ACC ~ Matthew 19 v16 - 30

OVERVIEW:

The law is the beginning of the route to the good life but not its completion (APOLLINARIS). When Jesus says no one is good, he means no one among humanity, and he says it not to exclude people from goodness but to make a comparison of human goodness with the goodness of God. That the rich man went away sorrowful is an indication that he did not come to Jesus with evil intent, but he did come with too weak a will (CHRYSOSTOM). Christ did not answer him as he expected but simply pointed him to the law, not because the law is perfection but because the life lived according to law is a kind of introduction to eternal life and an education toward Christ (CYRIL OF ALEXANDRIA). Jesus sent the young man back to the law so that he might understand that in the very thing in which he takes pride, he has as yet done no righteous work. He put his trust in the law but did not really comply with it (HILARY OF POITIERS).

Learn therefore to seek eternal life, when you will not face these worldly troubles but will reign with God forever (AUGUSTINE). Even though we may be practiced in the other virtues, avarice may bring all the others to ruin (CHRYSOSTOM). One who fails in only one of the law’s commandments cannot enter into life (ORIGEN). If you are not willing to do the greater commandments, do the lesser ones. The greater commandments are “Sell everything that you have and give to the poor and follow me.” The lesser are “You shall not commit murder; you shall not commit adultery; you shall not bear false witness; you shall not steal; honor your father and mother; love your neighbor as yourself” (AUGUSTINE). One may abandon wealth and still not follow the Savior (JEROME). One does not instantly lose rage or inordinate desire the moment one has sold all and given to the poor (ORIGEN). If not being generous with one’s own wealth is an impediment to gaining the kingdom, think how much fire is amassed for stealing another’s wealth (CHRYSOSTOM).

The incarnate Word is viewed under the analogy of a needle: sharp, subtle, straight and enabling that which is torn to be sewn back together without making a deep wound (INCOMPLETE WORK ON MATTHEW). God knew that even if the disciples had been endowed with much wealth they would still not have been distracted by it. Nor would their desire to follow Jesus have been thwarted by it (ORIGEN). The disciples, though simple, unpolished sinners, could recognize him, but the priests and scribes, who had Scriptures before their eyes, could not recognize him. Almost the whole race was ignorant of him whom Twelve knew (INCOMPLETE WORK ON MATTHEW). The hundredfold harvest is the same as that which is filled with heavenly joy at the hundredth sheep (HILARY OF POITIERS, THEODORE OF HERACLEA). The synagogue was first to be called to salvation, but it was enfeebled due to a lack of faith. Then the church, rising in the house of its father—that is, the law—out of the weakness of its sins came to Christ and overcame its feebleness with faith. The church took from the synagogue the grace thus passed on (INCOMPLETE WORK ON MATTHEW).

19:16 | Having Eternal Life

WHAT MUST I DO TO INHERIT ETERNAL LIFE?

CHRYSOSTOM: And, behold, one came and said to him, “Good Master, what deed must I do to inherit eternal life?” Some criticize this young man as dissembling and wicked, approaching Jesus to put him to the test. I would not hesitate to say that he is avaricious and greedy since Christ also showed him up as such. Yet I would by no means call him a dissembler, because it is not safe to venture on things uncertain and especially in a case of blame. Such is also true because Mark has taken away the suspicion of dissembling. For Mark says, “A man ran up and kneeling before him asked him” and “Jesus looking upon him loved him.” [1] The tyranny of money is a powerful thing, as is clear here. Though we are practiced in the other virtues, avarice brings the others to ruin. THE GOSPEL OF MATTHEW, HOMILY 63.1. [2]

[1] Mk 10:17, 21.

[2] PG 58:603; NPNF 1 10:387.

19:17 | If You Would Enter Life

OVERCONFIDENCE UNDER THE LAW

INCOMPLETE WORK ON MATTHEW: With good reason we should ask here: when the young man had asked Christ, “Teacher, what good deed must I do to have eternal life?” and the Lord had finished his explanation, why did he add at the end “But many that are first will be last and the last first”? No one doubts that it was said about the Jews and Gentiles. It is not by chance, therefore, that this young man is introduced as immature in the mystery. He is boasting and frivolous, showing features of a life lived too confidently under the law. Christ usually does this when he is going to speak about the mystery of some subject. First he introduces someone physically, so as to find an opportunity for reflecting spiritually out of the physical situation. He then explains the meaning of the matter. For example, when he was going to talk about restraining the pride of the Pharisees, [1] he first introduced the man with dropsy and healed him; the passage ends in midsentence but goes on: so that in the physical tumor of the man with dropsy the swollen pride of the Pharisees might be pricked. HOMILY 33. [2]

[1] Lk 14.

[2] PG 56:805-6.

ONE WHO IS GOOD

CHRYSOSTOM: Why therefore did Christ reply to him in these words: “No one is good”? Because he considered Jesus a mere man and one of the crowd, and a Jewish teacher. For this reason he spoke as a man to him. For often he answers the hidden thoughts of the questioner, as when he says, “We worship what we know” [1] and “If I bear witness of myself, my testimony is not true.” [2] Therefore when he says, “No one is good,” he does not say this to show that he is not good; far from it. For he does not say, “Why do you call me good? I am not good” but “No one is good,” that is, no human being. When he says this, he does not mean to exclude men from goodness but to make a comparison with the goodness of God. Therefore he adds, “Except God alone.” THE GOSPEL OF MATTHEW, HOMILY 63.1. [3]

[1] Jn 4:22.

[2] Jn 5:31.

[3] PG 58:603; NPNF 1 10:387.

KEEP THE COMMANDMENTS

APOLLINARIS: The teaching of the law is good, and Christ does not criticize it, but he says, “If you would enter life, keep the commandments,” indicating the beginning of this route but not its completion. Through this he shows that the law is not alien to himself, but perfection comes from himself. FRAGMENT 97. [1]

[1] MKGK 32.

SEEK THE LIFE THAT ENDURES

AUGUSTINE: The Lord said to a certain young man, “If you would enter life, keep the commandments.” He did not say “If you would have life” but “If you would enter life,” defining that life as eternal life. Let us first consider then the love of this life. For this life is loved, whatever its quality; and however troubled it is, however wretched, people are afraid to end it. Hence we should see, we should consider, how much eternal life is to be loved, when this miserable life that must at some time be ended is so loved. Consider, brothers, how much that life is to be loved when it is a life you never end. You love this life, where you work so much, run, are busy, pant. In this busy life the obligations can scarcely be counted: sowing, plowing, working new land, sailing, grinding, cooking, weaving. And after all this hard work your life comes to an end. Look at what you suffer in this wretched life that you so love. And do you think that you will always live and never die? Temples, rocks, marbles, all reinforced by iron and lead, still fall. And a person thinks that he will never die? Learn therefore, brothers, to seek eternal life, when you will not endure these things but will reign with God forever. SERMON 84.1. [1]

[1] PL 38:519; NPNF 1 6:365-66 (Sermon 34).

19:18 | Listing the Commandments

KEEP WHICH COMMANDMENTS?

CHRYSOSTOM: Note how prepared the young man is to obey the commandments. For he says, “What must I do to have eternal life?” He seems ready to do what he would be told. If his purpose had been to put Jesus to a test, the Evangelist would have given some indication of this as he does in other cases, for instance, in the case of the lawyer. [1] If the young man had remained silent or been deceptive, Jesus would have easily exposed that and brought it into the open. If the young man had come to test him, he would not have retreated downcast at what he heard. This never happened to any of the Pharisees. When refuted they were all the more angry. This man was not angry. He went away in sorrow, which is no little signal that he did not come to him with evil intent. But he did come with too weak a will. Truly he did desire life but was held in the grip of a serious moral infirmity. When therefore Christ said, “If you would enter life, keep the commandments,” he said “Which?” not putting him to the test—far from it—but because he thought that there were some other ones beside those in the law which could bring him life. So he seems to be quite earnest. THE GOSPEL OF MATTHEW, HOMILY 63.1. [2]

[1] Mt 22:35.

[2] PG 58:604; NPNF 1 10:387-88.

CHRIST AND THE LAW

CYRIL OF ALEXANDRIA: When Christ says to him, “If you would enter life, keep the commandments,” the man expects him to add immediately, “my commandments.” “Which ones?” he asks. He was quite deceived in his expectation. For Christ did not answer him as he expected but simply pointed him to the law. This is not because the law is perfection, for “no one is justified by the law,” [1] as it is written, but because the life lived according to law is a kind of introduction to the eternal life, briefly acquainting trainees to the things above. “For the law was put in charge to lead us to Christ.” [2] The law is the starting point for social justice. Christ is the perfection. For the beginning of good is to act justly, he says. Just action then is shown by the law, but goodness is shown by Christ. The law taught us to repay those who wish to harm us, as in “eye for eye, tooth for tooth.” [3] But Christ taught us to let go such balanced vengeance with a view to the greater good, teaching that “if anyone strikes you on the right cheek, turn to him the other also; and if anyone would sue you and take your coat, let him have your cloak as well.” [4] FRAGMENT 218. [5]

[1] Gal 3:11.

[2] Gal 3:24.

[3] Lev 24:20.

[4] Mt 5:39-40.

[5] MKGK 225-26.

KNOWLEDGE OF THE LAW DOES NOT IMPLY OBEDIENCE

HILARY OF POITIERS: This young man has grown impudent from studying the law. He is worried about his salvation. Jesus sends him back to the law so that he might understand that, in the very thing in which he takes pride, he has as yet done no righteous work. For the Lord answered him with the words of the law. But the young man, like the boastful and impudent people of whom he is a type, [1] put his trust in the law, but he did not really comply with it at all. For they had been ordered not to kill, yet they had killed the prophets. They knew they were not to commit adultery, yet they had brought corruption on the faith and adultery on the law and had worshiped other gods. They knew not to steal, yet by stealth they had dissolved the commandments of the law, before Christ restored the freedom of believing in the faith. They knew not to bear false witness, yet they denied that Christ rose from the dead. They were ordered to honor father and mother, yet they had separated themselves from the family of God the Father and their mother the church. They were ordered to love their neighbor as themselves, yet they persecuted Christ, who had assumed the body of us all and had become neighbor to each one of us by the condition of the assumed body; they persecuted him to the punishment of the cross. So the young man was ordered to cast off and cut out all these vices and to return to the law. ON MATTHEW 19.5. [2]

[1] The reference here is to the Jewish leaders who were resistant to the gospel.

[2] SC 258:94.

THE LAW AND LIFE

ORIGEN: These commandments are sufficient for someone entering on the ground level of the path of eternal life. But they are not sufficient to lead one to the higher life, and certainly not to perfection. One who fails in just one of these commandments cannot even enter the beginnings of life. Anyone who wishes to enter the early stages of the path of life must be free from adultery and murder and any kind of theft. For just as the adulterer and murderer will not enter into life, so neither will the thief. Many of those who are said to believe in Christ are guilty of this sin. Just look at their daily business and the way money is entrusted to them and the crafts they practice. COMMENTARY ON MATTHEW 15.13. [1]

[1] GCS 40:383.

19:19-20 | What Do I Still Lack?

THE GREATER AND LESSER COMMANDMENTS

AUGUSTINE: The rich young man claimed to have kept the commandments. Then he heard the greater commandment: “If you wish to be perfect, you still lack one thing: sell all that you have and give it to the poor”; you will not lose it, but “you will have treasure in heaven; and come, follow me.” What good does it do you if you follow the law and do not follow me? He went away sad and sorrowful, as you have heard, for he had great wealth.

What he heard, we too have heard. The Word of Christ is the gospel. He sits in heaven, but he does not cease to speak on earth. Let us not be deaf, for he shouts. Let us not be dead, for he thunders. If you are not willing to do the greater commandments, do the lesser ones. If the burden of the greater is too much for you, take up the lesser. Why are you slow to do either? Why do you oppose both? The greater commandments are “Sell everything that you have and give to the poor and follow me.” [1] The lesser are “You shall not commit murder; you shall not commit adultery; you shall not bear false witness; you shall not steal; honor your father and mother; love your neighbor as yourself.” [2] So do these things. Why do I shout to you that you must sell your possessions when I cannot get you to admit that you should not take someone else’s? You have heard, “You shall not steal.” You rob. Before the eyes of so great a judge, I now hold you not a thief but a robber. Spare yourself; pity yourself. This life still gives you time. Don’t reject reproof. Yesterday you were a thief; do not also be one today. Perhaps you have also been one today? Do not be one tomorrow. Sometime end your sin and expect good reward. You want to have your goods, but you are unwilling to be good. Your life is contrary to your hopes. If it is a great good to have a good house, how great an evil is it to have an evil soul? SERMON 85.1. [3]

[1] Mt 19:21.

[2] Mt 19:18-19.

[3] PL 38:520-21; NPNF 1 6:366-67 (Sermon 35).

19:21 | Sell, Give, Follow

SELL WHAT YOU POSSESS

JEROME: It is in our power whether we wish to be perfect. Yet whoever wishes to be perfect ought to sell what he has—and not sell them in part, as Ananias did and Sapphira, [1] but to sell it all. When he has sold it to give it all to the poor, he has begun to prepare for himself a treasure in the kingdom of heaven. Nor is this sufficient for perfection unless after despising riches he follows the Savior, that is, abandons evil and does good. For more easily is a little purse despised than one’s will. Many abandon their wealth but do not follow the Savior. To follow the Savior is to be an imitator of him and walk in his steps. Anyone who says that he believes in Christ must himself also walk in the steps he walked in. COMMENTARY ON MATTHEW 3.19.21. [2]

[1] Acts 5:1-2.

[2] CCL 77:170-71.

IF YOU WOULD BE PERFECT

ORIGEN: Someone might ask, If a perfect person is one who possesses all the virtues and no longer acts out of malice, how can the person who sells all his possessions and gives it to the poor then be perfect? For granted someone has done this, how will he go forth instantly without rage if he has previously been subject to rage? How will he instantly be immune to grief and rise above all the worries that can beset someone and cause him grief? How can he be free from all fear, whether of troubles or of death or those things which can upset the still imperfect soul? How will it be that anyone who sells his possessions and gives them to the poor will lack all desire?

More wisely a believer would seem to meet the question by keeping to the literal meaning and not expounding it allegorically. You decide for yourself whether what is said is worthily said according to its context or not. Some will say that anyone who gives to the poor is helped by their prayers. He takes for his salvation the abundance of the spiritual goods of those who are poor in material possessions to meet his own lack, as the apostle suggests in the second letter to the Corinthians. [1] Who else would have this happen to him and be so greatly helped? For God listens to the prayers of so many poor people who have been relieved. Among them perhaps are people like the apostles or at any rate a little inferior to them, poor in material effects but rich in spiritual gifts. COMMENTARY ON MATTHEW 15.16-17. [2]

[1] 2 Cor 8:14.

[2] GCS 40:395, 397-98.

19:22 | The Young Man Went Away Sorrowful

ARRESTED ADOLESCENCE

HILARY OF POITIERS: But the young man, when he heard this, “went away sorrowful.” For he put great trust in wealth. And in him we observe the rational working out of a metaphor. This was a young man. He himself said that since his youth he had obeyed the commandments that are contained in the law. Yet an arrested adolescence remains within his youth, whatever age he may be. [1] ON MATTHEW 19.7. [2]

[1] His optimism about himself may be evidence of an adolescent idealism whose hopes were stultified, so that even as a young man he is still trapped in immaturity.

[2] SC 258:96.

19:23-24 | A Camel Through the Eye of a Needle

THE INCARNATE WORD AS NEEDLE

INCOMPLETE WORK ON MATTHEW: The needle is the Word of God, which is the Son of God himself. The tip of the needle is sharp and subtle: subtle according to his divinity and sharp as to his incarnation. The needle is straight and without curve, that is, without scruple. Through the wound of his Passion the Gentiles now have entered eternal life. Only this needle, the cross, can stitch wounds together. He sewed together once again the tunic of immortality, which had been torn by Adam. It is the needle that sewed the flesh to the spirit. This needle joined together the Jewish people and that of the Gentiles; the apostle says of it, “For he is our peace who has made us both one.” [1] This is the needle that joined the broken friendship of angels and human beings. This is the needle that pierces and passes through but does not wound. HOMILY 33. [2]

[1] Eph 2:14.

[2] PG 56:812.

THE METAPHOR OF THE CAMEL

HILARY OF POITIERS: The arrogant young man, when told to make good his failure to obey the law, is downcast and sad. To the people of which he is a prototype, [1] the cross and Passion are a stumbling block. There is no salvation for this young man there. But he glories in the law, despises the Gentiles and refuses to cross into the freedom of the gospel; therefore it will be difficult for him to enter the kingdom of heaven. For few of them—and compared with the multitude of the Gentiles they are very rare—were those Jews who would believe. It was difficult for them to bend their will, long hardened under the law, to the gospel’s preaching of humility. But more easily will the camel pass through the eye of a needle. A camel cannot fit into the eye of a needle, nor can the bulk of the huge beast be received by the narrow mouth of the tiny hole. In the beginning of this book in discussing John’s clothing I pointed out that the camel signifies the Gentiles. For this beast obeys the word, is restrained by fear, is tolerant of fasting and kneels to take on its burden with a kind of ordered discipline. In this comparison the wildness of the Gentiles has been tamed by obedience to God’s commandments. These then enter the very narrow path of the heavenly kingdom, that is, the needle, which is the preaching of the gospel word. By it the wounds of the body are stitched together, the torn clothing is rewoven, and death itself is pricked. Therefore this is the route of this new preaching. Into it the weakness of the Gentiles will enter with less difficulty than the opulence of the rich man, that is, of the one taking pride in the law. ON MATTHEW 19.10-11. [2]

[1] The leaders of the Jews.

[2] SC 258:98-100.

CYRIL OF ALEXANDRIA:

By “camel” here he means not the living thing, the beast of burden, but the thick rope [1] to which sailors tie their anchors. He shows this comparison to be not entirely pointless (as a camel would be), but he makes it an exceedingly difficult matter; in fact, next to impossible. FRAGMENT 219. [2]

[1] This interpretation—“rope” (kamilo) and not “camel” (kamēlos)—rests on the homonymic character of the two words in Greek and has been variously followed even by modern exegetes. It is, however, unacceptable (cf. TDNT 3:593-94).

[2] MKGK 226.

19:25 | Who Can Be Saved?

THE RICH AND THE KINGDOM

CHRYSOSTOM: What then did Christ say? “How difficult it will be for the rich to enter the kingdom of heaven.” He was not criticizing money itself but the wills of those who are taken captive by it. If it will be difficult for the rich, how much more so for the avaricious! For if stinginess with one’s own wealth is an impediment to gaining the kingdom, think how much fire is amassed for taking someone else’s. But why does he say that it is hard for the rich man to enter the kingdom, to the disciples, who were poor and had nothing? He teaches them not to be ashamed of their poverty and, as it were, gives the reason why he did not allow them to possess anything. After saying it is hard, he also shows them that it is impossible, and not simply impossible but even in an exaggerated way impossible. He shows this from the comparison of the camel and the needle: “It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.” Hence Christ demonstrates that there is a significant reward for the wealthy who can practice self-denial. He also said that this had to be the work of God, that he might show that great grace is needed for anyone who is going to achieve it. THE GOSPEL OF MATTHEW, HOMILY 63.2. [1]

[1] PG 58:605; NPNF 1 10:388-89.

19:26 | All Things Possible with God

READILY APPROACHING GOD

CHRYSOSTOM: When the disciples were upset, he said, “With men this is impossible, but with God all things are possible.” But why were the disciples upset since they were poor, in fact very poor? They were upset for others’ salvation and because they possessed great love toward them all. Already they were taking on the tenderness of teachers. At least they were in such trembling and fear for the whole world from Jesus’ declaration as to need much comfort.

And so after Jesus had made eye contact with them, he said, “With men this is impossible, but with God all things are possible.” So with a pleasant and gentle look, he soothed those whose hearts were terrorized and relieved their anguish (for this is what the Evangelist meant by “looking at him”). Then he uplifted them with his words as he focused on the power of God, and thus he gave them faith.

If you also want to learn the way and how the impossible becomes possible, listen. He did not make this statement that what is impossible for man is possible for God merely so you could relax and do nothing and leave it all to God. No, he said this so you could understand the importance of calling upon God to give you help in this rigorous contest and that you might more readily approach his grace. THE GOSPEL OF MATTHEW, HOMILY 63.2. [1]

[1] PG 58:605; NPNF 1 10:389.

19:27 | What Shall We Have?

WE HAVE LEFT EVERYTHING

CHRYSOSTOM: What is “everything,” blessed Peter? Is it your fishing rod? your net? your boat? your skill? Are you telling me these are the “everything”? “Yes,” he says, “I am not saying these things to show off but in order that by this question I may embrace the multitude of the poor.” For when the Lord said, “If you wish to be perfect, sell what you have and give to the poor and you will have treasure in heaven,” one of the poor may say, “What then? If I have no possessions, can I not be perfect?” Peter asks the question so that you, the poor man, may learn that you are in no way inferior to the disciples. Peter asks the question, not so that you may have doubts if you learn it from Peter (for he was still imperfect and as yet unfilled by the Spirit) but so that you may hear the word from Peter’s Master and so believe. When we dispute on behalf of others, we often make their concerns our own. That is what the apostle did when he offered this question to the Master on behalf of the wider world of the poor. THE GOSPEL OF MATTHEW, HOMILY 64.1. [1]

[1] PG 58:609; NPNF 1 10:391.

19:28 | Judging the Twelve Tribes of Israel

YOU WILL SIT ON TWELVE THRONES

ORIGEN: In gift giving it is not the gift itself that God praises and approves but the will and sincerity of the giver. He excuses and holds more acceptable the one who gave less but gave it with more perfect sincerity than the one who gave more from a fuller store but with less pure affection. [1] Thus, from what is written about the gifts of the wealthy and from the two mites which the widow in the treasury sent for the poor, [2] it is clear that the same also happens to those who leave everything that they possess for the love of God so as to follow undistractedly the Christ of God. They will do everything according to his word. The one who leaves the greater wealth is not more acceptable than the one who leaves the lesser. This is especially so if he leaves the lesser with his whole heart. What Peter left, along with his brother Andrew, was small and of no value, but when they both heard, “Follow me, and I will make you fishers of men, immediately they left their nets and followed him.” [3] Yet they were not valued lightly by God, who knew that they had done this with great love. God knew that even if they had been endowed with much wealth they would still not have been distracted by it, nor would their desire to follow Jesus have been thwarted by it. … Those who follow the Savior, therefore, will sit on the twelve thrones judging the twelve tribes of Israel and will receive this power in the resurrection of the dead. For this is the regeneration, a new birth, when the new heaven and the new earth are established for those who renew themselves, and a New Testament with its chalice is given. COMMENTARY ON MATTHEW 15.21-22. [4]

[1] Mk 12:43-44; Lk 21:3-4.

[2] Mk 12:41-44.

[3] Mt 4:19-20.

[4] GCS 40:410-11, 416.

THE TWELVE TRIBES OF ISRAEL

CHRYSOSTOM: But what does it mean that they will “judge the twelve tribes of Israel”? It means they will judge them insufficient and convicted. For they are not going to sit as jurymen. But just as he said that the queen of the south is to judge that generation [1] and the Ninevites will condemn them, [2] so will these too. For this reason he did not say “the nations and the world” but “the tribes of Israel.” The Jews and the apostles had been brought up in the same laws and customs and political system. When the Jews said that they were not able to believe in Christ because the law forbade them to receive his commandments, he brings forward these people who had received the same law and had believed, and thus he condemns all those others. That is why he had already said, “Therefore they shall be your judges.” [3] THE GOSPEL OF MATTHEW, HOMILY 64.2. [4]

[1] Mt 12:42.

[2] Mt 12:41.

[3] Mt 12:27.

[4] PG 58:610; NPNF 1 10:392.

YOU WHO HAVE FOLLOWED ME

INCOMPLETE WORK ON MATTHEW: On the day of judgment the Jews will reply, “Lord, we did not know that you were the Son of God incarnate. For what man could see the treasure hidden in the earth [1] or the sun hidden in a cloud? Who suspected that the morning star [2] was born upon earth? Who thought that the woman who shut us out from paradise and prevented us all from entering it should herself become the first door of paradise? Or that the light should go forth through her who had caused the darkness to enter? And so it was not obstinacy of heart that drove us to injure you, but we were deceived by consideration of the flesh.”

You will reply to them, “We too were men just like you, having a similar soul and the same carnal nature, and we lived in one and the same world. We were threatened by the same factions of worldly spirits, helped by the same safeguards of God. Further, you had this advantage over us: we were simple, unpolished men and sinners, and obscure in the crowd, while you were priests and scribes and leaders of the people. We, simple, rustic sinners, could recognize him. You, though priests and scribes, who had Scriptures before your eyes like beacons and pathways, still could not recognize him. Even before witnessing his miracles, we understood him. But you, even after witnessing all his powers, could not understand him? How could it be that almost the whole race was ignorant of him whom Twelve knew? You did not believe him. You did not know that he was the Son of God. What caused you to kill him when you did not find any fault in him? In us the goodwill of our rustic ignorance was like a lantern. But in you, the malice of your knowledge enveloped you like darkness.” HOMILY 33. [3]

[1] Mt 13:44.

[2] Rev 22:16.

[3] PG 56:813.

19:29 | Inheriting Eternal Life

A HUNDREDFOLD HARVEST

HILARY OF POITIERS: They followed him in the washing of baptism, the sanctification of the faith, in the adoption of the inheritance and in the resurrection from the dead. For this is that regeneration that the apostles received and that the law could not grant. It joined them together above the twelve thrones, judging the twelve tribes of Israel, to the glory of the twelve patriarchs. To others following him in scorn of the secular world, he promises the abundance of hundredfold harvests. This hundredfold harvest is the same as that which is filled with heavenly joy at the hundredth sheep. [1] This hundredfold harvest is that which the fruitfulness of the perfected earth will provide. This honor was also destined to the church in Sarah’s name. [2] This honor will be merited through the loss of the law and the faith of the gospel. And thus he says that the first are to be made from the last because the last are made from the first. ON MATTHEW 20.4. [3]

[1] Lk 15:3-7.

[2] Gen 17:16.

[3] SC 258:106.

ETERNAL SPIRITUAL JOYS

THEODORE OF HERACLEA: “A hundredfold” means that which is incomparably better as regards the future in heaven. When Mark says he will receive a hundredfold “in this age,” [1] we should understand him as speaking about spiritual joys far exceeding earthly ones, inasmuch as they are pledges of future blessings. FRAGMENT 107. [2]

[1] Mk 10:30.

[2] MKGK 87.

RECEIVING THE SPIRITUAL

JEROME: So the meaning is this: He who has given up the carnal for the Savior will receive the spiritual. In comparison and merit this will be as if a small number were compared with a number in the hundreds. Hence the apostle, who had given up only a house and his small provincial fields, also says, “As having nothing, and yet possessing everything.” [1] COMMENTARY ON MATTHEW 3.19.30. [2]

[1] 2 Cor 6:10.

[2] CCL 77:173.

EVERYONE WHO HAS LEFT ALL

CYRIL OF ALEXANDRIA: So that no one should think that what was said applied only to the disciples, he extended the words to cover all those doing likewise. The rest might not receive the same as the disciples; yet instead of their relatives of the flesh they will have kinship with God and fraternity with the saints. In fact, he means the older men and women of the church, who were, as it were, relatives through love, beloved from disposition, who loved them much more than their relatives of the flesh. They also received money from them to spend as they wished, while the future treasures were laid up in store for them. Instead of their fields they will receive paradise. They will receive paradise instead of their fields. They will receive Jerusalem above, the mother of their firstborn, in place of their houses built of stone. FRAGMENT 221. [1]

[1] MKGK 227.

19:30 | The Last First

THE FIRST WILL BE LAST

INCOMPLETE WORK ON MATTHEW: The synagogue had been first to be called to salvation, but it was enfeebled due to a lack of faith. Then the church, rising in the house of its father—that is, the law—out of the weakness of its sins ran to Christ and overcame its feebleness with faith. The church took from the synagogue the grace thus passed on. But the synagogue, driven more by zeal than faith, saw that the church had not only been cured of its sickness but also made the daughter of God by receiving the Holy Spirit, by which it came to Christ. As the apostle says, “Through their trespass salvation has come to the Gentiles, so as to make Israel jealous.” [1] Thus the synagogue, which was the first to be called, was the second to believe. The church, which was the second to be called, obtained the first place of salvation with God. HOMILY 33. [2]

[1] Rom 11:11.

[2] PG 56:816.