1145. Servi autem dixerunt. Hic dicitur quod servi moventur zelo ad extirpationem malorum. Vis, imus, et colligimus ea? 1145. And the servants said to him. Here it says that the servants are moved with zeal to wipe out the evil men. Do you wish us to go and gather it up? Dicuntur hic de ipsis duo laudabilia, quia moventur ad destruendum malum; I ad Cor. c. V, 13: auferte malum ex vobis ipsis. Item aliud laudabile, quia hoc facere nolunt proprio motu, sed iussu Domini; unde Tob. IV, v. 20: omni tempore benedic Deum, et omnia consilia tua in ipso permaneant. Two praiseworthy things are said about these men here, because they are moved to the destruction of evil; put away the evil one from among yourselves (1 Cor 5:13). Likewise another praiseworthy thing, because they do not want to do this by their own proper motion, but by the Lord’s command; hence bless God at all times: and desire of him to direct your ways (Tob 4:20). 1146. Et ait illis. Nota, hoc est tertium, scilicet de sustinentia malorum; de hoc Eccle. VIII, 11: etenim quia cito non profertur contra malos sententia, filii hominum absque timore perpetrant mala. Et 1146. And he said. Notice, this is the third, namely about putting up with the evil men; about this, for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11). And primo ostendit propositum; first, he makes clear the thing at hand; secundo rationem assignat; second, he gives the reason; tertio ponit terminum sustinentiae, quia semper non sustinebit. third, he sets down a limit to the toleration, because he will not always put up with them. 1147. Dicit ergo non, idest non volo quod colligatis adhuc; II Petr. ult., 9: non tardat Dominus promissionem suam, sed patienter expectat. 1147. He says then, no, i.e., I do not wish that you should collect them yet; the Lord . . . deals patiently for your sake, not willing that any should perish (2 Pet 3:9). 1148. Ne forte, hic ponit rationem. Et prima fronte notare debetis, quod bonum est magnum, et victoriosum supra malum, quia bonum potest esse sine malo, malum autem non sine bono; ideo sustinet Dominus multa mala, ut veniant vel etiam ne pereant multa bona. Ideo dicit ne forte colligentes zizania, idest malos, vel haereticos etc., eradicetis simul et triticum. 1148. Lest perhaps; here he sets forth the reason. And in the first part you should note that the good is great and victorious over evil, because good can be without evil, but not evil without good. Therefore, the Lord puts up with many evils that many goods might come, or also lest they perish. Therefore he says, no, lest perhaps gathering up the weeds, i.e., the evil men, or heretics, you root up the wheat also together with it. 1149. Quatuor de causis contingit quare mali non debeant eradicari propter bonos. Una causa est, quia per malos exercitantur boni; I Cor. XI, 19: oportet haereses esse, ut qui probati sunt, manifesti fiant in vobis; Prov. XI, 29: qui stultus est, serviet sapienti. Si non fuissent haeretici, non claruisset scientia sanctorum, Augustini, et aliorum. Unde qui vellet malos eradicare, eradicaret et multa bona. 1149. There are four reasons why evil men should not be wiped out for the sake of good men. One reason is because good men are exercised by the evil; for there must be also heresies: that they also, who are approved, may be made manifest among you (1 Cor 11:19); The fool shall serve the wise (Prov 11:29). If there had not been heretics, the knowledge of the saints, of Augustine and of others, would not have shone forth. Hence he who would wipe out evil men would wipe out many good things as well. Item contingit quod qui modo malus est, postea bonus fit, ut Paulus. Unde si occisus fuisset Paulus, careremus doctrina tanti magistri, quod absit. Ideo si vis eradicare, eradicabis simul et triticum, scilicet eum, qui erit triticum; Ps. LXVII, 23: dixit Dominus, ex Basan convertam, convertam in profundum maris. Likewise, it happens that one who for a while is evil afterwards becomes good, like Paul. Hence if Paul had been killed, we would lack the teaching of so great a master, which God forbid. Therefore, if you wish to wipe them out, you will wipe out at the same time the wheat also, namely him who will be wheat; the Lord said: I will turn them from Basan, I will turn them into the depth of the sea (Ps 67:23). Tertia ratio, quia aliqui videntur mali, et non sunt; ideo si velles evellere malos, statim multos bonos extirpares. Et hoc apparet, quia noluit Deus quod colligerentur, donec ad perfectam maturitatem pervenirent; unde I ad Cor. IV, 5: nolite ante tempus iudicare. The third reason is because some men seem evil and are not; therefore if you wish to root up evil men, right away you will wipe out many good men. And this is clear, because God did not will that they should be gathered until they came to perfect maturity; hence, therefore judge not before the time (1 Cor 4:5). Quarta ratio est, quia aliquis quandoque est magnae potestatis; ideo si excludatur, trahit multos secum, et sic cum illo malo multi pereunt. Ideo congregatio non excommunicatur, nec princeps populi, ne cum uno multi cadant. De tali intelligitur quod dicitur in Apocalypsi XII, 4, quod draco traxit tertiam partem stellarum secum et cetera. Et Gen. c. XVIII, 25: absit a te ut hanc rem facias, et occidas iustum cum impio. The fourth reason is that sometimes someone has great power; so if he were cut off, he would drag many with him, and thus with the evil man many would perish. Therefore the congregation is not excommunicated, nor the prince of a people, lest with one man many should fall. About such men is understood what is said, that the dragon dragged a third part of the stars with him (Rev 12:4). And far be it from you to do this thing, and to slay the just with the wicked (Gen 18:25). 1150. Sed numquid semper parcetur eis? Non, sed usque ad tempus; unde dicit sinite utraque crescere usque ad messem et cetera. Similis sententia habetur Apoc. ult., 11: qui nocet, noceat adhuc, et qui in sordibus est, sordescat adhuc. 1150. But will he always spare them? No, but only for a time; hence he says, allow both to grow until the harvest. A similar thought is found: he who hurts, let him hurt still: and he who is filthy, let him be filthy still (Rev 22:11). 1151. Sinite utraque crescere usque ad messem. Contra istam sententiam obiicitur, quia dicitur Is. I, 16: auferte malum cogitationum vestrarum et cetera. Item I Cor. V, v. 7: expurgate vetus fermentum, ut sitis nova conspersio sicut estis azymi et cetera. Quid ergo dicit sinite et cetera? 1151. Allow both to grow until the harvest. Against this sentence it is objected: take away the evil of your devices from my eyes, cease to do perversely (Isa 1:16). Likewise, purge out the old leaven, that you may be a new paste, as you are unleavened (1 Cor 5:7). Why then does he say, allow both to grow until the harvest? Chrysostomus dicit quod loquitur de occisione. Unde haeretici non sunt occidendi, quia inde multa mala sequerentur. Augustinus in epistola quadam dicit, quod fuit sibi visum aliquando quod non deberent occidi; sed post experimento didicit quod multi convertuntur per violentiam: Dominus enim quosdam violenter trahit, sicut traxit Paulum. Unde iste coacte conversus plus profecit quam omnes alii qui voluntarie crediderunt. Et hanc opinionem, vel quaestionem, tractavit Augustinus. Unde secundum sententiam Chrysostomi, si non possit sine periculo, non debet fieri, sed ubi maius periculum timetur. Chrysostom says that he speaks about killing. Hence heretics should not be killed, because many evils would follow from that. Augustine says in a certain epistle that for a while it seemed to him that they should not be killed; but afterward he learned by experience that many are converted by violence; for the Lord draws certain men violently, as he drew Paul. Whence this man, forcibly converted, was more profitable than many others who believed voluntarily. And Augustine investigated this opinion or question. Hence according to Chrysostom’s thought, if it cannot be done without danger, it should not be done, but only where a greater danger is feared. Et hoc patet inducendo in omnibus, quia etsi mali sunt, prosunt ad exercitationem. Quia tamen magis timendum est ne evangelica doctrina per eos in aliis pereat, ideo et cetera. Item aliqui qui modo sunt mali, fiunt post boni. Verum est quod statim non debent occidi, sed, sicut habetur ad Titum III, 10, haereticum post primam et secundam monitionem devita. And this is clear by induction from all the particulars, because even if they are evil, they are useful for exercise. Nevertheless, because one should fear even more lest the evangelical teaching perish in others through them, the conclusion follows. Likewise, some men who are evil for a while become good afterward. It is true that they should not be killed right away, but, as is said, a man that is a heretic, after the first and second admonition, avoid (Titus 3:10). Ad aliud quod tertio opponitur, quia scilicet multi videntur mali qui sunt boni, verum est, si fieret indiscrete, sicut habetur I ad Tim. IV. As regards something which is opposed to the third thing, namely that many seem evil who are good, this is true, if they become indiscreet (1 Tim 4). Item quod dictum est, quod princeps populi excommunicari non debet, si videas quod maius sit scandalum si excommunicetur quam in eo quod delinquit, non debet excommunicari; sed si aliquid egisset quod esset ad periculum fidei, sine dubio excommunicari debet, quodcumque inde accidat damnum. Likewise, what was said, that the prince of a people should not be excommunicated, if you should see that there will be a greater scandal if he is excommunicated than in the fact that he does wrong, he should not be excommunicated; but if he had done something which was dangerous to the faith, without doubt he should be excommunicated, whatever damage might come from it. 1152. Et in tempore messis dicam messoribus et cetera. Supra Dominus exposuit parabolice originem boni et mali, et processum utriusque, hic agitur de similitudine utriusque. Et 1152. And in the time of the harvest I will say to the reapers. Above, the Lord explained in a parable the origin of good men and of evil, and the progress of each; here he treats of a similitude of both. And primo ponitur tempus finis; first, the time of the end is set down; secundo ponuntur ministri; second, the ministers are set down; tertio modus et ordo, quorum unumquodque ordinatur ad finem. third, the manner and order, each of which is ordered to the end. 1153. Tempus tangitur, cum dicitur in tempore messis et cetera. Tempus messis est tempus collectionis fructus, qui expectatur ex seminibus. 1153. The time is touched upon when it says, in the time of the harvest. The time of the harvest is the time of collecting the fruit which is expected from the seeds. Duplex est autem collectio: una in Ecclesia praesenti, alia in caelesti. Et ideo duplex est messis: quaedam congregationis fructuum in praesenti; de hac Io. IV, 35: levate oculos vestros, et videte regiones, quoniam albae sunt iam ad messem. Item tempus messis in triumphanti Ecclesia; unde infra, eodem dicitur, quod messis est consummatio saeculi; ergo usque ad illud tempus differtur. Now, there are two collections: one in the present Church, another in the heavenly. And therefore, there are two harvests: one of the gathering of fruit in the present; concerning this: behold, I say to you, lift up your eyes, and see the countries; for they are white already to harvest (John 4:35). Likewise, the time of the harvest in the Church triumphant; hence below, it is said by this same evangelist that the harvest is the end of the world (Matt 13:39). Therefore it is put off until that time. 1154. Qui sunt ministri? Messores. Unde dicam messoribus. Messores primae messis fuerunt apostoli: ipsi enim collegerunt et converterunt totum mundum, de quibus Io. IV, 38: misi vos metere quod non seminastis. In secunda messe messores erunt angeli; Apoc. XIV, 15 dictum est cuidam angelo: mitte falcem tuam, et mete: quia venit hora ut metatur, quoniam aruit messis terrae et cetera. Quae enim mediante Deo fiunt, credendum quod fiant ministerio angelorum; unde dicitur de angelis Ps. CII, 21: ministri eius, qui facitis voluntatem eius. 1154. Who are the ministers? The reapers. Hence, I will say to the reapers. The reapers of the first harvest were the apostles, for they themselves gathered and converted the whole world, of whom John says, I have sent you to reap that in which you did not labor (John 4:38). In the second harvest, the reapers will be angels; it is said to a certain angel: thrust in your sickle, and reap, because the hour is come to reap: for the harvest of the earth is ripe (Rev 14:15). For those things which come about by one mediating to God, one should believe that they come about by the ministry of the angels; hence it says of the angels, you ministers of his that do his will (Ps 102:21). 1155. Sed videamus ordinem, et quo modo assequantur finem, et quem finem. Et 1155. But let us see the order, and in what manner the end is attained, and what end. And primo de malis; first, concerning the evil men; secundo de bonis. second, concerning the good. 1156. De malis sciendum, quod primo colliguntur; secundo alligantur; tertio comburuntur. 1156. Concerning the evil, one should know that first, they are gathered; second, they are bound; third, they are burned. In primo est separatio malorum a bonis. Quamdiu durat tempus istud, mali cum bonis sunt, zizania cum tritico, lilium inter spinas, ut habetur Cant. II, 2; infra XXV, 31: cum venerit filius hominis, separabit bonos a malis, haedos ab agnis. Unde dicit colligite primum zizania et cetera. Modo quasi indiscrete accidunt bona et mala bonis et malis: et hoc est quod dicitur Eccle. IX, 3, quod hoc pessimum est inter omnia, quae sub caelo fiunt, quia eadem cunctis eveniunt; sed tunc bona reddentur bonis, et mala malis. Ne ergo involvantur, oportet quod separentur et alligentur. In the first, there is the separation of the evil from the good. However long that time lasts, the evil are with the good, the weed with the wheat, the lily among the thorns, as it is said (Song 2:2); below, and when the Son of man will come . . . he will separate them one from another, as the shepherd separates the sheep from the goats (Matt 25:31–32). Hence he says, gather up the weeds first. Good things and bad things happen to good men and bad men in an indiscriminate manner, so to speak; and this is what is said, that this is a very great evil among all things that are done under the sun, that the same things happen to all men (Eccl 9:3); but at that time good things will be rendered to good men, and evil things to evil men. So lest they get entangled, it is necessary that they be separated and bound. Unde et alligate ea. In alligatione perpetuitas poenae signatur; Ps. CXLIX, 8: ad alligandos reges eorum in compedibus etc.; infra XXII, 13: ligatis manibus et pedibus, proiicite eum in tenebras exteriores, quod signat impoenitentiam et irrevocationem aeternae damnationis. In fasciculos. Omnes erunt separati a visione Dei: poena damni erit aequalis omnibus, ideo ponentur in fasciculos, sicut habetur Lev. XIII, ubi docetur discernere inter sanguinem et sanguinem, inter lepram et lepram; et Is. XXVII, 8: in mensura contra mensuram. Hence, and bind it. In the binding is indicated the everlastingness of the punishment; to bind their kings with fetters (Ps 149:8). Below, bind his hands and feet, and cast him into the exterior darkness (Matt 22:13), which indicates the impenitence and irrevocation of eternal damnation. Into bundles. They all will be separated from the vision of God: the punishment of the damned will be equal for all. For this reason they will be put into bundles, as is said in Leviticus, where it teaches how to discern between blood and blood, between leper and leper (Lev 13); and in measure against measure (Isa 27:8). Et ad quid? Ad comburendum, idest igni aeterno tradentur. De isto dicitur Lc. XVI, v. 24: quia crucior in hac flamma. And for what? To burn, i.e., they will be handed over to eternal fire. About this fire it says, for I am tormented in this flame (Luke 16:24). 1157. Deinde cum dicitur triticum autem congregate in horreum meum, ponitur finis bonorum, et, e contrario, tria ponuntur, scilicet puritas, et unitas, et tranquillitas. 1157. Then when it says, but gather the wheat into my barn, the end of the good men is set down, and, by way of contrast, three things are set down, namely purity and unity and tranquility. Puritas, cum dicitur triticum. Sed notate quod zizania fuit colligata, ideo non fuit excussa, triticum vero fuit excussum. Et hoc significat quod mali cum suis inquinamentis in infernum mittentur; sed boni penitus erunt purgati; Is. XXXV, 8: via sancta vocabitur, non transibit per eam pollutus. Purity, when it says, wheat. But notice that the weeds were bound, and so were not shaken out, but the wheat was shaken out. And this signifies that the evil men with their defilements will be cast into hell; but the good men will be thoroughly purged. It will be called the holy way: the unclean will not pass over it (Isa 35:8). Item est inter eos unitas; unde congregate. Inter malos semper sunt iurgia, ideo non habent unitatem; sed boni congregantur; Ps. XLIX, 5: congregate illi sanctos eius, qui ordinant testamentum eius super sacrificia etc.; et infra XXIV, 28: ubi corpus, ibi congregabuntur et aquilae. Likewise, there is unity among them; hence gather. Among evil men there are always quarrels, so they do not have unity; but the good are gathered together. Gather together his saints to him: who set his covenant before sacrifices (Ps 49:5), and below, wherever the body will be, there will the eagles also be gathered together (Matt 24:28). Item erit inter eos tranquillitas; unde dicit in horreum meum. Horreum fit ad conservationem messis; sic illa patria erit horreum sanctorum, ubi erunt cum laude et laetitia sempiterna, ut habetur Is. XXXV, 10. Likewise there will be among them tranquility; hence he says, into my barn. A barn is made for the preservation of the harvest; even so this homeland will be a barn for the saints, where they will be with eternal praise and joy, as is said (Isa 35:10).