883. Nolite arbitrari quod venerim pacem mittere in terram et cetera. Supra monuit discipulos, quod non desisterent a praedicatione veritatis, nec propter opprobria, nec propter timorem mortis, nunc autem monet, quod non desistant etiam propter affectum carnalem. Et 883. Do not think that I came to send peace upon earth. Above, he warned the disciples that they should not cease to preach the truth, neither on account of insults, nor the fear of death; and now he warns them that they should not cease on account of carnal affection. And primo ostendit quod imminet eis separatio ab affectu carnali; first, he shows that a separation from carnal affection is drawing near to them; secundo, quomodo debent se habere, ibi qui amat patrem aut matrem plus quam me, non est me dignus. second, how they should carry themselves, at he that loves father or mother more than me, is not worthy of me. Circa primum tria facit. Concerning the first, he does three things: Primo excludit intentionem opinatam; first, he excludes a supposed intention; secundo suum proponit propositum; second, he sets forth his own intention; tertio exponit. third, he explains. Secunda ibi non veni pacem mittere; tertia ibi veni enim separare hominem adversus patrem suum et cetera. The second is at I came not to send peace; the third, at for I came to set a man at variance against his father. 884. Dicit ergo: possent ita opinari: quid est, Domine, quod tot evenient nobis? In adventu tuo credebamus habere pacem. Et ideo dicit nolite arbitrari et cetera. Sed quid est quod dicit? Nonne habetur Lc. II, 14, quod nato Domino cecinerunt angeli, gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis? Et ipse episcopus cum primo vertitur ad populum, dicit: pax vobis, et supra nuntiavit Dominus pacem? 884. It says then, they could be thinking this way: why is it, Lord, that so much will happen to us? We thought to have peace in your coming. And so he says, do not think. But why does he say this? Is it not found in Luke that the angels sang at the Lord’s birth, glory to God in the highest; and on earth peace to men of good will? (Luke 2:14). And the bishop himself when he first turns to the people, says, peace be with you; and the Lord announced peace above. Ideo dicendum quod duplex est pax, videlicet bona, et mala. Nomine pacis concordia significatur. Est pax mala, de qua habetur Sap. XIV, 22: sed in magno viventes inscientiae bello, tot et tam magna mala pacem appellant. Ista pax est carnalium affectuum. Istam non veni ponere. Unde Apoc. VI, 14: datum est ei ut sumeret pacem de terra. Est et pax bona, de qua Eph. II, 14: ipse est pax nostra qui fecit utraque unum; et ideo angeli cecinerunt, Lc. II, 14: et in terra pax hominibus bonae voluntatis. Therefore, one should say that peace is twofold, namely good and evil. Harmony is signified by the name of peace. And there is an evil peace, about which it is said, whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22). This peace is the peace of carnal affection. I have not come to bring this. Hence, it was given that he should take peace from the earth (Rev 6:4). And there is a good peace, about which it is said, for he is our peace, who has made both one, and breaking down the middle wall of partition, the enmities in his flesh (Eph 2:14). And this is why the angels sang, and on earth peace to men of good will (Luke 2:14). 885. Ideo, non veni mittere pacem, sed gladium. De ratione gladii est dividere. Iste gladius est verbum Dei; Hebr. IV, 12: vivus est sermo Dei, et efficax, et penetrabilior omni gladio ancipiti. Unde etiam: gladium spiritus, quod est verbum Dei, ad Eph. ult., 17. 885. Therefore, I came not to send peace, but the sword. It is of the notion of a sword to divide. This sword is the word of God; for the word of God is living and effectual, and more piercing than any two edged sword (Heb 4:12). Hence also: the sword of the Spirit, which is the word of God, (Eph 6:17). Iste gladius missus est in terram. Et quidam crediderunt, quidam non. Et ideo fit bellum, ut habetur ad Gal. IV, 9: quomodo convertimini iterum ad infirma et egena elementa, quibus denuo servire vultis et cetera. Unde venit separare istam divisionem. Venit ergo mittere gladium etc. scilicet verbum, sed partim, quia quidem crediderunt, et hoc ex eo fuit; quidam vero non, et hoc ex malitia sua. Hoc tamen causatur etiam ab eo, quia permittit, sicut habetur ad Rom. I, 26: propterea tradidit illos Deus in passiones ignominiae. This sword is sent into the earth. And some have believed, some not. And therefore a war is going on, as is found, how turn you again to the weak and needy elements, which you desire to serve again? (Gal 4:9). Hence he came to create this division. I came therefore to send . . . the sword, namely the word. But partially, because some have believed, and this is his doing; but some have not, and this is from their own malice. Yet even this is caused by him, because he permits it, as is found, for this cause God delivered them up to shameful affections (Rom 1:26). 886. Sed posset aliquis dicere: venisti separare. Inter quos venisti? Nonne inter diversos et extraneos? Et ostendit quod non, sed inter coniunctissimos. Veni enim, inquit, separare hominem adversus patrem et cetera. Duplex est enim maxima coniunctio: quaedam est coniunctio naturalis; quaedam domestica, vel oeconomica; ideo contra utramque mittit gladium. Amicitia naturalis fundatur super actum naturalem, et hic est generatio, vel coniunctio maris et feminae: domestica vel oeconomica super affinitatem. Contra primam ergo veni separare hominem adversus patrem. 886. But someone could say: you have come to separate. Between whom have you come? Is it not between those who are separated and foreign to one another? And he shows that it is not, but between the most closely joined. For I came, he says, to set a man at variance against his father. For the two greatest conjoinings are the natural conjoining and the domestic or household conjoining; therefore he sends the sword against both. Natural friendship is founded on the natural act, and this is generation, or the conjoining of husband and wife; the domestic or household is founded on the marriage bond. Against the first, then, I have come to set a man against his father. Sed est quaestio. Dictum est supra non veni solvere legem, sed adimplere. Sed lex praecipit: honora patrem tuum et cetera. But there is a question. It was said above, I am not come to destroy, but to fulfill (Matt 5:17). But the law commands: honor your father (Exod 20:12). Solutio. Dico quod debes ei obedire ubi non retrahit a Dei amore; sed ubi retrahit, non teneris obedire. Solution. I say that you should obey him where he does not pull you back from the love of God; but where he pulls you back, you are not bound to obey. 887. Et filiam adversus matrem suam: et hoc quantum ad generationem. Et nurum adversus socrum suam. Et in hoc communicat nova lex veteri, ut habetur Ex. XXXII, ubi dicitur: si quis est Domini, coniungatur mihi. Congregatique sunt ad eum omnes filii levi, quibus ait: ponat vir gladium super femur suum. Et sequitur, et occidat unusquisque fratrem suum, et amicum. Et illud reputatum est ad laudem Levitarum, ut habetur Deut. XXXIII, 8, ubi dicitur, levi quoque ait: perfectio tua et doctrina a viro sancto tuo. Et sequitur, qui dixit patri suo, et matri suae, nescio vos; et fratribus suis, ignoro vos: et nescierunt filios suos. 887. And the daughter against her mother: and this as regards generation. And the daughter in law against her mother in law. And the new law has this in common with the old, where it says: if any man be on the Lord’s side let him join with me (Exod 32:26). All the sons of Levi joined with him, to whom he said: put every man his sword upon his thigh. And there follows, and let every man kill his brother, and friend, and neighbor. And this was reckoned to the praise of the Levites, where it says, to Levi also he said: your perfection, and your doctrine be to your holy man (Deut 33:8). And there follows, who has said to his father, and to his mother: I do not know you; and to his brethren: I know you not: and their own children they have not known (Deut 33:9). Sed hic est quaestio, quia hic enumerat sex personas; in Luca XII, 53 vero non enumerantur nisi tres. But here there is a question, because here six persons are enumerated; but in Luke there are only three enumerated (Luke 12:53). Et dicendum quod idem est utrobique, quia eadem est mater, et socrus uxoris eius. And one should say that it is the same in both places, but his mother and the mother-in-law of his wife are the same. 888. Item ponit quae ad familiaritatem pertinent, ubi dicit et inimici hominis domestici et cetera. Et habetur Ier. XX, 10: et audivi contumelias multorum, et terrorem in circuitu: persequimini, et persequemur eum: ab omnibus viris qui erant pacifici mei. Et videte quia totum istud habetur Michaeae VII, 6: filius contumeliam facit patri, et filia consurgit adversus matrem suam, nurus contra socrum suam, et inimici hominis domestici eius. 888. Similarly, he sets out what pertains to familiarity where he says, and a man’s enemies will be those of his own household. And it is said, for I heard the reproaches of many, and terror on every side: persecute him, and let us persecute him: from all the men who were my familiars (Jer 20:10). And see that this whole thing is found, for the son dishonors the father, and the daughter rises up against her mother, the daughter in law against her mother in law: and a man’s enemies are they of his own household (Mic 7:6). 889. Qui amat patrem aut matrem plusquam me, non est me dignus. Hic ostendit quomodo in ista divisione se debeant habere. Si vis recipere gladium Domini, oportet quod dividaris ab istis quos dixit. Sed diceret aliquis: nolo dividi a patre, et huiusmodi; ideo dicit qui amat patrem aut matrem plusquam me, non est me dignus. Hortatur Dominus ut omni amori carnali praeponatur. Et 889. He who loves father or mother more than me, is not worthy of me. Here he shows how they should carry themselves amid this division. If you wish to receive the sword of the Lord, it is necessary that you separate yourself from those whom he said. But some may say: I do not want to be separated from my father, and such; so he says, he who loves father or mother more than me, is not worthy of me. The Lord urges that he be set ahead of every carnal love. primo ponit exhortationem; And first, he sets out the exhortation; secundo utilitatem inde sequentem, ibi qui recipit vos, me recipit. second, the practical gain which follows from it, at he who receives you, receives me. 890. Et ponit tres gradus. Naturale enim est quod homo diligat patrem, sed magis naturale quod pater filium diligat: item plus naturale quod diligat seipsum. 890. And he sets out three steps For it is natural that a man should love his father, but more natural that a father should love his son; similarly, it is more natural that he should love himself. Quare ergo pater plus diligit filium, quam e converso? Assignant quidam rationem, quia pater habet plus scire de filio, si sit filius, quam filius de patre. Item quanto aliquis diutius adhaeret alicui, tanto magis radicatur in amore eius. Item alia ratio, quia unusquisque magis diligit se quam alium. Sed filius est quaedam pars separata ab eo, pater autem non est pars filii; ideo et cetera. Item naturale est quod unumquodque diligat facturam suam. Sed diversitas est secundum aliquos, quia quoad aliquid filius magis diligit patrem: naturaliter enim fit descensus a patre in filium, tamen naturaliter filius subditus est patri; ideo pater naturaliter diligit filium, etiam pater spiritualis, ut habetur I Cor. IV, v. 14: non ut confundam vos, hoc scribo, sed ut filios carissimos moneo. Sed filii naturaliter subiecti sunt patri; ideo naturaliter honorant patrem, et magis irascuntur de iniuria patri illata quam sibi, et magis appetunt gloriam patri quam sibi; Prov. XVII, 6: gloria filiorum patres eorum. Why then does a father love his son more than the other way around? Some give as a reason that the father has more knowledge about the son, if he is his son, than the son about the father. Similarly, the longer someone clings to someone, the more he is rooted in his love. And another reason, that each man loves himself more than another. But a son is a certain part separated from the father, while the father is not a part of the son. Similarly, it is natural that each man love his own deeds. But according to some there is a diversity of loves, for the son loves the father more in a certain respect: for there is naturally a descent from the father into the son, yet the son is naturally subjected to the father. Therefore the father naturally loves the son, even a spiritual father, as is found, I write not these things to confound you; but I admonish you as my dearest children (1 Cor 4:14). But sons are naturally subjected to their father, so they naturally honor the father, and are more angered over an injury to the father than over an injury to themselves, and they desire glory for the father more than for themselves; the glory of children are their fathers (Prov 17:6). Unde qui amat patrem aut matrem plusquam me, non est me dignus, quia ipse est Deus. Deus autem prae cunctis est diligendus; Iob XXXII, 21: non accipiam personam viri, et Deum homini non aequabo. Deus enim ipsa bonitas est; ideo magis amandus. Non est ergo me dignus qui amat patrem aut matrem plusquam me. Hence, he who loves father or mother more than me, is not worthy of me, because he himself is God. Now, God is to be loved before all; I will not accept the person of man, and I will not level God with man (Job 32:21). For God is goodness itself; therefore he is to be loved more. Therefore, he who loves father or mother more than me, is not worthy of me. 891. Et qui amat filium aut filiam et cetera. Quare diligit filius patrem? Dicendum, quod quicquid habet filius, habet a patre: habet enim a patre nutrimentum et doctrinam. Et hoc non potest filius dare patri; sed quae filius recipit a patre, abundantius recipit a Deo. Ipse enim docet nos, ut habetur Iob c. XXXV, 11: qui docet nos super iumenta terrae, et super volucres caeli erudit nos et cetera. Item pascit nos, ut dicitur in Gen. de Iacob. Item conservat nos in perpetuitatem. Et hoc magis habet a Deo homo quam filius a patre. Ideo semper magis est diligendus Deus. Scio quod Redemptor meus vivit, et in novissimo die de terra surrecturus sum, et rursum circumdabor pelle mea, et in carne mea videbo Deum meum, Iob XIX, 25. 891. And he who loves son or daughter more than me. Why does a son love his father? One should say that whatever a son has, he has from his father: for he has nourishment and teaching from his father. And a son cannot give this to his father; but what a son receives from a father, he receives more abundantly from God. For he himself teaches us, as is found, who teaches us more than the beasts of the earth, and instructs us more than the fowls of the air (Job 35:11). Likewise, he feeds us, as is said in Genesis about Jacob. Likewise, he keeps us safe for ever. And a man has this more from God than a son from a father. Therefore God should always be loved more. For I know that my Redeemer lives, and in the last day I will rise out of the earth. And I will be clothed again with my skin, and in my flesh I will see my God (Job 19:25–26). 892. Et qui non accipit crucem suam. Ita dictum est quod qui amat patrem etc. immo dico plus: qui amat seipsum plusquam me, non est me dignus. Quia nihil potest replere totum affectum nisi Deus. Et ideo Deut. VI, 5: diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, ex tota fortitudine tua. 892. And he who takes not up his cross. Thus it was said above that he who loves his father or his mother more than me is not worthy of me. But I say more: he who loves himself more than me is not worthy of me. Because nothing can fill one’s whole desire but God. And therefore, you shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength (Deut 6:5). Unde dicit qui non accipit crucem suam et sequitur me, non est me dignus. Intelligit, quod qui non est paratus etiam mortem pati propter veritatem, et illam maxime mortem, scilicet mortem crucis non est me dignus: immo etiam debet gloriari de cruce, sicut habetur ad Gal. ult., 14: mihi autem absit gloriari nisi in cruce Domini. Hence he says, and he who takes not up his cross, and follows me, is not worthy of me. He understands that he who is not prepared even to suffer death for the truth, and that the worst of deaths, namely the death of the cross, is not worthy of me: but rather he should even glory in the cross, as is said, but God forbid that I should glory, save in the cross of our Lord Jesus Christ (Gal 6:14). Et in hoc praenuntiat mortem suam, et modum mortis; I Pet. II, 21: Christus passus est pro nobis, vobis relinquentes exemplum, ut sequamini vestigia eius. And in this he foretells his own death, and the manner of his death; for unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps (1 Pet 2:21). 893. Item aliter exponitur. Quia ille crucem accipit, qui carnem affligit, ut habetur ad Gal. V, 24: qui Christi sunt, carnem suam crucifixerunt cum vitiis et concupiscentiis suis et cetera. Item crux fertur in corde, quando contristatur pro peccato, ut dicebat Apostolus, II Cor. XI, 29: quis scandalizatur, et ego non uror? 893. Likewise, it is explained in another way. For he takes up the cross who afflicts the body, as is found, and they that are Christ’s, have crucified their flesh, with the vices and concupiscences (1 Pet 2:21). Similarly, the cross is born in the heart, when one sorrows over sin, as the Apostle says, who is scandalized, and I am not on fire? (2 Cor 11:29). Item non sufficit istud, nisi sequatur Dominum. Unde et sequitur me. Si ieiunas, si compateris proximo, non propter me, non es me dignus. Magnum est enim sequi Dominum, ut habetur Eccli. XXIII, 38: gloria magna est sequi Dominum. And this is not enough unless he follows the Lord. Hence, and follows me. If you fast, if you have compassion on your neighbor, not for my sake, you are not worthy of me. For it is a great thing to follow the Lord, as is said, it is great glory to follow the Lord (Sir 23:38). 894. Sed possent dicere, quid inde habebimus? Ideo ostendit poenam inobedientium; unde dicit qui invenit animam suam, perdet eam. Anima sumitur pro vita. Aliquis quando est in periculo amittendi denarios, consuevit dicere: amisi denarios; et si liberetur a periculo, dicit se invenisse denarios. Similiter si aliquis est in periculo corporis, et aliqua occasione liberatur, dicit invenisse vitam suam. Qui ergo invenit vitam suam, et in periculo fuerit propter me, et neget me, ut inveniat vitam, non est me dignus. Et qui perdiderit animam, idest vitam, idest si exposuerit se morti propter me, inveniet eam; Prov. c. VIII, 35: qui me invenerit, inveniet vitam, et hauriet salutem a Domino. 894. But they could say, what will we get from this? So he shows the punishment of disobedience; hence he says, he who finds his soul, will lose it. Soul is used for life. Often when someone is in danger of losing money, he says: I have lost money; and if he is freed from the danger, says that he has found money. Similarly, if someone is in danger of losing his body, and is freed by some occurance, he says that he has found his life. Therefore, he who finds his life, and is in danger on my account, and denies me to find life, is not worthy of me. And he who will lose his soul, i.e., life, i.e., if he exposes himself to death, for me, will find it. He who will find me, will find life, and will have salvation from the Lord (Prov 8:35). 895. Qui recipit vos, me recipit. Hic ponit remedium. Tu dicis quod ita faciamus. Unde poterimus vivere? Da nobis indulgentiam. Sicut Papa dat legatis potestatem indulgendi, ita dat Dominus mercedem recipientibus eos. Et ponit tria, quorum duo pertinent ad minores. Dicit ergo. Qui recipit vos, me recipit: quia Deum habebunt, quia vos estis membra mea, quia membrum de membro. Unde me recipit. 895. He who receives you, receives me. Here he sets forth the remedy. You say that we should act this way. How will we be able to live? Give us pardon! Just as the Pope gives his legates the power to pardon, so the Lord gives a reward to those who receive them. And he sets forth three things, of which two pertain to subordinates. He says then: he who receives you, receives me, because they will have God, since you are my members, since a member comes from a member. Hence, he receives me. Sed possent dicere: tu es pauper: non est magnum recipere pauperem, sive te. Immo qui me recipit, recipit eum qui me misit, quia, sicut habetur Io. V, 23, qui honorificat Filium, honorificat et Patrem meum. Magnum est Deum habere hospitem, sicut Abrahae reputatum est ad laudem, ut habetur Hebr. c. XIII, 2. But they could say: you are a poor man; it is no great thing to receive a poor man, or you. On the contrary, he who receives me, receives him who sent me, because, as is found, he who honors not the Son, honors not the Father (John 5:23). It is a great thing to have God as a guest, just as it is reckoned to Abraham’s praise (Heb 13:2). 896. Item aliud consequetur, scilicet mercedem prophetae. Unde qui recipit prophetam in nomine prophetae, mercedem prophetae accipiet. Duo excellentia sunt in propheta. Scilicet prophetia, Ioel II, 28: effundam de spiritu meo super omnem carnem, et prophetabunt filii vestri, et filiae vestrae, item donum iustitiae; I ad Cor. I, 30; ex ipso autem vos estis qui factus est nobis sapientia et iustitia. Qui recipit prophetam in nomine prophetae. Potest sic intelligi: qui recipit prophetam in nomine prophetae, idest eo quod propheta est, mercedem prophetae recipiet. 896. And another thing follows, namely the prophet’s reward. Hence, he who receives a prophet in the name of a prophet, will receive the reward of a prophet. There are two excellences in a prophet. Namely prophecy; I will pour out my spirit upon all flesh: and your sons and your daughters will prophesy (Joel 2:28); and the gift of justice; but of him are you in Christ Jesus, who of God is made unto us wisdom, and justice, and sanctification, and redemption (1 Cor 1:30). He who receives a prophet in the name of a prophet. It can be understood in this way: he who receives a prophet in the name of a prophet, i.e., because he is a prophet, will receive the reward of a prophet. Vel aliter. Tu dicis quod recipiamus apostolos: sed venient aliqui pseudoprophetae, vel pseudoapostoli. Ideo dicit: non facio vim de veritate, sed de nomine. Quia qui in nomine prophetae recipit, mercedem habebit. Et quam? Eamdem quam haberes si verum prophetam reciperes. Unde dicit mercedem prophetae, idest quam haberet pro propheta. Or in another way: you say that we will receive the apostles; but there will come pseudoprophets, or pseudoapostles. So he says: I do not put a great weight on the truth, but on the name. Because he who receives in the name of a prophet will have the reward. And what reward? The same which you would have if you were to receive a true prophet. Hence he says, the reward of a prophet, i.e., that which one would have for a prophet.