel. Whence He saith, if thou wilt. This is to say, I do not command, but I advise. Mark adds (Mar_10:21), Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor. S. Anthony, hearing these words of Christ read at Mass, left all things, and so followed Christ, says S. Athanasius in his life. S. Prosper of Regium, who was afterwards a bishop, did the same, in the time of S. Leo, as is recorded in his Life in Surius. June. 25.
Deservedly therefore S. Bernard says (in Declaman. sub initium.), "These are the words which in all the world have persuaded men to a contempt of the world, and to voluntary poverty. They are the words which fill the cloisters with monks, the deserts with anchorites. These, I say, are the words which spoil Egypt, and strip it of the best of its goods. This is the living and effectual word, converting souls, by the happy emulations of sanctity, and the faithful promise of truth. For Simon Peter saith unto JesusLo we have left all things." Wherefore S. Jerome, by this saying of Christ, as by the sound of a trumpet constantly stirs up his own people, as well as all of us to a zeal for poverty. Whence (Epist. 150, ad Hedib.), he says, "Dost thou wish to be perfect, and to stand in the first rank of dignity? Then do what the Apostles did. Sell what thou hast, and give to the poor, and follow the Saviour; and follow the bare and only cross with virtue for thine only cloke." Still more clearly does the same S. Jerome speak (Epist. 24, ad Julian.), "And this I exhort, if thou wilt be perfect, if thou desirest the summit of Apostolic dignity, if to raise up the cross and follow Christ, if to take hold of the plough, and not to look back, if placed on the top of the house, thou despisest thine old garments, and wouldest escape the Egyptian woman, thy mistress, leaving the world's pallium. Whence also Elias, when he was hastening to the kingdom of Heaven is not able to go with his mantle, but leaves his unclean garments to the world (mundo immunda vestimenta dimittit.). But this, thou sayest is a question of Apostolic dignity, and of the man who wishes to be perfect. But why art thou unwilling to be perfect too? Why shouldest not thou who art first in the world, be first also in the family of Christ?" After a little he adds, "But if thou shalt give thyself to the Lord, and being perfect in Apostolic virtue, shalt begin to follow the Saviour, thou shalt then understand where thou art, and how in Christ's army thou boldest the last place."
Observe: Christian perfection chiefly and primarily consists in charity; nevertheless it is placed by Christ in evangelical counsels, as it were means and instruments suitable for acquiring charity. (See S. Thomas, ii. 2 q. 184, art. 3.) This perfection all the religious aim at who renounce all their possessions, that naked they may follow a naked Christ. Yet do not all immediately at the beginning obtain this perfection, but they tend towards it by degrees; and by making continual progress, they at length arrive at it. Hence, wisely does Climacus (Gradus 26) make three grades of such persons-namely, beginners, those who are making progress, and the perfect. To beginners he delivers this alphabet, not of twenty-four letters, but of virtues. "The best elementary alphabet of all," he says, "is obedience, fasting, a hair shirt, ashes, tears, confession, silence, humility, vigils, fortitude, cold, fatigue, affliction, contempt, contrition, forgetfulness of injuries, brotherly love, gentleness, a simple and incurious faith, the neglect of the world, the affections kept free from all things, simplicity united with innocence, voluntary vileness." To such as are making progress he assigns these greater precepts of virtues. "The lot and the method of those who are progressing is victory over vain glory and anger, a good hope of salvation, quietness of mind, discretion, a firm and constant remembrance of the Last Judgment, mercy, hospitality, modest reproof, speech free from all vicious affections." Lastly, to the perfect he delivers these maxims of complete sanctity: "A heart free from all captivity, perfect love, a fount of humility, the mind's departure from the vanities of the world, and going to Christ, a treasure of light and Divine prayer secure from robbers, abundance of divine illumination, desire of death, hatred of life, and flight from the body." And then he adds that "a perfect man is so holy, and so pleasing to God, that he may be the ambassador, or the patron and advocate of the world, who is able (in a certain sense) to compel God; the colleague of angels, and is with them initiated into mysteries; a most profound depth of knowledge, a habitation of celestial mysteries, a keeper of the Divine arcana, the health of men, a god over devils, a master of vices, an emperor of the body."
Go, sell, &c. You will ask, Why is poverty the appropriate way and instrument of evangelical perfection? Bonaventura answers (in Apol. Pauperum), because cupidity is the root of all evils. Cupidity, therefore, is the foundation of the city of Babylon. For of it are born ambition, gluttony, and the rest of the vices. This cupidity Christ cuts down by poverty, and takes away riches, honours, delights, which are the food and fuel of all vices. For delicacies make the mind effeminate, and to become women rather than men. A manly strength abhors delicacies. 2. Poverty begets humility, which is the foundation of sanctity. Whence S. Francis, says Bonaventura, being asked by his disciples what virtue would most commend us to Christ the Lord, and make us pleasing to Him, replied (according to his wont): Poverty; for it is the way of salvation, the fount of humility, the root of perfection, and from it there spring many fruits, although they be hidden and known to but few. 3. One who is poor in spirit, since he has no other cares, gives himself wholly up to gathering virtues, as a bee to gathering honey. Thus S. Anthony, being free from the desire of riches, had an insatiable desire of virtues; and so from one man he learned patience, from another abstinence, from another constancy, prayer, and so on. Hence the first poor religious were called Ascetics, that is, exercisers; because they were wholly occupied in taming anger, gluttony and other passions, and in the practice of arduous and heroic virtues. Whence some of them were accustomed to take food only once in two days, others only once in three. Others scarcely slept at all, like those who lived in the monastery of the Acemetæi.e., of those who keep vigil without sleeping. 4. Because perfection consists in the love of God and our neighbour; and to this poverty directs us. For it puts an end to meum and tuum, from whence all the strifes and wars arise among neighbours, says S. Chrysostom. The same removes the mind away from all care and love of earthly things, and fixes it wholly upon God. For what the Apostle says concerning a married man (1Co_7:33), applies also to a rich man: "He that is married cares for the things of the world, how he may please his wife," and is divided. For the rich man is divided. He divides his cares and his thoughts between God and Mammon. Poverty, therefore, makes a man superior to the world and the flesh, like an angel conversing with angels, breathing after Heaven. And such a one fulfils the words of the Apostle, "Seek those things which are above, not the things that are upon the earth," that he may place his whole mind and love upon God, and may be made with Him, as it were, one spirit. Perfection, therefore, consisteth in thisthat the mind be altogether abstracted from transitory things, and fixed on what is good and eternal; that is, on God, for which poverty affords an opportunity.
You will say, for this it is sufficient to leave all things in affection, which was what Abraham did, not in act. I answer with S. Jerome against Vigilantius. That is one grade of poverty, and a lower one. For the highest is to relinquish all things in reality, both because such a one gives all, that is to say both intention and its effect, as also because it is not possible wholly to relinquish a thing in intention, without carrying the intention into effect. For like a person lying in a bed, or sitting in a chair, if any one should secretly bind him to the chair he does not know that he is bound, until he gets up: so those who possess riches have their affection hidden, by which they are bound to them, and do not perceive it until they lose them or leave them. Thus S. Gregory records (Epist. ante lib. Moral.) how he was deceived by the world. "There was opened to me even then that I should seek for the eternal love, but persistent habit had prevailed so that I should not change my outward life."
Go, sell what thou hast. From hence the Pelagians taught that no rich man can be saved, unless he sell his property, and give to the poor, and become poor himself. S. Augustine writes against this view (Epist. 89. ad Hilar.), teaching that this is a counsel not a precept. Whence Pelagius was compelled to retract this error of his, as S. Augustine testifies (Epist. ad Paulin.).
There are three tracts which have been recently printed, bearing the name of Pope S. Sixtus. The first is concerning riches, in which the writer would prove from this passage that a believer cannot be saved unless he relinquish them, and become poor. The second is concerning works of faith, in which he teaches that they are necessary to salvation, but that they are works of free will, not of the grace of God. The third concerning chastity, that it is a work of free will, not the gift of God. From all this it is plain that the author of this work is not S. Sixtus, but some Pelagian, as the Louvain doctors and others have rightly perceived.
Sell that thou last, and give to the poor: Mark and Luke add, all things whatsoever thou hast. By these words is refuted the error of Vigilantius and Calvin, who teach that it is better and more perfect to keep one's riches, and use them in moderation, and give to the poor according as opportunity serves, than to relinquish them all at once. S. Jerome confutes this error, (lib. cont. Vigilant.). For as S. Ambrose says, "It is better to give the tree with its fruit than to give the fruit only." Again, the ascetic, who gives part of his wealth to the poor, and keeps part for himself, is neither fish nor flesh: he neither renounces the world, nor is he a secular. He is a sort of amphibious animal. Whence S. Basil said to one who took up the religious life, but reserved certain things for himself, "Thou hast spoilt a senator, and not made a monk." Such a person does not wholly trust in God, but partly in God, and partly in the riches which he keeps for himself. Whence he is not really and entirely poor in spirit, nor does he free himself from the care, distraction and temptation, which are wont to accompany riches. Wherefore S. Anthony commanded a certain person who wished to renounce the world after this sort, that he might reserve something for himself against a time of necessity, to place upon his naked body some pieces of flesh which he had bought. When he had done this, the dogs and birds, which came to snatch at the flesh, lacerated his body all over. Then S. Anthony said, "Thus shall they who do not renounce all things be torn by the devils." (See Rufinus, in The Lives of the Fathers, lib. 3, n. 68.) Wherefore S. Hilarion, as S. Jerome testifies in his Life, rejected money offered him to distribute among the poor by Orion, out of whom he had cast a legion of devils, and said, "To many the name of poverty is an occasion of covetousness: but mercy has no art. No one spends better than he who reserves nothing for himself." For as S. Leo wisely says about a like matter (Serm. 12, de Quadrages.), "Through lawful use we pass on to immoderate excess, when from care of the health there creeps in the delectation of pleasure; and the desire of what is sufficient for nature does not satisfy." S. Gregory gives the reason à priori (Hom. 20, in Ezech.), "When any one vows something that is his to God, and something does not vow, that is called sacrifice. But when a man vows all that he has, all that he lives, all that he knows, to Almighty God, then it is a holocaust. For there are some who as yet are retained in mind in this world, and who afford help to the poor from their possessions, and hasten to succour the oppressed. These in the good which they do, offer sacrifices, because of their actions they offer something to God, and keep something for themselves. And there are some who reserve nothing, for themselves, but immolate senses, life, tongue, and the substance which they have received to Almighty God. What do these do but offer a holocaust, yea rather are made a holocaust?"
To the poor: Christ does not say, Give to your relations, or rich friends, as Remigius observes. For this is an act of natural love, by which you do not cast away your riches, but deliver them to those who belong to you, to be kept. Wherefore in this way you do not leave the world, but rather immerse yourself further in it. You must make an exception, when your relations according to their position are in need of your riches; for then, they are reckoned poor in their own station. But give to the poor, from whom you expect nothing in return, but from God only. Therefore this is a pure act of charity and poverty, and renunciation of wealth. Origen adds, he who gives his goods to the poor is assisted by their prayers.
And thou shall have treasure, &c. By the word treasure, says Chrysostom, "the abundance and the permanence of the recompense are shown." And S. Hilary says, "By the casting away of earthly riches heavenly wealth is purchased." Beautifully does S. Augustine observe (Serm, 28, de Verb. Apost.), "Great is the happiness of Christians, to whom it is given, to make poverty the price of the kingdom of Heaven. Let not thy poverty displease thee. Nothing richer can be found than it is. Would you know how wealthy it is? It purchases Heaven. By what treasures could be conferred what we see granted to poverty? That a rich man should come to the kingdom of Heaven with his possessions may not be: but he may get there by despising them." Sell clay therefore, and buy Heaven: give a penny and procure a treasure.
And come follow Me: journeying in poverty, and preaching the kingdom of God. "For many," says S. Jerome, "even when they leave their riches do not follow the Lord. Neither does this suffice for perfection, unless after despising riches, they follow the Saviour; that is, leave evil and do good. For the world is more easily set at nought than the will. Therefore do the words follow, Come and follow Me. Again, Follow Me implies the union of an active with a contemplative life. There is a threefold sort of holy life. The first and lowest is the active life. The second is the contemplative. The third and most perfect is the union of action with contemplation, that what we derive from God by contemplation, we s
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And come follow Me: journeying in poverty, and preaching the kingdom of God. "For many," says S. Jerome, "even when they leave their riches do not follow the Lord. Neither does this suffice for perfection, unless after despising riches, they follow the Saviour; that is, leave evil and do good. For the world is more easily set at nought than the will. Therefore do the words follow, Come and follow Me. Again, Follow Me implies the union of an active with a contemplative life. There is a threefold sort of holy life. The first and lowest is the active life. The second is the contemplative. The third and most perfect is the union of action with contemplation, that what we derive from God by contemplation, we should afterwards teach to others. This was the life which Christ and His Apostles led. S. Ambrose gives the reason in his explanation of the title of the 39th Psalm. "Christ," he says, "is the end of all things, which with a pious mind, we ask for. For whether you seek for wisdom, or study virtue, or truth, or the way of justice, or the resurrection, in all things you must follow Christ, who is the Power and the Wisdom of God: who is Truth, the Way, Justice, Resurrection. After whom therefore do you strive, but the perfection of all things, and the sum of virtues? And therefore He saith to thee, Come, follow Me, i.e., that thou mayest deserve to arrive at the consummation of virtues. Therefore he who follows Christ ought to imitate Him as closely as he can; to meditate upon His precepts, and the Divine examples of His deeds."
Observe that in this chapter Christ gives three chief evangelical counsels, viz., of celibacy and continence,
ver. 12: of poverty, when He says, Sell that thou hast,
ver. 21: of obedience, when He says, Follow Me, i.e., obey Me and My command. imitate My obedience even unto death.
Ver. 22. When the young man heard, &c. Wisely says S. Augustine (Epist. 43. ad Paulin.), "I know not how it is that when superfluous earthly things are loved, the more acquired the more they bind. Wherefore did that young man depart in sorrow, except because he had great riches? For it is one thing to be unwilling to incorporate with yourself what you have not; it is another thing to tear away what has been incorporated. The former may be repudiated as something not belonging to you: divesting yourself of the latter is like cutting off your limbs." In the Gospel according to the Hebrews which Origen cites, there is here a considerable addition. It is as follows. "Another of the rich men said unto Him, Master, what good thing shall I do that I may live? He saith unto him, Man, keep the Law and the Prophets. He answered Him, I have done this. He said unto him, Go and sell all that thou possessest, and divide amongst the poor, and come, follow Me. But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him, How sayest thou, I have kept the Law and the Prophets? For it is written in the Law, Thou shalt love thy neighbour as thyself, and lo, many of thy brethren, the sons of Abraham, are clothed in filthy garments, and perish of hunger, and thy house is full of many good things, and there goeth not out of it anything whatsoever unto them. And He turned and said unto His disciple Simon, who was sitting by Him,Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of Heaven."
ver. 17 (Mat_19:17). They however shall possess it in a more full and glorious degree, who have united counsels to precepts. Whence in this place Christ promises and assigns it to such only. By this manner of speaking He tacitly intimates that it is a difficult thing to attain eternal life by the observance of precepts only, without keeping the counsels. For the one is hard without the other. It is difficult to keep all the commands of God, unless the counsels, especially that of poverty, be observed. For, as Christ says (
ver. 21, Mat_19:21): If thou will be perfect, go and sell what thou hast, and give to the poor, and thou shall have treasure in Heaven. Also to Peter's words: Lo, we have left all and followed thee; what shall we have therefore? Thus Christ in Heaven is the first, Who on earth was the last, according to the words in Isaiah liii.: "We saw Him, and there was no comeliness; we desired Him, Who was despised and the last of men." (Vulg.) See what is there said. Next to Christ is the Blessed Virgin, who, after Christ, was the last among men. The Apostles follow, of whom Paul spake (1Co_4:9, 1Co_4:13): "For I think that God hath set forth us the Apostles last, as it were appointed to death; for we are made a spectacle unto the world, and to angels, and to men. . . . Being defamed, we intreat; we are made as the filth of the earth, and are the offscouring of all things unto this day." Thus concerning S. Martin the Church sings: "Martin is received with joy into Abraham's bosom. Martin, the poor and lowly, enters Heaven rich. He is honoured with celestial hymns." There was seen in Heaven by a certain holy man a lofty and glorious throne, and as he was wondering for whom it was designed, he heard the words, "This seat is kept for the lowly Francis."
Lastly, many Fathers and scholastic Doctorswhom I will cite on the first verse of the following chaptertake the words first and last as applying strictly and literally to eternal life. In this manner: Rich men who here below have led an honest but comfortable life, keeping only the precepts of God, in Heaven shall be the last; but the poor men, who to the precepts have added evangelical counsels, and in poverty have followed Christ in preaching the Gospel, shall be the first in Heaven. I have said more about this in the following chapter. The meaning will be more ample with a more complete application to all that is said in the parable which follows, if you take last in both waysviz., as signifying those who are to be excluded from Heaven, as well as those who are last in Heaven. For the Apostles, who as first shall judge the twelve tribes of Israel, as it were the last, shall award to many of them, as being just, the kingdom of Heaven, and to many as being unjust, hell. Moreover this sentence, many that are first shall be last, and the last first, Christ explains by the subsequent parable of the labourers. This sentence is, as it were, the pro-parable, i.e., the title and argument of that parable, to which is annexed the post-parable, as it were the scope and application of the parable (Mat_20:16). Thus the last shall be first, and the first last; for many are called, but few chosen. Whence it is plain that the post-parable exactly corresponds to the pro-parable, indeed that it is one and the same thing with it. The first therefore are called the chosen, or the elect: but the called only, not the elect, are called the last.
*If by communis à Lapide means, as I suppose he does, the General Resurrection, he is certainly mistaken in attributing this opinion to the Chiliasts, or Millenarians. - TWM (Return to the place)
The gods Israel turns to are named by titles, not proper names. Baal (v. 13) means "Lord," a title Menochius says was given to many idols, male and female, and told apart by added names: Beelzebub, "fly," and Berith, "covenant," worshipped at Accaron and Sichem. Calmet says the pagans worshipped heaven or the sun under this name, and Menochius takes Astaroth as a female deity, the moon or Venus. The text also says something odd about God. Where the Douay says he was moved to mercy (v. 18), the Hebrew and Septuagint say that "it repented the Lord" because of their groans, and Calmet explains that God's repenting "denotes a change of conduct in our regard." The last verse adds a description of the people's road. The Douay's stubborn way (v. 19) is in Hebrew a "hard" or rough way, and Calmet reads it with Wisdom 5:7: We wearied ourselves in the way of iniquity … and have walked through hard ways.
Challoner, quoted by Haydock, limits the indictment: the apostasy belongs to "a great part" of Israel, never to the whole, since the true worship was kept up by the priests and Levites, "at least in the house of God in Silo." Haydock adds that the deliverers God raised up came from among this people and "no doubt abhorred the impiety of the multitude." The judges themselves, Menochius notes, were given the title of Saviour (3:9), and after their victories they spent their lives seeing the law kept, with the senators and magistrates to advise them. Worthington says they were commissioned to rescue "the penitent and suffering." Haydock's own comment on they would not hearken (v. 16) is that "their inconstancy was astonishing," and the word quickly (v. 17) is measured by the chronologists he cites: forty years of fidelity under Josue and the elders by Marsham's and Houbigant's count, then a slide steep enough to hand the nation to Chusan for eight years.
Every turn of the cycle is the same: rescue, a lifetime of reform, then the judge dies and the people go back to their own inventions (v. 19), worse than their fathers. It refutes the hope that a good leader can make a people faithful, and the assumption that sin is the easy option. Menochius states the second plainly: "though the life of the libertine seem delightful, it draws on the most serious evils." Calmet takes his point from the Hebrew: the road Israel kept choosing was the hard road all along, and the people on it wore themselves out.