Chapter Nineteen

¹ And Jesus entered and passed through Jericho. And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and saw him, and said to him, Zacchæus, make haste, and come down; for to day I must abide at your house. And he made haste, and came down, and received him joyfully. And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. And Zacchæus stood, and said to the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. And Jesus said to him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost. These, the very strongest of the devil’s vessels, the Lord snatches away, and casts down his cities. For see how he made not only publicans his disciples, but even took the chief publican Zacchæus captive to salvation. That a publican is an abominable thing, and a chief publican much more so, as one that rules in wickedness, no man doubts; for to publicans their living comes from nowhere else than from the tears of the poor. Yet this chief publican is not overlooked, but is granted an abiding-place [of the Lord], and lays hold of salvation. For longing to see Jesus, and having gone up for this cause into the sycomore tree, before ever he himself beheld him, he is seen by the Lord. Thus everywhere God comes before us, if only he see us willing. And Jesus, seeing him, hastens him to come down, as being about to abide in his house. And he neglected it not; for one must not draw back when Christ commands anything; but he both came down and received him joyfully, even though the many murmured. Let us see also what fruit he bears at the entering in of Christ. The half of my goods, says he, I give to the poor. Do you see his fervour? He began not to sow sparingly, nor did he give some few things, but all his living. For even those things which he kept back, he kept back that he might have wherewith to give to them that had been wronged. And teaching us that there is no gain if a man, having money out of injustice, show mercy to others while leaving them that were wronged unrequited — see what he does even in this: he restores fourfold, if he wronged any man in anything, healing the loss to that very one who was wronged; for this is of true almsgiving; and not simply the loss, but with an addition, according to the law. For the law commanded the thief to repay fourfold. And yet, if we consider exactly, nothing at all of his money was left to him. For he gave the half of his goods to the poor, and the half was left to him; and out of these again that were left he restored fourfold to them that had been wronged by him; so that, if the chief publican’s living was out of injustice, and he restores fourfold all that he wronged, consider how he is utterly stripped bare. And hence he is found to be minded better than the law, being made a disciple of the Gospel, as having loved his neighbour above himself, and promising these things, or rather doing them. For he said not, I will give the half, and I will restore the fourfold, but, Behold, I give and I restore. For he had heard the exhortation of Solomon: Say not, Go, and come again, and to morrow I will give. Christ proclaims to him salvation: To day, says he, you give, to day is salvation come to you. For in saying, To this house, he plainly shows that it was Zacchæus who received the salvation. For Zacchæus is signified by the house, since he would not have called a lifeless building a son of Abraham, but plainly the living master of the house; and he named him a son of Abraham, perhaps both as having believed and been justified by faith, and perhaps also as being great-souled concerning money and a lover of the poor, such as that patriarch was. And observe that he now said Zacchæus to be a son of Abraham, because he saw in him the likeness that comes from his manner of life. For he said not, Forsomuch as he also was a son of Abraham, but that he is so now; for formerly, when he was a chief publican and a tax-gatherer, having no likeness to the righteous man, he was not a son; but since some murmured that he lodged with a man that is a sinner, to stop their mouths he says: For the Son of man is come to seek and to save that which was lost. These things, then, concern the letter. But it is easy to take these things also in another way, to moral profit. For every one that rules in the wickedness of many is little in his spiritual stature, for the flesh and the spirit are opposed; and therefore he cannot see Jesus for the press, but, thronged by the passions and by the affairs of life, he cannot see Jesus working, and moving, and walking. For such a man recognizes no working that befits a Christian; for this is the walking of Jesus, that is, Christ’s doing somewhat in us. But such a man, who has never seen Jesus walking, but is insensible of every action that fits Christ, often comes through repentance to perception, and climbs up into a sycomore tree, making foolish and deadening every pleasure and sweetness — which is signified by the fig — and thus becoming higher than himself, and disposing ascents in his heart, he is seen by Jesus and sees him; and the Lord says to him, Make haste, and come down — that is, You have gone up through repentance to a higher life; come down through humility, lest high-mindedness trip you up. Make haste, be humbled. For if you are humbled, in your house I must abide; for it is necessary, says he, that I abide in the house of the humble. For upon whom shall I look, but upon the meek and quiet, and him that trembles at my words? Such a one gives also the half of his goods to the poor demons. For our goods being twofold — bodily, I mean, and of the soul — the righteous man yields all the bodily to those that are truly poor and bereft of every good, the demons; but of the goods of the soul he gives place to nothing, and in the case of Job we learned the Lord saying, Only touch not his soul. But also, if he has taken aught from any by false accusation, he repays fourfold. And by this he hints that every one who through repentance comes by the road contrary to his former wickedness, through the four virtues heals all that he formerly sinned, and thus receives salvation, and is named a son of Abraham, as himself also having gone out from his land and from the kindred of his former wickedness, and outside the house of his father — that is, having come to be outside himself, and having denied himself. For having become a house of [the Lord], and being changed, he obtains salvation. […]

² And as they heard these things, he added and spoke a parable, because he was near to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said to them, Occupy till I come. But his citizens hated him, and sent an embassage after him, saying, We will not have this man to reign over us. It seems to me that these men, hearing of the kingdom of God, supposed it to be a sensible one, granted by God for the freedom of the Hebrew race; wherefore they imagined that Jesus, going up to Jerusalem, would receive this kingdom. But the Lord, showing them that they reckon foolish things — for his kingdom is not sensible — and at the same time making it plain that, being God, he knows their reasonings, speaks this parable, bringing in himself as the nobleman. For though he became man, yet he remained in the height and the nobility of the Godhead; and having brought to its conclusion the mystery of the dispensation in the flesh, he went up into a far country — heaven, I mean — that he might receive a kingdom for himself, that is, that even as man he might sit at the right hand of the throne of the majesty on high, with the flesh. For as God he was ever enthroned together with the Father, but as man he then sat, when he was taken up, waiting until his enemies be put under his feet. And this shall be at the consummation, when all things, even unwilling, shall be subjected to him, having believed that the Lord Jesus Christ is to the glory of God the Father. And his citizens are the Jews that hate him. For they have seen, says he, and have hated both me and my Father — they that would not have him reign over them. Wherefore also they said to Pilate, denying his kingdom, We have no king; and again, Write not, The King of the Jews. And yet Zechariah cries, Rejoice greatly, O daughter of Sion, for your King comes to you, just, and bringing salvation; and Isaiah, Behold, a just king shall reign; and David, But I was set as king by him. The Jews therefore hated the Lord, but he gave his servants ten pounds. And his servants are they that in the Church are entrusted with ministries, said to be ten because of the perfection of the ecclesiastical governance. For the order in the Church has the complete arrangement of those that preside, and there ought to be neither more nor fewer. As, for example, we see these three things in the Church: purification, illumination, and perfecting; and three also are the ranks that have been allotted these workings: the deacons purify through catechizing and teaching, the presbyters illumine through baptism, the high priests both establish the priestly ranks and perfect them, that is, ordain. Do you see the ranks set against the workings, and neither more nor fewer — those of the presiders, I mean? To these servants, then, he distributes ten pounds — the gifts of grace, I mean, which are given to each one for that which is profitable. For every one entrusted with a presidency, even though he be unworthy, has a gift of grace from the very anointing; and this is indeed a great mystery of the love of God toward man, and of his dispensation.

³ And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called to him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, your pound has gained ten pounds. And he said to him, Well, you good servant: because you have been faithful in a very little, have you authority over ten cities. And the second came, saying, Lord, your pound has made five pounds. And he said likewise to him, Be you also over five cities. And another came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin: for I feared you, because you are an austere man: you take up that you laid not down, and reap that you did not sow. And he says to him, Out of your own mouth will I judge you, you wicked servant. You knew that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gave not you my money into the bank, that at my coming I might have required mine own with usury? And he said to them that stood by, Take from him the pound, and give it to him that has ten pounds. (And they said to him, Lord, he has ten pounds.) For I say to you, That to every one which has shall be given; and from him that has not, even that he has shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring here, and slay them before me. And when he had thus spoken, he went before, ascending up to Jerusalem. At his returning — Christ the nobleman, both according to the human (for the Lord was descended of royal race) and according to the divine — that is, at his second coming, when he shall appear as king, coming with the angels in the glory of the Father, and every knee shall bow to him — then, then indeed, he reckons with the servants that received the gifts of grace; and there are found, the one who profited many and increased the gift tenfold, another who himself also profited, but fewer, and another who profited no one at all, but spent the time of the trading in sloth. Wherefore the one who increased tenfold what he received is set over ten cities — that is, receives rule over ten cities, that is, receives manifold recompenses. And the next according to the proportion. But he that gained nothing is condemned. Let us see also what he says: Lord, behold your pound, take it; for I kept it laid up in a napkin. When the Lord was dead a napkin was put about him, and the face of Lazarus in the tomb was wrapped about with a napkin; fittingly therefore this slothful one says that he laid up the gift in a napkin; for having made it dead and inactive, he wrought it not, neither gained aught. For I feared you, says he, that you take up that you laid not down. Such things many allege as pretexts; for not wishing to profit any, they say, Where God sowed no natural aptitude and fitness, thence seek not a harvest. Such a one God made not apt and fit for learning, and why does he require of me that man’s profit? Wherefore the Lord says: Do you teach, and put my money to the bankers — that is, to all men set before you to be profited. For every man is appointed by God as a banker, that he may trade in the great workshop of this world. And I at my coming would have exacted it, that is, required it with usury. For we must do our own part, but concerning what comes after, God will judge them that would not be profited. The gift therefore is taken away, and given to the good trader; for even though he have more, for this very cause he ought to receive more. For to him that has shall be given — that is, to him that out of trading well has become rich in many things, to him shall be given yet more. For if he increased the few things, multiplying them tenfold, plainly, multiplying the more tenfold, he will procure greater gain for the master. But from the careless and slothful one, who was not diligent to increase what he received, even that very thing which he has shall be taken away, that the master’s property be not idle, since it may be given to another and multiplied. And these things we take not only of word and teaching, but also of the moral virtues. For in these too God has given us gifts of grace: to one of fasting, to another of almsgiving, to another of meekness, to another of freedom from vanity. And if we be sober, we multiply these; but if we be slothful, and be deadened in our purpose, afterward we shall blame God, as we are wont to say, And what shall I do? If such a one be holy, God wills it, and he is holy; me he wills not, and I am not. And he was Peter, he was Paul. O foolish man, this pound makes you Peter and Paul. Work according to your power, and bring something to him that gave it, even if not as much as Peter and Paul; for you have received the same things as Peter and Paul, since he too received a pound, and you a pound; and then, not being moved at all to the working of the good, do you blame God? Therefore, being found unworthy of the gifts of grace, we are stripped of them. But those mine enemies, says he, which would not that I should reign, bring here, and slay them — he means the Jews, whom he will deliver to destruction, sending them away into the outer fire; by this, I say, they were slain by the Roman armies.

⁴ And it came to pass, when he was come near to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, saying, Go you into the village over against you; in the which at your entering you shall find a colt tied, whereon yet never man sat: loose him, and bring him here. And if any man ask you, Why do you loose him? thus shall you say to him, Because the Lord has need of him. And they that were sent went their way, and found even as he had said to them. And as they were loosing the colt, the owners thereof said to them, Why loose you the colt? And they said, The Lord has need of him. And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. And as he went, they spread their clothes in the way. And when he was come near, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, Blessed be the King that comes in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said to him, Master, rebuke your disciples. And he answered and said to them, I tell you that, if these should hold their peace, the stones would immediately cry out. Two things the Lord intimates by sitting upon the colt: the one, fulfilling the prophecy that says, Behold, your king comes, sitting upon an ass; the other, hinting to us figuratively that he shall mount upon the new, and unclean, and untamed Gentile people. For surely it was not because of the length of the way that he needed the beast; for he who went about all Galilee and Judæa on foot, how should he, in passing from Bethany to Jerusalem, need the colt, the distance being little, as all know? What I have said, then, he does mystically. Now the colt was tied and had many owners, but is loosed by the apostles, that is, by them that were sent. And this is of such a kind: Bethany is interpreted house of obedience, and Bethphage house of jaws, being a priestly place. For the jaws were given to the priests, as is written in the law. And by the jaws is signified the word of teaching, which the jaws of the soul work and grind fine. Where, then, there is a house of the word of teaching, and of the obedience toward it, there are the disciples of the Lord sent, and they loose him that was bound with the cords of sins, and with the many cares of life; and instead of his having many lords and gods, they make him have one Lord Jesus, and one God the Father. For where there is no house of obedience, nor reception of the word of teaching, no such thing comes to pass there, neither is the colt loosed. And the messengers being two hint at this, that for the bringing in of the Gentile people, and its subjection to Christ, two orders minister: prophets and apostles. And they bring him from a certain village, that we may learn that this people dwelt in much boorishness and want of teaching. For neither did any word, whether Mosaic or prophetic, ever sit upon it, but it was an untaught colt. And if, as another of the evangelists said, it was children that cried, Hosanna to the son of David, these too would hint at the same new people, in that, by believing in Jesus who appeared in the flesh of the seed of David, they send up glory to God, according to that which is written, The people that is created shall praise the Lord. And the spreading of the garments seems to signify this, that, putting off the old man, they that are worthy to hymn Jesus spread themselves under him, and subject themselves to him, that, mounting upon them, he may sanctify them, and the flesh may no longer rise up against the spirit, so that they too may be able to say, I was subjected to the Lord, and besought him. And Luke said that the whole multitude of the disciples praised God, calling disciples simply all that followed Jesus, not the twelve alone, nor the seventy, but the whole crowd that followed Jesus either because of the need of miracles, or because of being charmed for a season by the teaching; among whom it is likely that infants also were mingled, as other evangelists said. And these, being borne by God, confess him king, coming in the name of the Lord, that is, as God; and Peace, they say, in heaven, instead of, The old war which we had against God is dissolved. For there was not on earth a king who was God. But now, God coming upon earth, fittingly there is peace in heaven. And therefore glory in the highest, the angels glorifying at such a union and reconciliation, which the king and God who comes upon the colt has freely granted us. For this very thing, that being God he appears on earth, and walks in the country of us his enemies, shows that a truce has come to be between us and him. But the Pharisees murmured, both that the multitude named him king, and that they hymned him as God; for they held that the name of king ascribed to him tended to sedition, and to blasphemy of the Lord. But he says, If these should hold their peace, the stones would cry out. For not as a favour to me do these men say these things, but constrained they offer this doxology.

⁵ And when he was come near, he beheld the city, and wept over it, saying, If you had known, even you, at least in this your day, the things which belong to your peace! but now they are hid from your eyes. For the days shall come upon you, that your enemies shall cast a trench about you, and compass you round, and keep you in on every side, and shall lay you even with the ground, and your children within you; and they shall not leave in you one stone upon another; because you knew not the time of your visitation. He weeps over the city as one that loves mankind, for he would not destroy them that were in it because of their daring against him. He shows therefore the bowels of his mercy through his weeping. For that he had mercy on them, and thirsted for their conversion not only before the cross but also after the cross, is plain from his delivering them to the Romans only after so many years — for thirty-five years passed by. For surely for no other cause did he put off the punishment than because of the longing for their conversion. He weeps, then, over the insensibility of Jerusalem, and says: If you had known, even you, at least in this day, the things that belong to your peace — that is, if you had known now what is profitable for you, and brings peace and rest, which things are faith toward me, and abstaining from the plot against me. But now they are hid from your eyes, because for my sake, whom you set at nought, evils unbearable shall lay hold of you, and you shall suffer this and that, because you knew not the time of your visitation — that is, of my presence, when I came to visit you and to save you. You ought, then, to have known the things that belong to your peace, and to have believed in me, and you would have had peace from the Romans, and deliverance from all affliction. For indeed all they that believed in Christ became superior to the capture, so that, if all had believed, none would have been taken.

⁶ And he went into the temple, and began to cast out them that sold therein, and them that bought, saying to them, It is written, My house is the house of prayer: but you have made it a den of thieves. And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, and could not find what they might do: for all the people were very attentive to hear him.