1 At that time Jesus went through the corn on the sabbath: and his disciples being hungry, began to pluck the ears, and to eat.
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VERS. 1.-- *At that time.* The preaching and the miracles of one year, done before John's question, having been related, he passes over to those things which were done in another year, namely, after John's death, when now in all things Christ is contradicted. *Being hungry,* etc. Because, as another evangelist says, they had not even room to eat, for the crowds: on account of their exceeding importunity. The other Evangelists add: *that they rubbed them with their hands*. Whence also it is said to Peter: *Slaughter and eat*.
2 And the Pharisees seeing them, said to him: Behold thy disciples do that which is not lawful to do on the sabbath days.
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VERS. 2.-- *It is not lawful.* According to the precept of the law. But because another scripture says: *I choose mercy rather than sacrifice*, it was better to free a man from the peril of famine than to offer sacrifice to God, since the victim that pleases is the salvation of men. Of the wasting of the crops they bring no charge, because by the law it is lawful to eat thereof.
3 But he said to them: Have you not read what David did when he was hungry, and they that were with him:
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VERS. 3.-- *But he said,* etc. In this deed we are taught nothing else, save that we should understand the sabbath not according to the letter, but spiritually. *Have ye not read.* If David and Abimelech are not reproved, each of whom transgressed the commandment of the law under a probable necessity, and here the cause of hunger is like theirs, why do you not approve the same in the apostles?
4 How he entered into the house of God, and did eat the loaves of proposition, which it was not lawful for him to eat, nor for them that were with him, but for the priests only?
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VERS. 4.-- *The loaves of proposition.* Which signified that the priestly food would pass over into the use of the peoples. Or because we ought all to imitate priests. Or because we are all priests.
5 Or have ye not read in the law, that on the sabbath days the priests in the temple break the sabbath, and are without blame?
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VERS. 5.-- *That on the sabbaths the priests.* Here he shows that the sabbath is violated without necessity by those very men who bring the charge. One example is given of the royal power, from David: another of the priestly, from those who by the ministry of the temple violate the sabbath, so that much less does the crime of the ears of corn plucked on the sabbath pertain to him who is the true king and priest and lord of the sabbath.
6 But I tell you that there is here a greater than the temple.
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VERS. 6.-- *But I say to you.* As if he should say: If the figurative temple could defend the priests that served it, why cannot the spiritual defend the disciples that believe in it?
7 And if you knew what this meaneth: I will have mercy, and not sacrifice: you would never have condemned the innocent.
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VERS. 7.-- *But if.* And that he might show you that all things contain the figure of the time to come, he added: *But if you knew,* that is, that God has appointed to free the people by grace, and not by outward observances, you would not reprove mine, if they let the old things go.
8 For the Son of man is Lord even of the sabbath.
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VERS. 8.-- *For he is Lord.* If David when he was fed, and the priests who violate the sabbath by the ministry of the temple, are without crime, how much more the Son of man, who is the true king and priest and lord of the sabbath?
9 And when he had passed from thence, he came into their synagogues.
10 And behold there was a man who had a withered hand, and they asked him, saying: Is it lawful to heal on the sabbath days? that they might accuse him.
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VERS. 10.-- *And behold a man.* This man is said to have been a mason, because the hand to which the care of the spiritual building had been committed was withered until the time of Christ. *Behold a man having a hand,* etc. It signifies the human race dried up in the fruitfulness of good work, in requital for the hand stretched out to the apple, which hand the innocent hand stretched out upon the cross healed. Well was the hand withered in the Synagogue, because where the gift of knowledge is greater, there the transgressor lies under a greater fault. *They asked.* Because he had excused the disciples concerning the violation of the sabbath by a probable example, they wish to accuse him himself, so that, if he should not heal, they may charge him with cruelty or with weakness: or if he should heal, with transgression. *On the sabbaths,* etc. Chiefly on the sabbaths does Jesus teach and work, not only on account of the special sabbath, but also on account of the more crowded gathering of the people, seeking the salvation of all.
11 But he said to them: What man shall there be among you, that hath one sheep: and if the same fall into a pit on the sabbath day, will he not take hold on it and lift it up?
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VERS. 11.-- *What man shall there be.* By a fitting example he resolves the question, that he may show that they violate the sabbath in a work of covetousness who charge him with violating it in a work of charity. He reproves those who interpret the law ill, who say that on the sabbath one must keep holiday from good works. But one must keep holiday from evil ones only; whence it is said: *Ye shall not do any servile work therein*. That is, sin. So also in the eternal rest they shall keep holiday from evil things only, not from good.
12 How much better is a man than a sheep? Therefore it is lawful to do a good deed on the sabbath days.
13 Then he saith to the man: Stretch forth thy hand; and he stretched it forth, and it was restored to health even as the other.
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VERS. 13.-- *Stretch forth.* Because nothing avails more for healing than largeness in almsgiving, whence it is said: *Let not thy hand be stretched out to receive, but closed to give*. For in vain does he spread out his hands to God when about to entreat for his sins, who does not stretch them out to the poor according to his power. *As the other.* Man before the coming of Christ had his right hand feeble, because he was sluggish toward almsgiving: his left hand sound, because he was intent upon his own advantage: but at Christ's coming the right hand is healed like the left: because what he had gathered greedily, he now distributes in charity.
14 And the Pharisees going out made a consultation against him, how they might destroy him.
15 But Jesus knowing it, retired from thence: and many followed him, and he healed them all.
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VERS. 15.-- *He departed thence.* Mark the example: *If they have persecuted you in one city, flee into another*. *They followed.* The learned, when they have seen his miracles, persecute; the unlearned, led by his repute, follow him in love, whence also they deserve to be healed.
16 And he charged them that they should not make him known.
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VERS. 16.-- *And he charged.* Not out of fear, lest being betrayed he should be killed, but sparing the Jews, lest out of envy they should be slaughtered in the face of his innocence and meekness. Here he instructs us mystically, that when we make much of anything, we should not seek praise abroad.
17 That it might be fulfilled which was spoken by Isaias the prophet, saying:
18 Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles.
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VERS. 18.-- *My soul.* By the soul every affection is shown.
19 He shall not contend, nor cry out, neither shall any man hear his voice in the streets.
20 The bruised reed he shall not break: and smoking flax he shall not extinguish: till he send forth judgment unto victory.
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VERS. 20.-- *The reed.* The Jews, yielding to every wind, who by disagreeing among themselves have been scattered, he will not straightway condemn, but will bear with them. *The bruised reed.* He who does not stretch out a hand to one that sins, nor bear his brother's burden, breaks the bruised reed. And he who despises the small spark of faith in the little ones, quenches the smoking flax: which Christ did not do, who came rather to seek that which had perished; for he kept patience, until the judgment that was being carried on in him should come through to victory, and, the prince of the world being cast out, he should return to his kingdom, sitting at the right hand of the Father, until he put his enemies under his feet. *Smoking flax.* The Gentiles, whom, the ardour of the natural law being well-nigh quenched, the most bitter smoke of error, and hurtful of odour, wrapped about: whom he did not quench, but from a small spark he roused up into a great burning of the fire of God. *Until.* So long does his preaching, overcome by no snares, shine to the world, until he set judgment in the earth, and this be fulfilled: *Thy will be done, as in heaven and in earth.*
21 And in his name the Gentiles shall hope.
22 Then was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw.
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VERS. 22.-- *And he healed.* Three signs were wrought together, which are also wrought daily in the conversion of men, that, the demon being cast out, they may see the light of faith and praise God.
23 And all the multitudes were amazed, and said: Is not this the son of David?
24 But the Pharisees hearing it, said: This man casteth not out devils but by Beelzebub the prince of the devils.
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VERS. 24.-- *In Beelzebub.* Beel, that is, Baal: of flies, on account of the filth of the sacrificial blood: he is the god of Accaron, by which name they call the prince of the demons.
25 And Jesus knowing their thoughts, said to them: Every kingdom divided against itself shall be made desolate: and every city or house divided against itself shall not stand.
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VERS. 25.-- *Every kingdom.* He convicts them by a necessary dilemma. For either Christ casts out demons by the power of God, or in the prince of the demons. If by the power of God, they accuse him in vain. If in the prince of the demons, his kingdom is divided, and shall not stand: and therefore let them withdraw from his kingdom: which he hints that they have chosen for themselves, while they do not believe in him.
26 And if Satan cast out Satan, he is divided against himself: how then shall his kingdom stand?
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VERS. 26.-- *And every city.* The same reason holds of a city and of a house as of a kingdom. The city Jerusalem, ever glorious, after it blazed out against Christ and against the Apostles, division being made, fell in destruction.
27 And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges.
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VERS. 27.-- *And if I in Beelzebub.* If the casting out of demons in your sons is ascribed to God and not to demons, why in me does the same work not have the same cause? *They themselves,* etc. The contemptible things of the world, in which the holy simplicity of my power appears. Or rather thus: The sons, that is, the Apostles, who were well aware in themselves that they had learned nothing of evil art from him: therefore they themselves are the witnesses of my judgment, judging the twelve tribes of Israel.
28 But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you.
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VERS. 28.-- *But if I.* That member: *If I cast out demons in Beelzebub,* has been carried through to many absurdities; now the other member of the dilemma is handled. *But if I in the spirit of God.* Here Luke says: *in the finger*. The Holy Spirit is called a finger, on account of the parcelling out of gifts. By the kingdom of God, either he means himself. Whence elsewhere: *There hath stood among you one whom you know not*. Or the kingdom which John and Jesus himself preached. *Do penance: for the kingdom of heaven shall draw near*. There is also a third kingdom, that of Holy Scripture, which is taken away from the Jews and given to a nation bringing forth the fruit thereof. Or the kingdom, that is, all the parts of the world, which he distributed to the Apostles and their successors to be converted.
29 Or how can any one enter into the house of the strong, and rifle his goods, unless he first bind the strong? and then he will rifle his house.
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VERS. 29.-- *Or how can.* The Lord therefore shows by a plain parable that he is not in concord with the demons in a deceitful working, as they falsely charged, but that by the power of his divinity he was freeing men from the demon; and therefore they commit a great crime who cried that what they had recognized to be of God was of the devil. For neither can they be in concord: they whose works are diverse. Whence he adds: *He that is not with me,* etc. *His house.* Or the house, that is, all the parts of the world, which he distributed to the Apostles and their successors to be converted.
30 He that is not with me, is against me: and he that gathereth not with me, scattereth.
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VERS. 30.-- *He that is not with me,* etc. That is, he who does works unlike mine is contrary to me: he draws to vices, I to virtues.
31 Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven.
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VERS. 31.-- *Every sin and blasphemy.* What is contracted by human frailty is remissible, if the congregation be not forsaken. But if by diabolical obstinacy there is never a return from dispersion to the congregation, the sin is judged indissoluble. * Every sin.* Not all sins are remitted to all, but to these, etc., *as far as* asserting that all shall obtain pardon after the universal judgment, though many ages have passed. *But the Spirit.* He who manifestly understands the works of God, since he cannot deny their power, if goaded: out of envy he accuses, and says that it is Beelzebub, to him it shall not be forgiven. Not that remission would be denied even to him if he should repent: but because this blasphemer, his own evil merits requiring it, as he will never come to remission, so neither will he come to repentance. As John the evangelist says of certain men blinded by the desert of their blasphemy: *Therefore they could not believe*. Which Isaias said again: *He hath blinded their eyes*. They who believe that the Holy Spirit is not, or is less than the Father, and say so: because they do this not out of diabolical envy, but out of human ignorance, they are not held by an irremissible crime. But they who, in the likeness of the devil, assail the majesty of God against their own conscience, have no remission for ever, as Mark plainly declares: who, this testimony of the Lord being set down, subjoined: *Because they said, he hath an unclean spirit*.
32 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come.
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VERS. 32.-- *And whosoever.* Even he who, being scandalized at the infirmity of my flesh, shall have suspected me a mere man or a glutton, it shall be remissible. *But he that.* He who, not acknowledging the grace of the Holy Spirit by which repentance is inspired and return is made to the congregation, shall have remained with an impenitent heart: since this now is not human but diabolical, it will be irremissible. *Neither in this world.* For certain faults are loosed in this world: but certain (the small ones, namely) even in the world to come. These indeed weigh heavy after death, but they are also forgiven, if a man by good acts in this life has deserved that they be forgiven there. *Neither in the world to come.* Because there are certain light ones, which, if in this life they are not yet remitted, weigh heavy after death, but they are also remitted, if they are worthy. VERS. 33. *Either make.* For there is nothing between, but that the works of a good author are good only, and those of an evil author evil. He hems them in on this side and on that with a dilemma, and presses them with both horns. If the devil is evil, he does not do good things; if they are good, they are not the devil's. *Either make,* etc. Mystically the good tree is Christ; the fruit, the preaching of the Gospel; the healings, redemption. The evil tree is the devil and his own, that is, the Scribes and Pharisees: and the other evil fruits are envy, detraction, blasphemy, heresy and the like.
33 Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known.
34 O generation of vipers, how can you speak good things, whereas you are evil? for out of the abundance of the heart the mouth speaketh.
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VERS. 34.-- *Offspring of vipers,* etc. He shows that they are an evil tree: and that they bring forth the fruits of blasphemy. *Out of the abundance.* A man is often deceived who weighs the heart by the mouth and by the deed. But God judges the deed and the words out of the heart, which he knows. To him therefore the mouth speaks out of the abundance of the heart, who knows out of what intention it comes forth.
35 A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things.
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VERS. 35.-- *A good man.* The treasure of the heart is the intention, out of which God judges works, so that sometimes the lesser works have a greater reward and the greater a lesser. In this place he either shows out of what sort of treasure the Jews bring forth blasphemy. Or it hangs together with the things above, that as a good man cannot bring forth evil things, nor an evil man good, so neither can Christ do evil works, nor the devil good ones.
36 But I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment.
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VERS. 36.-- *An idle word.* If a man shall render an account for an idle word in the day of judgment, how much more you who say that the works of the Holy Spirit are Beelzebub. An idle word is that which lacks either the usefulness of rectitude or the ground of a just necessity, that namely, etc., *as far as* he shall here be held guilty not of an idle word but of a criminal one. VERS. 37. *By thy words.* Death and life are in the hands of the tongue.
37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
38 Then some of the scribes and Pharisees answered him, saying: Master, we would see a sign from thee.
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VERS. 38.-- *Then answered.* Since the Scribes and Pharisees could in no way disprove his words, they seek to tempt him in his works, seeking to see signs, as though the things they had seen were not signs.
39 Who answering said to them: An evil and adulterous generation seeketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet.
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VERS. 39.-- *But the sign of Jonas.* He shows that the Jews are criminal after the likeness of the Ninivites, and, unless they repent, near to overthrow. But as to those men both the punishment is announced and the remedy is shown: so the Jews ought not to despair of pardon, if at least, after Christ has risen from the dead, they be admonished and do penance: because the death of Christ is the reconciliation of the world.
40 For as Jonas was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights.
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VERS. 40.-- *For as Jonas was.* Jonas, that is, one grieving, signifies him who bore our griefs. Or a dove: the fish that devoured him in the deep is the death which he suffered in the world. As he was cast out upon the dry land, so Christ rose again into glory. *Three days.* After the manner of the ancients, who reckoned the day together with the night preceding. Take the part of the day on which he was buried, together with the night gone before, for a night and a day, that is, for a whole day, by synecdoche. The night and the day of the sabbath entire. The Lord's night with the same day dawning, the part for the whole, and so thou hast three days and three nights. The first days are reckoned on account of man's coming fall from light into night. These on account of man's restoration, from darkness to light. Mystically. *Three days,* three times, before the law, under the law, under grace. Three nights, the three dead whom the Lord raised up.
41 The men of Ninive shall rise in judgment with this generation, and shall condemn it: because they did penance at the preaching of Jonas. And behold a greater than Jonas here.
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VERS. 41.-- *The men of Ninive.* And the sense is: Jonas in a few days and without signs preached to an unbelieving nation, and prevailed: I over a long time, and to the people of God, and with very many signs, preach in vain. They are so much the more unworthy of pardon who are unfaithful though they have the law, by how much there is more faith in those who have not known the law. Ninive, *comely:* it signifies the Gentile world, which Christ loved when it was foul, that he might make it fair. In the Ninivites and the queen of the South the faith of the Church is signified, which is reconciled to God no less by repentance for folly committed than by diligence in learning wisdom. For there are two parts of the Church, that which knows not how to sin, and that which ceases from sinning, for repentance abolishes sin, wisdom guards against it.
42 The queen of the south shall rise in judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold a greater than Solomon here.
43 And when an unclean spirit is gone out of a man he walketh through dry places seeking rest, and findeth none.
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VERS. 43.-- *But when,* etc. As if he should say: You are not like the Ninivites or the queen of the South: because when I preached repentance you did not repent, and when I taught wisdom you did not learn. But you are like the man from whom the devil, being shut out, enters in again. There is a difference between my works, who cleanse the things that are polluted, and Satan's, who more grievously defiles the things that have been cleansed. *He walketh through places.* He explores the hearts of the faithful, cleansed from the softness of fluid thought, whether he can fix any steps there; and because he cannot, he returns to the damp places.
44 Then he saith: I will return into my house from whence I came out. And coming he findeth it empty, swept, and garnished.
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VERS. 44.-- *I will return into my house.* He sleeps under the shadow, in the covert of the reed, and in damp places. The dark shadow is the conscience: the reed, bright without and empty within, is the dissembler: the damp place is the wanton and soft mind.
45 Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is made worse than the first. So shall it be also to this wicked generation.
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VERS. 45.-- *Seven other spirits.* The seven vices, contrary to the seven spiritual virtues. *More wicked.* Because he not only has vices, but also counterfeits good things. The more wicked, by so much the more crafty. Seven, because so many were the graces appointed with Christ. Seven vices, seven demons contrary to the seven spirits, to the spirit of wisdom and of understanding, etc. *So shall it be,* etc. What he said of one single case, this comes to pass in this whole nation. The unclean Spirit went out from the Jews when they received the law. He walked to the Gentiles, and when these afterwards believed the Lord, finding no place in them he said: I will return to the Jews, who stand empty of the protection of God and of the angels, cleansed by rebukes and chastisements, adorned with superfluous observances. Seven are added, because they that blaspheme Jesus are possessed by a far greater number of demons than they were possessed by in Egypt. Against the seven spirits of the virtues is the number of the vices.
46 As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him.
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VERS. 46.-- *Behold his mother.* Mystically. The mother and the brethren are the people of the Jews, who, while Jesus teaches within, cannot enter in, because his words spiritually, etc., *as far as* The brethren of the Lord are his cousins, the sons of Mary his mother's sister: who is called the mother of James the less and of Joseph, and of Jude and of Simon.
47 And one said unto him: Behold thy mother and thy brethren stand without, seeking thee.
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VERS. 47.-- *And one said to him.* Insidiously, to try whether he would prefer the flesh to the spiritual work: and therefore he feigns not to know his mother and his kinsfolk by acquaintance, but says that they are near to him by the joining of the spirit.
48 But he answering him that told him, said: Who is my mother, and who are my brethren?
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VERS. 48.-- *Who is my mother?* He does not refuse the dutiful service of his mother, but prefers the ministries of the Father: he does not despise the brethren, but prefers the spiritual work to kinship, that we too may prefer the spirit to the flesh. Whence: *He that loveth father or mother more than me, is not worthy of me*. *Behold my mother,* etc. These are my mother, who beget me in the hearts of them that believe. These are the brethren, who do the works of my Father. Brethren and sister by believing, a mother by preaching.
49 And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren.
50 For whosoever shall do the will of my Father, that is in heaven, he is my brother, and sister, and mother.