And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the region of Judea beyond Jordan;
All Commentaries on Matthew 19:1 Go To Matthew 19
Cornelius a Lapide
AD 1637
se18. He said unto Him, &c. As thyself; Syriac, as thy soul. I have expounded these commandments in Deuteronomy 5:6. Christ in this place only propounded the precepts of the second table having reference to our neighbour, because in them are included the precepts of the first table concerning God. For the love of God produces love of our neighbour. For we love him for the sake of God. Wherefore the love of our neighbour flows from love of God. Again it is more difficult to love our neighbour than to love God. For who is there who does not love God, especially among religious people, such as this youth was?
The young man saith, &c. From my youth; Syriac and Arabic, from my childhood—meaning, from a child I have been brought up in God"s law, and been prevented by His grace. I have carefully kept all God"s commandments. What lack I yet? i.e, of goodness: that I may become perfected therein, and have eternal life? Not in any fashion, as all have it who keep the commandments, but surely and securely, and in large measure; in the chief and perfect degree of happiness and glory. For Thou, 0 Christ, as the Master of Heavenly virtue seemest to deliver a higher doctrine concerning it than our Scribes. Tell me therefore what it is? For I covet salvation and perfection. S. Jerome thinks that this young man told a falsehood, for if he had loved his neighbour as himself, he would have sold all his goods, and given to the poor. But this argument is not absolutely convincing. For to love one"s neighbour as oneself is of precept: but to give all one"s goods to the poor is of counsel. And Christ, as Mark says, beholding him, loved him, and gave him this advice concerning bestowing all his goods upon the poor, that he might go on to perfection.
Jesus saith unto him, &c. This is not an evangelical precept, but a counsel. Whence He saith, if thou wilt. This is to say, I do not command, but I advise. Mark adds ( Mark 10:21), Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor. S. Anthony, hearing these words of Christ read at Mass, left all things, and so followed Christ, says S. Athanasius in his life. S. Prosper of Regium, who was afterwards a bishop, did the same, in the time of S. Leo, as is recorded in his Life in Surius. June25.
Deservedly therefore S. Bernard says (in Declaman. sub initium.), "These are the words which in all the world have persuaded men to a contempt of the world, and to voluntary poverty. They are the words which fill the cloisters with monks, the deserts with anchorites. These, I say, are the words which spoil Egypt, and strip it of the best of its goods. This is the living and effectual word, converting souls, by the happy emulations of sanctity, and the faithful promise of truth. For Simon Peter saith unto Jesus—Lo we have left all things." Wherefore S. Jerome, by this saying of Christ, as by the sound of a trumpet constantly stirs up his own people, as well as all of us to a zeal for poverty. Whence (Epist150 , ad Hedib.), he says, "Dost thou wish to be perfect, and to stand in the first rank of dignity? Then do what the Apostles did. Sell what thou hast, and give to the poor, and follow the Saviour; and follow the bare and only cross with virtue for thine only cloke." Still more clearly does the same S. Jerome speak (Epist24 , ad Julian.), "And this I exhort, if thou wilt be perfect, if thou desirest the summit of Apostolic dignity, if to raise up the cross and follow Christ, if to take hold of the plough, and not to look back, if placed on the top of the house, thou despisest thine old garments, and wouldest escape the Egyptian woman, thy mistress, leaving the world"s pallium. Whence also Elias, when he was hastening to the kingdom of Heaven is not able to go with his mantle, but leaves his unclean garments to the world (mundo immunda vestimenta dimittit.). But this, thou sayest is a question of Apostolic dignity, and of the man who wishes to be perfect. But why art thou unwilling to be perfect too? Why shouldest not thou who art first in the world, be first also in the family of Christ?" After a little he adds, "But if thou shalt give thyself to the Lord, and being perfect in Apostolic virtue, shalt begin to follow the Saviour, thou shalt then understand where thou art, and how in Christ"s army thou boldest the last place."
Observe: Christian perfection chiefly and primarily consists in charity; nevertheless it is placed by Christ in evangelical counsels, as it were means and instruments suitable for acquiring charity. (See S. Thomas, ii2 q184 , art3.) This perfection all the religious aim at who renounce all their possessions, that naked they may follow a naked Christ. Yet do not all immediately at the beginning obtain this perfection, but they tend towards it by degrees; and by making continual progress, they at length arrive at it. Hence, wisely does Climacus (Gradus26) make three grades of such persons-namely, beginners, those who are making progress, and the perfect. To beginners he delivers this alphabet, not of twenty-four letters, but of virtues. "The best elementary alphabet of all," he says, "is obedience, fasting, a hair shirt, ashes, tears, confession, silence, humility, vigils, fortitude, cold, fatigue, affliction, contempt, contrition, forgetfulness of injuries, brotherly love, gentleness, a simple and incurious faith, the neglect of the world, the affections kept free from all things, simplicity united with innocence, voluntary vileness." To such as are making progress he assigns these greater precepts of virtues. "The lot and the method of those who are progressing is victory over vain glory and anger, a good hope of salvation, quietness of mind, discretion, a firm and constant remembrance of the Last Judgment, mercy, hospitality, modest reproof, speech free from all vicious affections." Lastly, to the perfect he delivers these maxims of complete sanctity: "A heart free from all captivity, perfect love, a fount of humility, the mind"s departure from the vanities of the world, and going to Christ, a treasure of light and Divine prayer secure from robbers, abundance of divine illumination, desire of death, hatred of life, and flight from the body." And then he adds that "a perfect man is so holy, and so pleasing to God, that he may be the ambassador, or the patron and advocate of the world, who is able (in a certain sense) to compel God; the colleague of angels, and is with them initiated into mysteries; a most profound depth of knowledge, a habitation of celestial mysteries, a keeper of the Divine arcana, the health of men, a god over devils, a master of vices, an emperor of the body."
Go, sell, &c. You will ask, Why is poverty the appropriate way and instrument of evangelical perfection? Bonaventura answers (in Apol. Pauperum), because cupidity is the root of all evils. Cupidity, therefore, is the foundation of the city of Babylon. For of it are born ambition, gluttony, and the rest of the vices. This cupidity Christ cuts down by poverty, and takes away riches, honours, delights, which are the food and fuel of all vices. For delicacies make the mind effeminate, and to become women rather than men. A manly strength abhors delicacies2. Poverty begets humility, which is the foundation of sanctity. Whence S. Francis, says Bonaventura, being asked by his disciples what virtue would most commend us to Christ the Lord, and make us pleasing to Him, replied (according to his wont): Poverty; for it is the way of salvation, the fount of humility, the root of perfection, and from it there spring many fruits, although they be hidden and known to but few3. One who is poor in spirit, since he has no other cares, gives himself wholly up to gathering virtues, as a bee to gathering honey. Thus S. Anthony, being free from the desire of riches, had an insatiable desire of virtues; and so from one man he learned patience, from another abstinence, from another constancy, prayer, and so on. Hence the first poor religious were called Ascetics, that Isaiah , exercisers; because they were wholly occupied in taming anger, gluttony and other passions, and in the practice of arduous and heroic virtues. Whence some of them were accustomed to take food only once in two days, others only once in three. Others scarcely slept at all, like those who lived in the monastery of the Acemetæ—i.e, of those who keep vigil without sleeping4. Because perfection consists in the love of God and our neighbour; and to this poverty directs us. For it puts an end to meum and tuum, from whence all the strifes and wars arise among neighbours, says S. Chrysostom. The same removes the mind away from all care and love of earthly things, and fixes it wholly upon God. For what the Apostle says concerning a married man ( 1 Corinthians 7:33), applies also to a rich man: "He that is married cares for the things of the world, how he may please his wife," and is divided. For the rich man is divided. He divides his cares and his thoughts between God and Mammon. Poverty, therefore, makes a man superior to the world and the flesh, like an angel conversing with angels, breathing after Heaven. And such a one fulfils the words of the Apostle, "Seek those things which are above, not the things that are upon the earth," that he may place his whole mind and love upon God, and may be made with Him, as it were, one spirit. Perfection, therefore, consisteth in this—that the mind be altogether abstracted from transitory things, and fixed on what is good and eternal; that Isaiah , on God, for which poverty affords an opportunity.
You will say, for this it is sufficient to leave all things in affection, which was what Abraham did, not in act. I answer with S. Jerome against Vigilantius. That is one grade of poverty, and a lower one. For the highest is to relinquish all things in reality, both because such a one gives all, that is to say both intention and its effect, as also because it is not possible wholly to relinquish a thing in intention, without carrying the intention into effect. For like a person lying in a bed, or sitting in a chair, if any one should secretly bind him to the chair he does not know that he is bound, until he gets up: so those who possess riches have their affection hidden, by which they are bound to them, and do not perceive it until they lose them or leave them. Thus S. Gregory records (Epist. ante lib. Moral.) how he was deceived by the world. "There was opened to me even then that I should seek for the eternal love, but persistent habit had prevailed so that I should not change my outward life."
Go, sell what thou hast. From hence the Pelagians taught that no rich man can be saved, unless he sell his property, and give to the poor, and become poor himself. S. Augustine writes against this view (Epist89. ad Hilar.), teaching that this is a counsel not a precept. Whence Pelagius was compelled to retract this error of his, as S. Augustine testifies (Epist. ad Paulin.).
There are three tracts which have been recently printed, bearing the name of Pope S. Sixtus. The first is concerning riches, in which the writer would prove from this passage that a believer cannot be saved unless he relinquish them, and become poor. The second is concerning works of faith, in which he teaches that they are necessary to salvation, but that they are works of free will, not of the grace of God. The third concerning chastity, that it is a work of free will, not the gift of God. From all this it is plain that the author of this work is not S. Sixtus, but some Pelagian, as the Louvain doctors and others have rightly perceived.
Sell that thou last, and give to the poor: Mark and Luke add, all things whatsoever thou hast. By these words is refuted the error of Vigilantius and Calvin, who teach that it is better and more perfect to keep one"s riches, and use them in moderation, and give to the poor according as opportunity serves, than to relinquish them all at once. S. Jerome confutes this error, (lib. cont. Vigilant.). For as S. Ambrose says, "It is better to give the tree with its fruit than to give the fruit only." Again, the ascetic, who gives part of his wealth to the poor, and keeps part for himself, is neither fish nor flesh: he neither renounces the world, nor is he a secular. He is a sort of amphibious animal. Whence S. Basil said to one who took up the religious life, but reserved certain things for himself, "Thou hast spoilt a senator, and not made a monk." Such a person does not wholly trust in God, but partly in God, and partly in the riches which he keeps for himself. Whence he is not really and entirely poor in spirit, nor does he free himself from the care, distraction and temptation, which are wont to accompany riches. Wherefore S. Anthony commanded a certain person who wished to renounce the world after this sort, that he might reserve something for himself against a time of necessity, to place upon his naked body some pieces of flesh which he had bought. When he had done this, the dogs and birds, which came to snatch at the flesh, lacerated his body all over. Then S. Anthony said, "Thus shall they who do not renounce all things be torn by the devils." (See Rufinus, in The Lives of the Fathers, lib3 , n68.) Wherefore S. Hilarion, as S. Jerome testifies in his Life, rejected money offered him to distribute among the poor by Orion, out of whom he had cast a legion of devils, and said, "To many the name of poverty is an occasion of covetousness: but mercy has no art. No one spends better than he who reserves nothing for himself." For as S. Leo wisely says about a like matter (Serm12 , de Quadrages.), "Through lawful use we pass on to immoderate excess, when from care of the health there creeps in the delectation of pleasure; and the desire of what is sufficient for nature does not satisfy." S. Gregory gives the reason priori (Hom20 , in Ezech.), "When any one vows something that is his to God, and something does not vow, that is called sacrifice. But when a man vows all that he has, all that he lives, all that he knows, to Almighty God, then it is a holocaust. For there are some who as yet are retained in mind in this world, and who afford help to the poor from their possessions, and hasten to succour the oppressed. These in the good which they do, offer sacrifices, because of their actions they offer something to God, and keep something for themselves. And there are some who reserve nothing, for themselves, but immolate senses, life, tongue, and the substance which they have received to Almighty God. What do these do but offer a holocaust, yea rather are made a holocaust?"
To the poor: Christ does not say, Give to your relations, or rich friends, as Remigius observes. For this is an act of natural love, by which you do not cast away your riches, but deliver them to those who belong to you, to be kept. Wherefore in this way you do not leave the world, but rather immerse yourself further in it. You must make an exception, when your relations according to their position are in need of your riches; for then, they are reckoned poor in their own station. But give to the poor, from whom you expect nothing in return, but from God only. Therefore this is a pure act of charity and poverty, and renunciation of wealth. Origen adds, he who gives his goods to the poor is assisted by their prayers.
And thou shall have treasure, &c. By the word treasure, says Chrysostom, "the abundance and the permanence of the recompense are shown." And S. Hilary says, "By the casting away of earthly riches heavenly wealth is purchased." Beautifully does S. Augustine observe (Serm, 28 , de Verb. Apost.), "Great is the happiness of Christians, to whom it is given, to make poverty the price of the kingdom of Heaven. Let not thy poverty displease thee. Nothing richer can be found than it is. Would you know how wealthy it is? It purchases Heaven. By what treasures could be conferred what we see granted to poverty? That a rich man should come to the kingdom of Heaven with his possessions may not be: but he may get there by despising them." Sell clay therefore, and buy Heaven: give a penny and procure a treasure.
And come follow Me: journeying in poverty, and preaching the kingdom of God. "For many," says S. Jerome, "even when they leave their riches do not follow the Lord. Neither does this suffice for perfection, unless after despising riches, they follow the Saviour; that Isaiah , leave evil and do good. For the world is more easily set at nought than the will. Therefore do the words follow, Come and follow Me. Again, Follow Me implies the union of an active with a contemplative life. There is a threefold sort of holy life. The first and lowest is the active life. The second is the contemplative. The third and most perfect is the union of action with contemplation, that what we derive from God by contemplation, we s
