Cheesefare Thursday

If they seemed to have the eyes of the soul and a human mind, they were still nonetheless blind to the deceit of idolatry. But what then happened to them provides the basis for Isaiah's message. For the former blind and deaf were gathered together into the church of God even as the rulers of the nations opposed the people of God. The prophet is amazed and tries to make sense of the prophecy that he is speaking, and so he calls out, saying, "Who can announce these things?"

(Verses 8-9) Bring out the blind people who have eyes, and the deaf who have ears. Let all the nations gather together, and let the peoples be assembled. Who among you will declare this, and show us former things? Let them bring their witnesses to justify them, and let them hear and say, 'It is true.' LXX: Bring out the people who are blind, yet have eyes, who are deaf, yet have ears. All the nations gather together, and the peoples assemble. Who among them can declare this, and show us the former things? Let them bring their witnesses to prove them right, and let them hear and say, 'It is true.' Let them bring their witnesses, and let them be justified, and let them hear and speak the truth. And what follows: Educate the blind people, who have eyes; the deaf, who have ears; many people think that it is said about the Gentile people, who began to hear and see through the teaching of the Apostles. But we should also understand this about the dispersed Israel, who was called by the Apostles and believed first; to whom Paul also speaks: It was necessary for the word of God to be preached to you first (Acts 13:46). And the Lord Himself in the Gospel: Go to the lost sheep of the house of Israel (Matthew 10:6). Finally, it follows: all the nations are gathered together, and the tribes are assembled, that is, with the people who believed from the Jews, so that there may be a dual calling, of circumcision and of uncircumcision. But what is said, 'Bring forth, O Lord, the word is spoken to the Son.' Or, according to the Septuagint, the Father speaks to the Son, that He may bring forth His blind and deaf people, and join them to the nations, and make many leaders of the Church from them. And the prophet marvels that no one among the nations could have known these things in advance, nor could they have known the plans of God; but only His people who have received the Law and had prophets: For God is known in Judea, His name is great in Israel (Ps. LXX, 1).

All the nations. Here he excludes the sharing of divinity. And first, he shows the falsehood of other gods by the manner of a judgment, setting out the consensus of the nations in idolatry: assembled together, in one error: they are all gone aside (Ps 14:3); seeking a sign of divinity: who among you, that is, which of your gods; or this is said to the idols; and he seeks testimony: let them bring forth their witnesses, let them be justified, that is, let them justly be called gods; and let the witnesses hear, future things from them, and say, testimony for you, above: there is none that shows, nor that foretells (Isa 41:26).

Second, he shows the truth of his own divinity, and first, as to knowledge, second, as to power: you are my witnesses (Isa 43:12).

If Christ is Son, Christ is certainly after God. But after God there is nothing comparable to him. Christ is therefore not comparable to God; or if he is not after God, certainly he is with God; for in no way can he be before God; therefore he is consubstantial (homoousion) … substance as substance, especially if it is a homogeneous substance that is realized in two or more individuals, which is said to be identical substance, not similar.

(Verses 10-11) You are my witnesses, says the Lord, and my servant whom I have chosen, that you may know and believe me, and understand that I am he. Before me no god was formed, nor shall there be any after me. I am, I am the Lord, and there is no savior without me. LXX: Be my witnesses, and I am a witness, says the Lord God, and my servant whom I have chosen, so that you may know and believe and understand that I am: Before me there was no other God and after me there will be none. I am God, and there is no Savior besides me. Whether he himself is the witness of his own words, both the doer and the boy and servant whom he has chosen. There is no doubt that it signifies Christ, to whom he also says above: It is great for you to be called my servant. And all these things will happen, so that the truth may be preached to the world, and they may know, and believe, and understand, whose minds were previously brutish and insensible, that besides one God, there is no other God, neither before nor after. For the creator of times never has a beginning, since time itself sometimes exists. And how did He speak: I am a witness, says the Lord God; and the boy whom I have chosen, saying this very thing to the Lord in the Gospel: The testimony of two men is true. I am the one who testifies about myself, and the one who sent me is the Father (John 8:17-18). Thus, we must understand the divinity of Him, that there is no God except Himself who speaks, and His chosen boy. Besides God the Father, there is no other God: because Christ is the power of God and the wisdom of God (1 Corinthians 1), who speaks in the Gospel: I am in the Father, and the Father is in Me (John 14:11). For just as the one Lord Christ does not take away from the Father so that he may not be Lord, so the one God the Father does not take away from the Son so that he may not be God: who in the beginning was the Word, and the Word was with God, and the Word was God: this was in the beginning with God (John 1:1-2). And what follows: And there is no Savior without me, shows that the Son saves all things in the Father. Concerning whom the same prophet testifies: And the Lord will send them a Savior, who will make them safe (Isaiah 9). For indeed, God is wise and strong, and His wisdom and virtue cannot exist without Him.

Still I would like to ask of our opponents what the words mean that were once uttered by the prophet, "Before me there was no God, and after me there is none." If the Son is younger than the Father, how can the Father say, "after me there shall be none"? You will not, therefore, also deprive the Only Begotten himself of his substance, will you? Indeed, you must dare to do this or else to accept the one Godhead with the distinct persons of the Father and the Son.

"I have glorified you in the world." By this glory Christ has led the blind people into the light. For the sun of righteousness does not allow us to be children of the night and shadows but rather of day, as the divine apostle says. When Paul says, "They have been gathered," this in fact has not yet taken place, and he is obviously speaking prophetically, meaning "they will be gathered." For speaking of things to come as if they had happened is customary in the Scriptures; another example of such is "I have given my back to the rod" and "they divided my clothing among them."

He gives testimony, assigning men to give testimony: you are my witnesses, my servant, the people of Jacob, or Christ: you shall be witnesses (Acts 1:8); setting out the manner of knowing: that you may know, as to those things which can be known about God by natural reason, and believe, as to those things which are above reason, and thus, understand, for unless you believe, you will not understand, above (Isa 7:9), according to another reading; and setting out what is said by the witnesses, that he alone is God: that I, alone, am, God; there was no God who forms, or formed, namely, no idol: see that I alone am, and there is no other God besides me (Deut 32:39).

It has been sufficiently demonstrated that God exists and that his essence is incomprehensible. Furthermore, those who believe in sacred Scripture have no doubt that he is one and not several. For the Lord says at the beginning of his lawgiving, "I am the Lord your God, who brought you out of the land of Egypt. You shall not have strange gods before me." And again: "Hear, O Israel: the Lord your God is one Lord." And through the mouth of the prophet Isaiah: "I am," he says, "the first God, and I am the last, and there is no God besides me. Before me there was no God, and after me there shall be none, and beside me there is none." And the Lord speaks thus to his Father in the holy Gospels: "This is eternal life: that they may know you, the only true God." With those who do not believe in sacred Scripture we shall reason as follows. The Divinity is perfect and without deficiency in goodness or wisdom or power. He is without beginning, without end, eternal, uncircumscribed; to put it simply, he is perfect in all things. Now, if we say that there are several gods, there must be some difference to be found among them. For if there is no difference at all among them, then there is one God rather than several. But if there is some difference, then where is the perfection? For if one should come short of perfection in goodness, or power, or wisdom, or time or place, then he would not be God. The identity of God in all things shows him to be one and not several.

If you want to have me as a witness to your verdict, then be the first to render witness to my truth. In this case, I will not be alone in bearing witness, but there is also my chosen servant. Now it is neither Moses nor another of the prophets who is referred to here, but Christ our Master. And he calls him a [servant], not as God but as a human being; for it is as a human being that he has named him "chosen." … We likewise find in the holy Gospels this number of two witnesses. In the course of a conversation with the Jews our Master Christ in effect declared, "It is written in your law that the testimony of two persons is true. I bear witness concerning myself, and the Father who sent me bears witness." … "I am, I am your God, and there is no other savior besides me." Again these words proclaim the one divinity. For our Master Christ is called "savior" throughout the holy Scriptures, as I think even the followers of Arius and Eunomius would concede. Now if apart from God there is no savior and if Christ is called "Savior," it is clear that he participates in the [divine] nature. If Christ does not, as the blasphemers allege, then he is not Savior.… But if he is Savior, then he shares the same essence to which alone belongs the faculty of saving.

And that he alone is Lord: I am, singularly, I am, preeminently: neither is there salvation in any other (Acts 4:12).

(Verses 12-13) I have declared and saved; I have made known, and there was no strange one among you. You are my witnesses, says the Lord, and I am God, and from the beginning I am myself, and there is no one who can rescue from my hand. I will work, and who can turn it aside? LXX: I have declared and saved: I have rebuked and there was no stranger among you. You are my witnesses, and I am the Lord God from the beginning, and there is no one who can deliver from my hand. I will do it, and who will turn it away? So when I foretell these things from the beginning, there will be no one who rejects my will: indeed, what I have done, they could make void. These things are indeed said to Jacob and Israel, but they refer to the apostolic choir and all who want to believe in Christ and be saved from the Jewish people.

I not only made the predictions; I have also brought them to their conclusion. "I reproached, and then there was no strange god among you." The three interpreters have rendered the word "I have reproached" by the verb "I have made to understand," which comes back to saying, I have born witness. The verb "I have made reproaches" also has the same sense: it is because they do not cease to sin that they suffer reproaches. Moreover, he then makes the following declaration: At the time when I gave the law, no strange god was present: "You are my witnesses, and I am the Lord God." Know clearly, he is saying, that no one else is concerned for you, but that you alone have benefited by my providence.

Second, he gives a sign of his divinity: I have declared, there was no strange one among you, by which you could know: O Israel, if you will hearken to me, there shall be no new god in you: neither shall you adore a strange god (Ps 81:8–9).

Here he shows the truth of his divinity as to power. And first, he gives the testimony: you are my witnesses: I am the beginning (John 8:25).

"I will act, and who will hinder it?" For I have accomplished the calling of the nations, he says, that is, I have saved those who were led astray. And who can alter this, or who could change things so that they did not happen? The Savior himself assures us that no one can snatch those who are being saved from the hand of God. "For my sheep hear my voice, and I know them; and they follow me, and I give them eternal life."

He gives a sign of his power in punishing: and there is none that can deliver out of my hand, as in Deuteronomy 32:39 and Job 10:7; and in working: I will work, above: the Lord of hosts has decreed, and who can disannul it? (Isa 14:27).

"I have brought down all the runaways and the Chaldeans," that is, "For your sake I will send you to Babylon" and will make the Medes rise, in order to deliver you from captivity. And when the Babylonians fly from you in every manner, through the land and the sea, they will be captured in "their ships" and be imprisoned. He calls "runaways" the Medes because of their previous weakness.

(Verse 14.) Thus saith the Lord, your redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and have brought down all their bars, and the Chaldeans glorying in their ships. I am the Lord, your Holy One, the creator of Israel, your king. LXX: Thus saith the Lord God, the Holy One of Israel, your redeemer: For your sakes I will send to Babylon, and will bring down all their fugitives, and the Chaldeans, in the ships of their rejoicing. I am the Lord thy God, the Holy One of Israel, who have shown your king, Israel. According to the Hebrew, the prophetic speech is still directed to Israel, to whom their redeemer, the Lord and Holy One of Israel, spoke these words: 'Because of you who preach the Gospel with me, to whom I said above: Do not be afraid, for I am with you, you who are the witnesses of my will, and you announce my other Son to the unbelieving world, I have sent my Son into Babylon and the confusion of this age. And I have removed all its bars, which are called Barihim in Hebrew (or Barichim, as interpreted by Theodotion).' And, he said, the Chaldeans are implied, I have removed those who boasted in their ships: in these, namely, who floated like ships among idols. No one doubts about the Chaldeans that they sound like demons. I, the Lord, have foretold these things, who am your Creator and the king of Israel. Moreover, according to the Septuagint, the meaning is quite different: I, the Lord, who have delivered you from dangers, and the holy one of Israel: because of you, I will send the king of the Medes and Persians to Babylon, and I will make its inhabitants flee, and the Chaldeans who captured you will be bound and transferred across the Caspian Sea to other nations. I, the Lord, have determined these future events, which will reveal that the King of Israel will be the one who believes.

[Isaiah] predicts the defeat of the Babylonians and the enslavement of the Chaldeans. They will suffer these misfortunes because of you, he says, since they were unwilling to recognize that their victory depended on my good will and that you were made prisoners because I rejected you.

Thus says the Lord. Here he sets out the sign of his love, that he destroyed for them the Babylonians, who gloried in their ships because of the multitude of their waters: I sent, namely, my wrath: the Lord has both purposed, and done all that he spoke against the inhabitants of Babylon (Jer 51:12).

To say that God remembers is to say that he acts. Conversely, to say that he forgets is to say that he does not act: not because there is forgetfulness in God (given that he never changes) or remembrance (given that he never forgets). For those, then, who did not know what they were doing, "I have become like a man without support," when I was "free among the dead." And for those who did not know what they were doing, I have become "like the slain who sleep in the grave. And they are cast away from your hand." That is, when they reduced me to such a condition, "they were cast away from your hand." They thought I was a man without support; rather, it was they who were without the support of your hand. In fact, as it says in another psalm, "they dug a ditch before me, but they fell in it themselves." I think that the words "and I have been cast away from your hand" are best interpreted in this way, rather than referring to those who sleep in the grave, whom God does not remember. In fact, there are some righteous people among these latter, of whom it is true that he has not remembered them yet, so as to raise them. Nevertheless, of these it is also said, "The souls of the righteous are in the hand of God." That is, they enjoy the support of the Most High, and they dwell in the protection of the God of heaven. As for the others, however, they were cast away from the hand of God, since they thought that the Lord Jesus Christ was rejected by his hand, so much so that they could number him among the evildoers and kill him.

Where do we think these saints are? In a place where they are doing well. What more do you want? You do not know the place, but consider what it truly is. Wherever they are, they are with God. "The souls of the righteous are in the hands of God; no torment will touch them." They passed through torments to reach the place without torment. Through narrowness and constriction they reached the place of freedom. Therefore, those who are heading toward such a homeland should not be dismayed if the way is difficult.

In the first part, on the side of the retribution of the just, there is touched upon first their liberation from evil: second, their reward in good: The just shall shine, etc. In the first, there is touched upon first their liberation from the evil of eternal damnation: second, from the evil of temporal death, at: They seemed in the eyes, etc.; third, from the evil of present vexation or tribulation: And if before men they suffered torments.

(Verse 1). But the souls of the just are in the hand of God, etc. Rabanus continues thus: "In the preceding chapter the sentence of the wicked was expressed, which they brought forth against Christ: now they are condemned for foolishness, because they think the Saints perish, whom they slaughter for his confession." But it can be continued in this way: I rightly said that those "who are on his side" "imitate" the devil. But, standing for "however"; the souls of the just, etc., "that is, of the Martyrs," according to the Gloss: which is also true of other just persons, but Martyrs are called especially just, because "just is he who disregards loss for the sake of a friend," as is found in Proverbs 12: and this the Martyrs do especially, because for Christ they disregard the loss of possessions and of carnal friends and even of their own bodies, as is clear from Hebrews 11. The souls, I say, of the just: he does not say bodies, because "the earth," that is, the body made from earth, "is given into the hands of the wicked," Job 9. He does not say temporal goods: Job 1: "Behold, all that he has is in your hand," etc. But the souls are in the hand of God, that is, in his protection, and therefore they are secure; Psalm: "He who dwells in the aid of the Most High," etc.; John 10: "No one shall snatch them from my hand." And the torment of death shall not touch them, namely "eternal" death, as the Gloss says: whence Job 5: "In six tribulations he will deliver you, and in the seventh no evil shall touch you," that is, the torment of Gehenna. This torment is described in Job 24: "From the waters of snow he shall pass to excessive heat"; likewise in a Psalm: "He shall rain snares upon sinners, fire," etc. By the name of death, taken in its general sense, is understood here eternal death, because that is true death: but temporal death is as it were the shadow of death: for it is a certain passage to life, according to that saying in John 5: "He does not come into judgment," namely of condemnation, "but has passed from death to life."

"My life is always in your hands, but I do not forget your law." Because the soul of the righteous is persecuted by the wickedness of thieves, who want to seduce it with various traps, it very wisely says that it is placed "in the hands" of God. No violence of its adversaries can reach there, as it says, "The souls of the righteous are in the hands of God, and no fatal torment will touch them." And also, "My sheep listen to my voice," and a little later, "No one will steal them from my hand." He added "ever," so that it would be understood that at no time is the soul left to the mercy of its foes. When it then says "in the hands," it means that God acts with power, since he keeps safe those who show themselves to have acted according to his judgments. Why then does he say that his soul is placed "in the hands" of the Lord? Because his law is not taught to someone who forgets. Therefore, we are under his protection if we do not stray in anything from the saving precepts. This is what is asked of us at all times and what we are commanded in particular here: to return to the law, and not to stray from the law. - "Explanation of the Psalms 118.109"

"My life is always in your hands, but I do not forget your law." Because the soul of the righteous is persecuted by the wickedness of thieves, who want to seduce it with various traps, it very wisely says that it is placed "in the hands" of God. No violence of its adversaries can reach there, as it says, "The souls of the righteous are in the hands of God, and no fatal torment will touch them." And also, "My sheep listen to my voice," and a little later, "No one will steal them from my hand." He added "ever," so that it would be understood that at no time is the soul left to the mercy of its foes. When it then says "in the hands," it means that God acts with power, since he keeps safe those who show themselves to have acted according to his judgments. Why then does he say that his soul is placed "in the hands" of the Lord? Because his law is not taught to someone who forgets. Therefore, we are under his protection if we do not stray in anything from the saving precepts. This is what is asked of us at all times and what we are commanded in particular here: to return to the law, and not to stray from the law.

The good God, showing his great and varied providence, not only ordained all of creation, unfolded the heavens, spread the seas, enkindled the sun, caused the moon to shine, gave the earth to be inhabited and offered all the resources of the earth for food and for the sustenance of our bodies, but he also gave us the relics of the holy martyrs. After taking their souls ("The souls of the righteous," it says, "are in the hand of God"), he left us their bodies in the meantime as an exhortation and a comfort, so that, drawing near to the graves of these saints, we might be moved to zeal and to imitation and that seeing them we might keep the memory of their good works and of the rewards associated with them.

The Word of God, who out of mercy condescended to become her son, serves with his sovereign hands this most holy and most divine woman as is fitting toward a mother and receives her holy soul. What a good legislator! Not being subject to the law, he keeps the law that he decreed. It is he, in fact, who established the duty of children toward their parents. "Honor," he says, "your father and your mother." I believe this is a truth that is obvious to anyone who is at least a little familiar with the divine revelation of sacred Scripture. If, as sacred Scripture says, "the souls of the righteous are in the hands of the Lord," how much more should she not entrust her soul to her Son and her God?

"The sufferings of the present time cannot be compared with the future glory that will be revealed in us." But it remains hidden until it is revealed. And precisely because it is hidden, "in the eyes of the foolish they seemed to have died." But, by the fact that it is concealed, does it thus also remain hidden to God, before whom it is precious? "Precious in the eyes of the Lord is the death of his saints." Consequently, in the face of this hidden mystery we need eyes of faith, so as to believe what we do not see and to suffer courageously, resolutely accepting unjust evils.

"In the eyes of the foolish they seemed to have died, and their end was thought to be a punishment." "Malice," in Latin, does not ordinarily have the same meaning that it has in the language used in sacred Scripture. In fact, in Latin one usually calls "malice" that which makes human beings wicked. In the language of the Scripture, however, by "malice" is also meant the evil suffered by human beings. In this passage, therefore, the term should be understood in the sense of "punishment."

"The Lord abandoned the evil he intended to inflict on his people." God wanted it to be understood that this evil was a punishment, as is said, "Their end was thought to be an evil." Similarly, it is said that good and evil come from God, but not according to the evil by which human beings are evil. God in fact is not evil, but he gives bad things to evil people, because he is just.

(Vers. 2.). They seemed to the eyes etc. It should be noted that the wicked and unbelieving regard the death of the Saints as death in the separation of the conjunction of soul to body, affliction in the pain of the conjoined, destruction in the perdition of the soul, which they regard as perishing with the body; the way of destruction with regard to the subsequent incineration of the body. According to this it is read thus: They seemed, that is the just, in the eyes of the foolish to die, namely by eternal death, when nevertheless they pass over to a better life. Whence Augustine: "God bestowed so great a grace upon the Christian faith that death, which is known to be contrary to life, became an instrument through which one might pass over to life." In the eyes, he says, of the foolish, who "set their eyes to decline toward the earth," that is, who consider only present things and not future things: and therefore to such people they seem utterly to die, but in the eyes of the wise they seem to be born, on account of which the death of the Saints is called a birthday, according to that passage in Job 11: "When you think yourself consumed, you shall rise as the morning star." And it was accounted, namely by the impious, as affliction, namely alone without any benefit, their departure, from the body, when nevertheless it is for them a consolation, according to that passage in Philippians 1: "Having a desire to be dissolved and to be with Christ." Bernard: "The Saints hold death in desire, life in patience." But for the reprobate, there is affliction of departure in their death, and this because, as the same Bernard says, "for them there is pain in departure, horror in passage, shame in the sight of God."

(Vers. 3.). And from the just path, that is from the way of justice, they went away into destruction: the Gloss: "That is, in the estimation of the wicked," because "they regard the palm of martyrdom as affliction and destruction," that is, a retreat into nothingness as regards the soul, which they think is reduced to nothing: and repeat: the just went away, in the estimation of the impious, into the way of destruction, that is incineration, as regards the body; which destruction or way of destruction is from us, that is from our first parents: Romans 5: "Through one man death entered the world." Or: destruction he calls temporal death, because it excludes from the present life: way however of destruction he calls eternal death, because it excludes from eternal life: Baruch 3: "They were destroyed and descended to the netherworld." And with this, there one passes or goes from deadly punishment to deadly punishment, according to that passage in Job 24: "From the waters of snow he shall pass to excessive heat." Such people err in thinking thus: whence below in chapter 5: "We fools accounted their life madness and their end without honor." But they are in peace; the Gloss: "Of perpetual rest, now in hope, at last in reality"; Apocalypse 14: "From henceforth now, says the Spirit, that they may rest from their labors." For the end of the just is peace: whence Isaiah 32: "The work of justice shall be peace."

But someone will ask, "Why do we see that the good die along with the bad?" The former do not perish but escape, because they are freed from commerce with the wicked and from persecution, and they are brought to rest. The others die and truly perish, because what awaits them when they depart from this world is the torment and punishment of a terrible judgment. The good are called before their time, so that the perverse will torment them no more. The wicked and godless are taken away so that they would no longer persecute the good. The righteous are called from difficulties, tribulations and anguish into rest. The godless are dragged from luxury, abundance and pleasures to punishment. The former go to judge, the latter to be judged. The former, to receive their due, the latter to receive their punishment, as it is written, "The righteous, even if he dies prematurely, will find rest." And also, "Because he lived among sinners, he was taken away." And also, "His soul was pleasing to the Lord. Therefore God took him quickly from the wickedness around him." And still, "They go to death together with the godless, but they are in peace." You see therefore that this disintegration of the body is rest, not punishment, for the righteous and for those who worship God. In decay, rather than perishing, they are freed. Thus the faithful do not fear decay, nor are they overawed by it, but they desire and long for its coming. They understand that through it they will arrive at rest, not punishment. The perverse, the godless and those who are conscious of their crimes rightly fear decay, because of a natural disposition by which they cannot fail to judge themselves. Consequently, having received and understood this explanation, we must not sin at all, especially because we are not unaware that there is a judgment of sinners in this world, which remains in the future one.

And if before men etc. Here is touched upon the deliverance from the evil of present vexation, and first the deliverance in hope: second in reality, at: Afflicted in few things etc.; third the cause of both, at: For God tested them etc.

(Verses 4, 5). It is said therefore: And if, that is, although, before men: the Gloss: "Because before God is the crown of glory"; they suffered torments, namely various and grievous ones, as is evident in the Martyrs, concerning whom Hebrews eleven says: "They were stoned, they were cut asunder" etc. Their hope, namely of the just, according to that saying of Proverbs fourteen: "The just man hopes in his death": is full of immortality, an immortality, I say, not such as was the immortality of the first parents, namely with the possibility of dying; not such as that of the damned in hell, namely with the perpetual desire of dying: Revelation nine: "They shall desire to die, and death shall flee from them"; not such as that of little children in limbo, namely with the lack of the glorious life, but such as that of the Blessed in heaven: Romans five: "We glory in the hope of the glory of the children of God".

And rightly they hope, because, afflicted in few things, the Gloss: "Bodily"; in many things they shall be well disposed: Matthew twenty-five: "Because you were faithful over a few things, I will set you over many things"; Luke twenty-two: "I dispose to you a kingdom" etc. But what those many things are, is said in Isaiah sixty-four: "Eye has not seen, O God, apart from you, what you have prepared for those who wait for you".

But there is a doubt about what it says: Afflicted in few things etc., because it is said in Hebrews eleven: "They were stoned, they were cut asunder" etc.

It must be said that their torments were many in themselves, but few by comparison: first, by comparison with their own estimation, according to that saying of Genesis twenty-nine: "The days seemed to him," namely to Jacob, "few because of the greatness of his love." Second, by comparison with the Passion of Christ: Lamentations one: "O all you who pass by the way"; likewise in the Psalm: "They were swallowed up, joined to the rock," namely to Christ, "their judges," that is, the Apostles themselves and other Martyrs. Third, by comparison with the future reward: Romans eight: "The sufferings are not worthy" etc.; likewise, Second Corinthians four: "That which is at present momentary and light of our tribulation works for us above measure exceedingly an eternal weight of glory." Fourth, by comparison with eternal affliction: Job six: "He who fears the frost, upon him shall the snow rush." Fifth, by comparison with the debt and the obligation, that is, the punishment owed on account of things omitted and the obligation on account of things committed: the Psalm: "What shall I render to the Lord for all the things that he has rendered to me"?

For God tested them etc. Here the cause of the aforesaid is touched upon, and first, their chastisement: second, their purification, there: As gold in the furnace etc.; third, the future recompense, there: And in the time there will be etc.

I rightly said that they will be well disposed in many things, for God tested them: Gloss: "That is, He chastised them with various tribulations"; 2 Corinthians 6: "As chastised and not put to death."

But to the contrary: "God tempts no one," as is found in James 1.

It must be said that He does not test in order to learn, as a man does: Daniel 1: "Test us, I beseech you" etc.; nor in order to deceive, as the devil does; Matthew 4: "The tempter, approaching, said to Him" etc.; likewise 1 Corinthians 7: "Lest Satan tempt you"; but in order to instruct, as a master instructs a disciple; Psalm: "Prove me, O Lord, and test me" etc.

And He found them worthy of Himself, namely "of the participation of His blessedness," which is acquired through tribulations: whence Acts 14: "Through many tribulations we must enter into the kingdom of heaven"; likewise Tobit 3: "If he shall have been in trial, he shall be crowned."

How great is the constancy of the martyrs! How excellent is the faith of the saints who willingly accepted many torments for the name of Christ and who, nevertheless, despising these torments, defeated the devil who was in their persecutors! Indeed, Solomon said of them, "Even if to human eyes they suffer punishments, their hope is full of immortality." Therefore the saints had a great hope, because they believed that, enduring a temporary passion, they would receive in the resurrection what they hoped for. And what did they hope for in suffering these things? It is easier to speak of what they suffered, because who can speak of what they hoped for? Listen to the apostle Paul: "The sufferings of the present moment cannot be compared with the future glory that will be revealed in us."

There are two kinds of persecutors: those who insult and those who flatter. The tongue of the flatterer does more damage than the hand of the murderer, and Scripture calls such a tongue a furnace. Speaking of persecution, it says, "He tried them like gold in the crucible" (referring to the martyrs who had been killed), "and they pleased him like a sacrifice." Listen how the tongue of the flatterer is no different: "Fire puts gold and silver to the test, and a person is tested by the mouth that praises him." Both the one and the other are fire. You must emerge unscathed from both. The one who insults you breaks you to pieces, and you are shattered in the furnace like a clay vase. The word of God formed you; then came the test of suffering. Indeed, it is necessary that what has been formed also be baked. If the vase was well formed, fire is welcome! It will serve to harden it.

The nations "did for their gods what is abominable to the Lord and what he detests. They even burned their sons and daughters in the fire, in homage to their gods." In what other way can it be more clearly shown than with these testimonies of sacred Scripture (and I have omitted others that are similar) that God, who gave these Scriptures to the human race, was not only not pleased but indeed detested sacrifices in which human beings were immolated? God loves and rewards fully those sacrifices in which a righteous person who suffers iniquity fights for the truth even to the point of death or is killed by enemies that he has offended for the sake of justice, repaying them good for evil, love for hatred. The Lord calls this righteous blood, from the blood of Abel until the blood of Zechariah. And especially, because he poured out his blood for us and offered himself in sacrifice to God. This surely was an offering, as much as it was also his being killed by his enemies for the sake of justice. Imitating him, the army of the martyrs fought until death for the truth and was immolated by ruthless enemies. Scripture says of the martyrs, "He tried them like gold in the crucible, and he was pleased with them as with a holocaust." Thus the apostle says, "Indeed, I am already being sacrificed."

(Verse 6.) As gold in the furnace He tested them, namely on the part of the soul, purifying them through the fire of tribulations but not consuming them: Gloss: "Just as gold in the furnace is not burned up but is tested, so the Martyrs do not fail but are prepared for glory"; Sirach 2: "Gold and silver are tested in fire, but acceptable men in the furnace of humiliation," which, namely, comes through present tribulations: Job 23: "He tested me as gold that passes through fire." And as a victim of holocaust, which is entirely consumed in the sacrifice of the Lord's body: He received them, namely on the part of the body, by approving or accepting their devotion: Romans 12: "Present your bodies as a living sacrifice, holy, pleasing to God." And in the time, namely of retribution: Gloss: "The death of the Saints is not perpetual, but in the day of judgment there is abundant recompense"; there will be regard for them, that is, they will be regarded by God, namely with the eye of mercy, which the Psalmist sought, saying: "Look upon me and have mercy on me." Regard, I say, for them, that is, of the just, who now seem to be abandoned by God, according to that verse of the Psalm: "God, my God, look upon me, why have You forsaken me?"; likewise, to be despised, according to that verse of the Psalm: "Why do You turn Your face away?"

God removes evil from us in two ways, by "wind" and by "fire." If we are good and obedient to his teachings and allow ourselves to be instructed by his Word, the "wind" sweeps away our evils, according to what is written, "If by the Spirit you mortify the deeds of the flesh, you will live." But if the Spirit has not taken away our evils, there is need of purification by fire. Observe closely, however, each combination of terms. The first is "wind" and "cloud," the second "fire" and "light," the third "electrum" and "splendor." Each of these, as though it were sad, is paired with something more cheerful. Indeed, if the wind dies down, immediately a cloud appears. If fire appears, there is light. If one speaks of electrum, there is brightness all around. We must, "like gold in the furnace" and electrum, be fused by an extremely hot fire. You will find, in the prophet we are commenting on, the Lord who sits in the middle of Jerusalem, fanning those who are a heap of silver, tin, iron and lead. With laments, he reproaches those who bear within themselves the dross of more base material. He says, "You have become the dross of silver, silver that is no longer pure like the grape." When we superimpose on God's creature, which at the beginning is good, the vices and passions that come from our wrongs, then we mix iron, tin and lead with gold and silver. To be purified, fire is necessary. As early as possible, then, we must act in such a way so as, when we arrive at this fire, to pass through it peacefully, like gold and silver and precious stones, which have no blemish of adultery. Not that we would be defeated by the fire, but that we might emerge from it approved.

The Father tests us, the Son tests us, the Holy Spirit tests us. He says of the Father to the Thessalonians, "Thus we preach, not seeking to please human beings but God, who tests our hearts." Solomon says of the Son, "He tried them like gold in the crucible and found them worthy of himself." Of the Holy Spirit, Solomon says, "He who tests hearts is the Spirit of the Lord," and he will wipe out the wicked from the earth.

The just shall shine etc. After he has treated of deliverance from evil, here he adds concerning reward in good, first, as regards the stole of the body: second, as regards the honor of judicial power, there: They shall judge the nations etc.; third, as regards the glory of divine fruition, there: Those who trust in Him etc.

(Vers. 7.). I said well that there will be in time a regard for them, because the just shall shine, namely by the endowment of clarity in the judgment as regards the substance of the body, according to that passage of Matthew thirteen: "Then the just shall shine as the sun"; but the sun shall shine sevenfold more than it does now: whence Isaiah thirty: "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold." And they shall run about like sparks, that is, they shall be apt for running about through the endowment of agility, and this as regards the operation or motion of the body, according to that passage of Isaiah forty: "They that hope in the Lord shall renew their strength, they shall take wings as eagles"; Augustine: "Where the spirit wills, there immediately shall the body also be." Like sparks, I say, in a bed of reeds, which they set ablaze and consume. A bed of reeds here signifies the assembly of the reprobate, because it is outwardly splendid through pretense, inwardly void of truth, laden with no fruit of good works, continually watered by the swamp of carnal concupiscence, agitated by the wind of pride, fit for eternal burning. In this bed of reeds the Saints are said to run about, trampling them underfoot; Malachi, last chapter: "You shall tread down the wicked." In the spark, moreover, the four endowments of the body can be noted, namely on account of its fiery clarity, subtlety, agility, and active power, through which impassibility can be understood.

"Like the moon, eternally perfect and a faithful witness in the sky." First he spoke of the sun, and we said that this referred to the soul of the righteous. Now he speaks of the moon, which is here appropriately compared with the human body, because it waxes and wanes with time. But he adds that it is "perfect" so that, by referring to that spiritual body, you would understand that he is not speaking of something temporal but only of that eternity that will never fail. Our very body, in fact, will be filled with light "forever," like "the perfect moon." And this moon, that is, the structure of our body, will be a "faithful witness," because in it the promises will have been fulfilled. And see that he has placed it "in the heavens," that is, in a holy person. The bodies of those whose souls shine with divine light will shine in the same way, as Solomon says, "The righteous will shine forth and, like sparks in the stubble, run here and there." - "Explanation of the Psalms 88.37"

God said earlier that those who sincerely repent will be saved and that after they have received the remedy of forgiveness, we must think of them as stars. Indeed, those who have merited to be numbered among the saints shine like the nighttime stars of this creation. But as much as it might seem to us that there are many, many of these in the church, God has counted every one of those who will have the joy of participating in his kingdom. The fact that we can think of the stars as holy people is attested to in the passage of Genesis that says, "I will make your descendents as numerous as the stars of heaven." And Solomon says, "The righteous will shine like the stars of heaven."

"Like the moon, eternally perfect and a faithful witness in the sky." First he spoke of the sun, and we said that this referred to the soul of the righteous. Now he speaks of the moon, which is here appropriately compared with the human body, because it waxes and wanes with time. But he adds that it is "perfect" so that, by referring to that spiritual body, you would understand that he is not speaking of something temporal but only of that eternity that will never fail. Our very body, in fact, will be filled with light "forever," like "the perfect moon." And this moon, that is, the structure of our body, will be a "faithful witness," because in it the promises will have been fulfilled. And see that he has placed it "in the heavens," that is, in a holy person. The bodies of those whose souls shine with divine light will shine in the same way, as Solomon says, "The righteous will shine forth and, like sparks in the stubble, run here and there."

Will it perhaps be that one who is cold must clothe himself, there where it will not even be necessary to cover the body, in the presence of that cold of which the prophet says, "Who can withstand his cold?" Or, where the one who has lost his wedding garment will be naked forever? Where the wicked person with a stained conscience will be clothed with darkness, and the good person with a mantle of immortality and blessedness. Where our merits will be our dress, as the Lord says, "The righteous will shine like the sun." And the prophet, "Your priests are clothed with righteousness," or, "The queen is at your right hand, in a gown of spun gold." Where an eternal light will shine that will replace the tunics of holy bodies. Where a garment that will never be removed will be changed into a body. Where the garment will be the prize and the angelic clothing will no longer be a covering or a garment but nature?

As fellow citizens of the saints and members of God's family and as heirs of God and coheirs with Christ, let us examine, to the extent possible, the renowned happiness of our city. Let us say with the prophet, "Oh, wonderful things are said of you, city of God, the home of all who rejoice in you!" You are the sum of all the joys of earth. In you there is no old age or the misery of old age. In you there are no cripples, or lame, or hunchbacks or deformed, but all "arrive at the stature of the perfect person, to the measure of the full maturity of Christ." What can be more beautiful than this life in which there is no fear of poverty or the sadness of disability; where no one is hurt or angry or envious; where no concupiscence flares up, nor is there desire for food, and where we are not agitated by ambition for honor or power? There is no fear of the devil there or of the snares of demons, and the fear of hell is long gone. There is death neither of the body nor of the soul but a life made joyous by the gift of immortality. There will be no more discord; rather, everything will be harmonious, of one heart, because there will be one unanimity among all the saints. Everything will be peaceful and joyful, calm and serene. There will be a perpetual splendor, not the one we see now but a greater brightness to match the greater happiness. Therefore, as we read, that "city will have no need of the light of the sun," but the almighty Lord will enlighten it, "and its lamp is the Lamb," where the saints will shine like stars forever, and those who teach many, like the splendor of the firmament. Thus, there will never be night or any darkness. Clouds will not gather, nor will there be cold or heat or bitterness. Rather, everything will be such that "eye has not seen, nor ear heard, nor has it entered into the heart of man," except those found worthy to enjoy it, "whose names are written in the book of life."

"If you want to enter into life, keep the commandments." But, when we have arrived at life, what need is there for me to add "eternal"? And why add "happy"? Life, plain and simple, because that which is both eternal and happy is life. When we have arrived at life, we will have the certainty that we will live in it forever. In fact, if we find ourselves there and do not have the certainty of remaining there forever, even there we would be in fear. And if there is fear, there would be suffering, not of the body but of the soul, which is worse. But what kind of happiness is it where there is suffering? Thus, we will have the assurance of always being in that life, unable to see its end, because we will be in the kingdom of him about whom it was said, "And his kingdom will have no end." The book of Wisdom, making known to us the glory of God's saints, whose death is precious in his sight, says, as you heard at the end of the reading, "And the Lord will reign over them forever." We will therefore be in that great kingdom that endures forever, precisely because it is just, great and eternal.

(Vers. 8.). They shall judge nations. This is said specially of the perfect Saints, who shall judge and shall not be judged. For there shall be four orders in the judgment, as the Gloss says on that verse of the Psalm: "The wicked shall not rise in the judgment."

But how shall the Saints judge, since it is written in John five: "The Father has given all judgment to the Son"?

It must be said that there is a judgment of authority, by which the whole Trinity shall judge: of judicial examination, by which Christ alone as man shall judge: of assessorial dignity, by which only the more perfect Saints shall judge: of approbation, by which all the good shall judge: of comparison, by which the good, that is, the less wicked, shall judge: Matthew twelve: "The men of Nineveh shall rise in judgment with this generation and shall condemn it."

And they shall have dominion over peoples, namely after the judgment: Revelation five: "We shall reign upon the earth," that is, over the earthly. Or: they shall have dominion over peoples, after death: Matthew fifteen: "The little dogs eat of the crumbs that fall from the table of their masters," that is, we of the benefits of the Blessed. And He shall reign, with them, or in them, their Lord, namely Christ: Revelation nineteen: "King of kings," etc.: forever: Luke one: "Of His kingdom there shall be no end"; Psalm: "Thy kingdom is a kingdom of all ages."

Who trust in him. Here he touches upon the glory of fruition: and he touches upon this in three respects, namely in the knowledge of truth, in the adherence to goodness, there: And the faithful in love: in the perfection of comprehension, there: For gift and peace is etc.

(Vers. 9.). He says therefore: Who trust etc., as if to say, not only will they judge, but also those who trust in him, namely God, in the present, according to that verse of the Psalm: "Those who trust in the Lord are like Mount Sion"; shall understand the truth, by open vision: First John 3: "We shall see him as he is": Gloss: "According to true confidence, the understanding of truth is given." And the faithful in love, that is, those loving him faithfully and inseparably, as the Apostle, who said: "Who shall separate us from the love of Christ" etc., Romans 8: Ecclesiasticus 6: "To a faithful friend there is no comparison"; shall rest in him: Gloss: "Because in the future they will not be able to be torn from his fellowship, whom here they already held by faith and hope." Therefore rest in God through love will succeed the understanding of faith. For gift: Gloss: "Of eternal satisfaction"; Psalm: "I shall be satisfied when your glory shall appear"; likewise: "They shall be inebriated with the abundance of your house." And peace, "eternal," according to the Gloss: Isaiah 32: "My people shall sit in the beauty of peace": likewise Philippians 4: "And the peace of God, which surpasses all understanding": is for his elect, the Saints, whom God chose from this world: John 15: "You have not chosen me, but I have chosen you from the world." - This can also be expounded concerning present merit, which consists in the knowledge of truth through faith, in the conformity of human and divine will through love, so that gift is referred to the knowledge of faith, and peace to the tranquility of love.

If long and healthful life: there is sound eternity and eternal soundness, because the just shall live forever, and: The salvation of the just is from the Lord. If fullness: they shall be satisfied, when the glory of God shall appear. If inebriation: they shall be inebriated with the plenty of the house of God.

Third, concerning the retribution of the just and the reprobate, in two ways.

But the just forever. Here he sets forth the fitting retribution of the just and the reprobate, and first, the reward of the just; second, the punishment of the reprobate: And he shall take up armor.

He touches upon a twofold reward of the just: first, for the doing of good; and second, for the victory over evil: Therefore they shall receive etc.

(Verse 16). But the just etc., as if to say: such is the life and death of the impious: but, that is, "however." The just, on the contrary, shall live forever: The Gloss: "They shall live with eternal life," of which John 17: "This is eternal life" etc. And with the Lord, that is, in the Lord himself through hope, according to the Gloss: in the Psalm: "But it is good for me to adhere to God," namely through charity, "it is good to place my hope in the Lord God"; is their reward: The Gloss: "The recompense of labor": for he himself is the reward of the Saints: Genesis 15: "I am your protector and your reward exceedingly great": likewise Numbers 18: "I am your portion and your inheritance in the midst of the children of Israel." And their thought etc., as if to say: and deservedly with the Lord is their reward, because their thought, that is, their whole solicitude and intention through faith, is with the Most High, according to that passage of the Psalm: "Cast your thought upon the Lord" etc. Or: thought, that is, the knowledge of their understanding, is with the Most High alone: for the just think only about God, or about those things which contribute to possessing him, according to that passage of 1 Corinthians 7: "The unmarried woman thinks about the things of the Lord."

If wisdom is pleasant in the knowledge of created things, how much more pleasant will be the Wisdom that created all things from nothing? If a great abundance of pleasures are found in pleasant things, what, and how great, will the pleasure be in him who made pleasant things? O, for the one who will enjoy this good! What will he have, and what won't he have? He will surely have everything he will want and nothing that he won't want. In that place there will truly be the goods of body and soul, "those things that eye has not seen or ear heard, nor have they even entered the human heart." Poor person, why then do you wander here and there seeking what is good for your body and soul? Love the one good in which all good things are, and that is enough. Desire that simple good that is every good, and that is enough. What do you love, my flesh? What do you desire, my soul? Everything that you love is there. Everything you desire is there. If beauty delights you, "The righteous will shine like the sun." If it is swiftness, strength or a freedom of the body that nothing can hinder, "They will be like the angels of God," since "a natural body is sown, and a spiritual body is raised"—by his power, of course, and not by nature. A long, healthy life is already an object of delight. There, there will be an eternity without evils, and eternal health, since "the righteous will live forever" and "the salvation of the righteous comes from the Lord." If one speaks of fullness, they will be filled when the glory of the Lord appears. If of intoxication, "They will be filled with the abundance of the Lord's house." If of melody, up there the choirs of angels sing endlessly to God in unison. If of any kind of pure desire, the Lord will give them to drink of the stream of the delights of his divinity. If of wisdom, "They will all be taught by God" in such a way that wisdom itself will teach them. If of friendship, they will love God more than themselves and one another as themselves. And God will love them more than they love themselves, since they will love him, loving themselves and one another in him, and he will love them in himself. If one speaks of harmony, they will all have a single will, because they will have only the will of God. If of power, they will enter into the power of the Lord, and their wills will be almighty, like that of God.

(Verse 17). And because they are such in the present, therefore they shall receive the kingdom of glory, that is, a glorious kingdom with respect to the golden crown or the essential reward; Matthew 5: "Blessed are the poor" etc. And the crown of beauty, that is, a beautiful one: The Gloss: "The enemy having been conquered"—and this with respect to the aureole or with respect to the accidental reward: 2 Timothy 4: "There is laid up for me a crown of justice." Concerning both, Exodus 25. From the hand of God, or of the Lord; The Gloss: "That is, from Christ, who is called the hand and arm and right hand of God the Father." For he is the hand by working: "For all things were made through him," John 1: the arm by protecting, according to that passage of the Psalm: "My arm shall strengthen him"; the right hand by rewarding: Matthew 25: "He shall set the sheep on his right hand." For his right hand shall cover them: The Gloss: "Here and in the future," from the wrath of the supreme Judge: Isaiah 49: "In the shadow of his hand he protected me": Sirach 34: "A shelter from the heat and a shade from the noonday." And with his holy arm, that is, of his holy power, he shall defend them, namely from every attack of the adversary, according to that passage of the Psalm: "The Lord is the defender of my life, of whom shall I be afraid?"

And he shall take armor etc. Here he touches upon the punishment of the reprobate under the metaphor of a king taking up arms against his adversaries. And first he describes the king's purpose: second, his equipment: He shall put on etc.: third, the battle: They shall go forth directly: fourth, the effect of the battle: And he shall bring to desolation: fifth, the remedy for the battle: Better is wisdom.

(Verse 18). And he shall take armor, namely against adversaries, his zeal: Proverbs six: "The zeal and fury of a man will not spare in the day of vengeance." "His arms, however, are truth, justice, and judgment," according to the Gloss. And he will arm the creature, namely as his army, according to that passage below in chapter sixteen: "The creature serving you its Maker burns against the unjust"; for the vengeance upon enemies: Psalm: "God of vengeances" etc.

He shall put on justice for a breastplate: justice is compared to a coat of mail or breastplate, because, just as a coat of mail protects the whole body, so justice protects the soul on every side: whence Second Corinthians six: "By the armor of justice on the right hand and on the left"; Isaiah fifty-nine: "He put on justice as a breastplate." And he shall take sure judgment for a helmet, or certain: right judgment, that is, discernment, and it is compared to a helmet, which is the defense of the head, that is, of reason: Proverbs sixteen: "Divination is on the lips of the king; in judgment his mouth shall not err."

He shall take equity for an invincible shield: to a shield, which defends the coat of mail, equity is compared, because it renders justice irreproachable: Isaiah eleven: "He shall reprove in equity for the meek of the earth."

Since justice necessarily requires that the human being, who merited or demerited not in soul alone nor in body alone, but in soul and body together, be punished or rewarded in both; the reformation of grace also requires that the whole body be conformed to Christ the Head, whose dead body necessarily had to rise, since it was inseparably united to the Divinity; and the completion of nature requires that the human being consist simultaneously of body and soul as of matter and form, which have a mutual appetite and mutual inclination: it is necessary that the resurrection be future, since the constitution of nature, the infusion of grace, and the retribution of justice demand this, according to which the whole universe is governed. And therefore from these three all things cry out that the human being must be raised, so that every excuse may be taken away from those who are deaf to this truth of faith, and deservedly against such people the whole world fights.

And he shall sharpen his fierce wrath; he says fierce to distinguish it from the light wrath with which he is now angry; for a spear: the wrath of God is compared to a spear, because it will reach even whatever is remote and will penetrate: Ezekiel twenty-one: "The sword is sharpened" etc.; likewise Exodus fifteen: "You sent forth your wrath, which devoured them as stubble." And the whole world shall fight with him against the senseless: Gregory: "When the Creator is offended, every creature is offended"; the Gloss: "The Creator through the creature subject to him corrects the offenders." That battle shall be terrible, concerning which Job forty: "Remember the battle, and speak no more."

He therefore who is not illumined by such great splendors of created things is blind; he who is not awakened by such great cries is deaf; he who does not praise God on account of all these effects is mute; he who from such great signs does not advert to the first principle is a fool. Open therefore your eyes, bring near your spiritual ears, loose your lips, and apply your heart, that in all creatures you may see, hear, praise, love, and worship, magnify and honor your God, lest perchance the whole world rise up against you. For on this account the whole world shall fight against the senseless, and conversely for the wise it shall be matter of glory, who according to the Prophet can say: Thou hast given me delight, O Lord, in thy making, and in the works of thy hands I shall rejoice. How great are thy works, O Lord! Thou hast made all things in wisdom, the earth is filled with thy possession.

They shall go directly etc. Here he describes the last battle according to the diverse battle lines of creatures. And first he introduces fire warring against and conquering the impious; second, the air: And from the stony: third, water: And it shall grow white-hot: fourth, wind or whirlwind proceeding from the earth: Against them shall stand the spirit of power.

(Verse 22). They shall go, therefore, namely against them, directly the bolts of lightning: Gloss: "At will, that is, according to the will of the commander": Ecclesiasticus 43: "He hastens to send forth the flashings of his judgment"; likewise in the Psalm: "Flash forth lightning, and you shall scatter them." And as from a well-curved bow of the clouds, that is, as the curved lines of the rainbow, when the sun comes upon them, the impious shall be destroyed: as if to say: just as quickly and easily the heavenly bow is dissolved, so the impious shall quickly and easily be destroyed, that is, they shall be placed outside the boundaries of present and eternal life: Baruch 3: "They were destroyed and descended to the netherworld"; in the Psalm: "He has bent his bow" etc. And they shall leap to a certain place, namely against the wicked only, so that they shall not touch the good: chapter 3 above: "The torment of death shall not touch them." To a certain place: Gloss: "Wherever it may be necessary; for that which divine wisdom has ordered cannot be confused": whence Exodus 9: "In Egypt the land of Goshen suffered no evil from the plagues inflicted upon Egypt."

(Verse 23). And from stony wrath: stony is said of that wrath on account of its effect, because it will manifest itself through rocks, or because it is unbreakable and hard like rock, or because it will be inflicted by Christ, who is called the rock in 1 Corinthians 10: "And the rock was Christ." Full hailstones shall be sent, that is, thick and great; or: fully, that is, completely or abundantly: Psalm: "Fire, hail, snow, ice" etc.; Job 38: "Have you entered the storehouses of snow?" Revelation 16: "Great hail like a talent in weight descended from heaven upon men." But the Greeks have it thus: And as from a well-curved bow of clouds they shall leap to a sure mark, and from a hurled stone, full wrath. This reading is clearer and seems truer, since this book appears to have been compiled in Greek. And it shall grow hot, that is, it shall boil, upon them, that is, against them, the water of the sea: for it shall become boiling, turbid, and foaming: Luke 21: "On earth, distress of nations from the confusion of the sound of the sea and the waves." For it shall be one of the fifteen signs, according to Jerome, that the sea shall raise itself above the height of the mountains. And rivers, that is, of fresh waters, shall rush together harshly, that is, forcefully: Exodus 15: "They sank like lead in mighty waters." Or: The water of the sea, that is, the bitterness of hell, shall grow hot against them, that is, it shall hiss and boil like water by the casting in of hot iron: Isaiah 14: "Hell beneath is disturbed." And rivers, namely of anguish, shall rush together harshly, because there shall be grief over goods lost, shame over evils committed, fear over present punishments.

(Verse 24). Against them shall stand the spirit of power, that is, a strong wind, according to that passage of Exodus 15: "Your spirit blew" etc., proceeding from the caverns of the earth, according to that passage of the Psalm: "Who brings forth winds from his storehouses"; likewise in the Psalm: "With a vehement wind you shall shatter the ships of Tarshish"; likewise Job 1: "A vehement wind rushed from the region of the desert." This is the "spirit of storms," of which the Psalm speaks. And as: as is expressive of truth, not a mark of similitude: a whirlwind, that is, a blast composed of contrary winds mixed with dust, shall divide them etc. Or: spirit can be called the sentence of the judge, according to that passage of Isaiah 11: "With the spirit of his mouth he shall slay the wicked." And then the term as is a mark of similitude, not expressive of truth, when it is said: And as a whirlwind shall divide them, namely from the good: Job 27: "A burning wind shall take him up, and as a whirlwind shall snatch him from his place"; the last chapter of Isaiah: "Behold, the Lord shall come in fire, and his chariots as a whirlwind." And to a wasteland, that is, a horrible and barren place, lacking every good: concerning such a place, Deuteronomy 32: "In a place of horror and vast solitude."

All the earth, that is, earthly ones, their iniquity will lead them through, that is, their own iniquity, not another's, will be the cause why they are led there, according to that passage of Isaiah 50: "Walk in the flames which you have kindled for yourselves." Or according to another reading: he says the land of their iniquity, because according to the Psalm: "Fire shall go before the judge himself," which will burn the surface of the earth on which their iniquities were committed and render it dry. And malice, which they practiced, which connotes something worse, will overthrow, that is, will be the cause of overthrowing, the thrones of the powerful, that is, kingdoms, cities and strongholds, towers and tribunals: Sirach 10: "God has destroyed the thrones of proud rulers." The Gloss expounds the preceding differently, namely, concerning the present overthrow of the impious, the unfaithful, and heretics by Christ and the Church: by the flashing of miracles, by the hail of rebukes, by the cleansing of tribulations, by the whirlwind of persecutions, by the subversion and removal of possessions, by the casting down of the powerful.

That there will be only one divine judgment through Christ, the apostle Paul explicitly states when he says, "God will judge people's secrets through our Lord Jesus Christ." Moreover, the same apostle tells us that the Spirit will also judge the antichrist, saying specifically of this figure, "The Lord Jesus will destroy him with the Spirit of his mouth." If the antichrist will be destroyed by the Spirit of the mouth of the Lord, then every created being will also be judged by the Spirit, something of which Solomon also speaks, saying, "The Spirit of power will break out against them, and a mighty wind will scatter them."

The Lord taught in the Gospel that the Holy Spirit is judge and can convict the entire world regarding sin, righteousness and judgment. It says, in fact, "The Holy Spirit, when he comes, will convict the world about sin, about righteousness and about judgment." And Isaiah says, "The Lord will wash away the filth of the sons and daughters of Zion." And in Solomon it is said, "The Spirit of God will break out against them and will scatter them like a whirlwind." Again Isaiah says, "See that in my Spirit I carry out judgment, says the Lord." Why then do you deny that people may ask pardon for their sins from their judge, so as to be more cleansed and more purified of sins, if they are successful in asking? And having done so, if they were to fall again into the evil of sin through rash words, that they could ask the Holy Spirit, directly and without difficulty, to grant them pardon and remission of their sins—to him, that is, who intercedes for us with the Father with inexpressible groanings? Since you accuse us of sacrilege for asserting, in confessing the Trinity, that the Holy Spirit is God and Lord, watch that you yourselves do not become more worthy of this charge. Indeed, you refuse to confess that Holy Spirit whom the Lord wanted the apostles to proclaim, without distinction, together with the Father and the Son, "Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." If, regarding the essence of the divinity, the Holy Spirit were not equal to the Father and the Son, how is it possible that in the sacrament of baptism nothing happens without him?

Wisdom is better etc., as if to say: since the powerful who lack understanding are treated in this way, better, that is, more useful, is wisdom, concerning divine things, which, according to the Gloss, "always rightly governs the soul"; than the strength of the body, which often casts one headlong into sins: Ecclesiastes 9: "I said that wisdom is better than strength." And a prudent man, in human affairs, according to the Gloss, not only in eloquence: more than a strong man: Gloss: "In body." Whence one ought not to glory in such strength, according to that saying from Jeremiah 9: "Let not the strong man glory in his strength."

Hear therefore, etc., as if to say: since wisdom is so useful, hear therefore, with the outward hearing, O kings: Gloss: "Prelates"; and understand, with the inward hearing: Proverbs 1: "A wise man hearing shall be yet wiser, and he that understandeth shall possess governance": Matthew 13: "He that hath ears to hear, let him hear." Learn, O judges of the ends of the earth, that is, of distinct lands or provinces. Kings are called prelates by directing toward the good; judges, by discerning between good and evil. Learn, I say, wisdom, because it is necessary for judges: whence Deuteronomy 1: "Give from among you wise and knowledgeable men."

Give ear, namely both the outward and inward ear, you who restrain, by holding back from evil, the multitudes of peoples committed to your care: Proverbs 14: "In the multitude of the people is the dignity of the king." And you delight in yourselves among the throngs of nations, that is, you glory in your prelacies: against which Gregory says in the Pastoral Rule: "As often as a prelate delights in ruling over men, so often does he fall into the crime of apostasy."

And you ought to listen, because power was given to you by the Lord: whence Romans thirteen: "There is no power except from God": power: Gloss: "Judiciary on earth," namely as regards the definition of the sentence: John nineteen: "You would have no power against me at all, unless it had been given to you from above." And strength: Gloss: "Of punishing," as regards the execution of the sentence. Or: power in civil cases, strength in criminal cases. From the Most High, namely God established above us: Psalm: "You, Lord, are most high over all the earth." Who will examine: Gloss: "In judgment"; Luke sixteen: "Render an account of your stewardship." Your works, namely exterior ones: Ecclesiastes, last chapter: "All things that are done, God will bring into judgment," etc. For he did not so give power that he would not demand an account; therefore Sirach eighteen: "Before judgment examine yourself, and before God you will find propitiation." And he will search out thoughts, that is, interior works: Gloss: "As one about to judge concerning all things"; above, chapter one: "There will be an inquisition into the thoughts of the ungodly." He will search out: Zephaniah one: "I will search Jerusalem with lamps"; nor will he only search out, but he will also make manifest: whence First Corinthians four: "He will illuminate the hidden things of darkness and will make manifest the counsels of hearts."

It should be noted, moreover, that a threefold examination will be made of the prelate: first, how he entered: Matthew twenty-two: "Friend, how did you enter here," etc. Second, how he lived: Isaiah twenty-two: "What are you doing here? Or as who are you here?" Third, how he ruled and guarded the flock entrusted to him: Jeremiah thirteen: "Where is the flock that was given to you, your glorious cattle?"

The Father reigns, the Son reigns, the Holy Spirit reigns. Of the Father the Gospel says, "If one is not reborn of water and the Holy Spirit, he cannot see the kingdom of God." Of the Son it is said, "Say to the peoples, 'The Lord reigned from the wood.' " In Solomon it is said of the Holy Spirit, "Your sovereignty comes from the Holy Spirit." And then, "Though you are ministers of his kingdom, you have not judged rightly."

There follows an admirable place, where the patience to bear moral harm is poured into the human breast. The Lord is accused, and he is silent: and he is right to be silent, who does not need to defend himself. Let those who fear to be conquered, roam around seeking to be defended. Therefore, he does not confirm the accusation by fearing it, but he despises it by not refuting it. For what would he fear, who does not seek salvation? He betrayed his own salvation for the salvation of all, that it may be acquired by all. And here Pilate absolves: but he absolves by judgment, he crucifies by mystery. But this is specific to Christ: the human aspect, that with unjust judges it seemed more a matter of unwillingness than inability to be defended. But why did the Lord remain silent? He himself gave the answer, saying: If I tell you, you will not believe me; if I ask you, you will not answer me. However, the most remarkable thing is that he preferred to prove himself as a king rather than to speak; so that those who accuse him could not have a reason to condemn him, as they confess what they object to.

Our Lord is accused and is silent, for He needs no defence. Let them cast about for defence who fear to be conquered. He does not then confirm, the accusation by His silence, but He despises it by not refuting it. Why then should He fear who does not court safety? The Safety of all men forfeits His own, that He may gain that of all.

...they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove. Whereupon the governor, as out of patience with them, said: "I find no cause against Him." But they bringing two lying witnesses, wished to accuse the Lord falsely; but they being found to disagree, and so their testimony not conspiring together, they altered the accusation to that of treason, saying, "This fellow says that He is a king, and forbids to give tribute to Caesar."

(lib. iii. c. 8.) He next relates what happens before Pilate, as follows, And they began to accuse him, saying, We found this fellow perverting our nation, &c. Matthew and Mark do not give this, though affirming that they accused Him, but Luke has laid open the very charges which they falsely brought against Him.

And they began to accuse him, saying: We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a King. The Jews are convicted of impiety, because in accusing the Savior they do not even find anything plausible in the falsehood they can charge him with. And so, as Mark says: their witness did not agree (Mark XIV). However, he himself, to provide us an example of patience, just as he endured being scourged before, so now accused, he is silent and keeps quiet.

Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Cæsar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render unto Cæsar the things which be Cæsar's; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom; for it follows, Pilate asked him, saying, Art thou the King of the Jews, &c.

This multitude came together to accuse Christ in many ways; whence he adds: And they began to accuse him: they were accusing him as his adversaries: Lamentations 3: "Thou hast heard their reproach, O Lord, all their thoughts against me. The lips of those who rise up against me, O Lord."

They accuse him, however, as sinning against the people: on account of which is added: Saying: We have found this man subverting our nation: men who are themselves subverted and subverters call him a subverter of the people, according to that passage of Ezekiel 2: "Son of man, unbelievers and subverters are with you, and you dwell among scorpions: do not fear their words and do not dread their faces, for it is a rebellious house"; and therefore rebellious, because it calls its converter a subverter. Whence Jeremiah 31: "Convert me, Lord, and I shall be converted"; and the Psalm: "Turn back, O Lord, the captivity," etc. — They also accuse him as sinning against the ruler: whence is added: And forbidding tribute to be given to Caesar: and this likewise was false. For above in chapter 20 he said: "Render the things that are Caesar's to Caesar, and the things that are God's to God." — They also accuse him as sinning against God, when it is added: And saying that he is Christ the king. But concerning this he was not to be accused, because it was true, according to that passage of the Psalm: "But I have been established as king by him," etc. But neither could they themselves accuse him of this, because although he said he was the Christ before the disciples, according to that passage of Matthew 16: "But whom do you say that I am?" nevertheless he was silent about this before the Jews, lest he give them an occasion for malice: whence in Matthew 16 "he commanded his disciples not to tell anyone that he was the Christ." And therefore to the Jews seeking this for the purpose of entrapping and accusing, he did not respond by simply affirming, but in a middle way, above in chapter 22: "You say that I am." From which it is apparent that the Jews were accusing Christ unjustly and wickedly.

But let us see what was the manner of their wickedness, and what also they said to Pilate, when framing their accusations against our common Saviour Christ. "We found this man perverting our people, and forbidding to give tribute to Caesar, and saying of Himself that He is Christ a King." And yet, but a short time before He was tried by you, and of questions such as this no point was raised; only He was asked, whether He were the Christ. This it was which you then sought to learn, and beside it absolutely nothing. And so, meeting your questions, He sought to show both that He is the Christ, and that by nature and truly He is the Son of God the Father. For He said, "You shall see the Son of man sitting on the right hand of power." And tell me, I pray, whose is it to sit with the Father, but His Who by nature is the Son? For of all that is made nothing whatsoever may boast of sitting on the throne of Deity: for every created being is put under the feet of the divine and supreme nature, Which rules over all, and transcends every thing whatsoever which has been brought into being. God the Father alone is set upon the throne high and lifted up, but He shares His seat with the Son, Who is ever with Him, and sprang by nature from Him. You had obtained therefore for yourselves by your question the full assurance that He is the Christ. But in your eagerness to accuse of blasphemy Him Who had revealed to you His glory, you said, "Why need we any further witnesses? for we have heard from His mouth." And how then forgetting all this, or rather in your malice passing by those things for which He was judged by you, make you an array of charges of an entirely different nature, saying, "We found this man perverting our people?" Tell us in what this perversion consisted! What He taught was repentance. Where did He forbid to give tribute to Caesar? In reality you sent certain of your body to Him, with those who are called Herodians, to tempt Him, saying, "Teacher, is it lawful to give tribute to Caesar, or not?" And thereupon Christ said to them, "Show me a denarius of the poll tax: and asked, Whose is the image and superscription on the denarius which you have brought? And when they replied; Caesar's, He said, Give to Caesar the things that are Caesar's, and to God the things that are God's." Where then did He forbid to give tribute to Caesar? But their sole purpose was to bring down to death Him Who was raising them up to life. This was the object of their stratagems, and of the base deeds which they contrived, and of the falsehoods they invented, and the bitter words which ran from their wicked tongue. And yet the law loudly proclaims to you, "You shall not bear false witness against your neighbour." And again, "The holy and the just you shall not kill."

They obviously contradict the truth. For where did Jesus forbid paying tribute, when He, on the contrary, commanded to render it as what is due? For He Himself said: "Render unto Caesar the things that are Caesar's" (Luke 20:25). How does He stir up the people? Is He seeking a kingdom? But no one believed this. For even when the people wanted to make Him king, He, having learned of it, withdrew (John 6:15).

Most plainly are they opposed to the truth. For our Lord was so far from forbidding to give tribute, that He commanded it to be given. How then did He pervert the people? Was it that He might take possession of the kingdom? But this is incredible to all, for when the whole multitude wished to choose Him for their king, He was aware of it, and fled.

But Pilate said to the chief priests and the crowds: I find no cause in this man. This is what he himself said to the disciples the day before he suffered among other things: For the prince of this world is coming, and he has nothing in me (John 14). But because the prince of the world, that is, Pilate, absolved him, in whom he found no cause to condemn, see what the Jews do, who, not out of love for justice to investigate the truth, but driven by the goad of envy, strive to condemn the just.

Third, as to the just excuse, he adds: But Pilate said to the chief priests and the crowds: I find no cause in this man. For concerning the first two charges he found no cause, because he was not seeking one nor had he judged it worth seeking; but concerning the last he found what Christ had said to him, as is stated in John 18: "My kingdom is not of this world"; and therefore Pilate found no fault in him worthy of death. Nor is this surprising, because he says of himself in John 14: "The prince of this world comes, and in me he has nothing." Whence he could say that word of Job 13: "I know that if I am judged, I shall be found just." From which it appears that just as it belongs to a good judge to condemn sinners, so it belongs to him to excuse and defend the innocent, according to that of Exodus 23: "The innocent and the just you shall not kill, for I am opposed to the wicked."

At language thus unbridled in its violence God in His anger has somewhere said, by one of the holy prophets, "But draw you near, you wicked children, you seed of adulterers and the harlot: at Whom made you merry? and against Whom opened you your mouth? and against Whom sent you forth your tongue? Are you not sons of perdition; and an iniquitous seed?" And the prophet David also somewhere describes them in the Psalms, thus addressing God the Father in heaven, "Scatter them in Your might, and restrain them, O Lord, my helper. The sin of their mouth is the word of their lips, and they shall be taken in their pride." For having given loose to their unbridled tongue against Christ, and, so to speak, "lifted up their horn on high, and spoken iniquity against God," as it is written, they fell in their pride. Surely it was their duty, priding themselves as they did upon their knowledge of the divine laws, to have remembered that God says, "The pious and the just you shall not kill:" but they had no regard whatsoever to the respect due to the law, but being led on by an unrestrainable impetuosity into whatsoever pleased themselves alone, without examination of its nature, they invented numerous charges, heaping up against Christ accusations which were neither true nor capable of being proved. But they were convicted of being even more wicked than an idolater. For Pilate, acquitting Jesus of all blame, openly said, "I find no cause at all in this Man:" and this, not once only, but three times.

But they prevailed, saying: He stirs up the people, teaching throughout all Judea, beginning from Galilee even to here. This speech of the accusers teaches more that he who is accused is innocent, and that they who accuse are perverse. For to have taught the people, and by teaching to have stirred them from the indolence of former times, and by such an action to have traversed from Galilee to Judea, that is the entire land of promise from end to end, this is shown to be an indication of virtue, not of crime. For indeed some lover of the Lord, as he also did, could place this same statement in the place of praise, saying to good listeners: You know that the word was proclaimed throughout all Judea. For starting from Galilee after the baptism which John preached, Jesus of Nazareth, how God anointed him with the Holy Spirit and power, who went about doing good, and healing all who were oppressed by the devil, because the Lord was with him. Finally, Pilate, not thinking it necessary to question the Savior about this, but seizing the opportunity, more desires to set him free by judging him. For it follows:

But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue.

Fourth, as to the importunate aggravation of the accusation, he adds: But they grew more vehement, saying: He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place. In this they aggravate the accusation, since they wish to charge him with sedition, as though he were a disturber of the whole land; but they unjustly accuse him of disturbance, because he was not stirring up the people to sedition, as Absalom, of whom it is said in 2 Kings 15: "When he offered sacrifices, a strong conspiracy was formed, and the people running together increased with Absalom." He was not stirring them to transgression, as the Antichrist will do: Apocalypse 13: "The whole earth wondered after the beast. And they adored the dragon, who gave power to the beast."

But he moved them to compunction, according to that passage of the Psalm: "You have moved the earth and disturbed it; heal its breaches," etc. He moved them to exultation, as is said in Matthew twenty-one: "When Jesus had entered Jerusalem, the whole city was moved"; Haggai two: "Yet a little while, and I will move heaven and earth." And the reason for this is that he taught not seductive things, but salutary things: whence also Peter said in John six: "Lord, to whom shall we go? You have the words of eternal life." Christ had taught with this doctrine, as he said in John seven: "If anyone wills to do the will of God, he shall know concerning the doctrine, whether it be from God." And therefore he was not to be accused, but to be accepted, and especially by the chief priests, according to that passage in Titus one: "A bishop must be one who embraces the faithful word which is according to doctrine, so that he may be able to exhort in sound doctrine."

Spiritually, in this, that Christ began from Galilee, which is interpreted as transmigration, and passed through Judea and came all the way to Jerusalem, it is understood that the true preacher ought to preach in this order: that he preach transmigration from the state of sin, confession of the truth of faith, and rest in the vision of eternal peace, so that thus evil may be abandoned, truth may be discerned, and good may be loved. And in these is enclosed a threefold good, namely pardon, grace, and glory; goodness, knowledge, and discipline, which the Prophet seeks in the Psalm: "Teach me goodness and discipline and knowledge."

And they, having nothing else to confirm their slander, resort to shouting and cry out against God the Word. "He stirs up," they say, that is, "He agitates the people," and not in one particular place, but He began "from Galilee" and, passing through the middle of Judea, managed to agitate "even to this place." It seems to me that they mentioned Galilee not without reason, but with the intention of striking fear into Pilate. For the Galileans are always like that — rebels and inclined to innovations — such as Judas the Galilean. It was of him, it seems, that they were reminding Pilate, speaking as if to say: Governor, recall Judas the Galilean, who caused much trouble for the Romans by stirring up no small part of the people. Such also is This One, Who must immediately be destroyed.

Now they finding nothing else to support their calumny, have resort to the aid of clamour, for it follows, And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. As if they said, He perverts the people, not in one part only, but beginning from Galilee He arrives at this place, having passed through Judæa. I think then that they purposely made mention of Galilee, as desirous to alarm Pilate, for the Galilæans were of a different sect and given to sedition, as, for example, Judas of Galilee who is mentioned in the Acts of the Apostles.

But Pilate, hearing of Galilee, asked if the man were a Galilean. And when he knew that he was under Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem in those days. Pilate, indeed, lest he be forced to sentence him, whom he knew to be innocent and handed over out of envy, sent him to Herod to be heard, so that he would rather absolve or punish him, who was the Tetrarch of his homeland: truly, by divine Providence, lest any excuse remain for the Jews, as if they had not crucified Christ but the Romans, Herod also, who by birth and religion was a Jew, was permitted to show what he thought of him with his army. At the same time, the impiety of both provinces, namely Judea, in which he was born, and Galilee, in which he was raised and lived, conspiring in his death, is shown.

Pilate having determined not to question our Lord concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing judgment upon Him. Hence it is said, When Pilate heard of Galilee, he asked whether the man were a Galilæan.

But Pilate, hearing, etc. After the accusation before the governor has been described, here he describes the order of the accusation before Herod; for whose orderly description four things are introduced, namely the caution of Pilate evading, the curiosity of Herod questioning, the wickedness of the people accusing, and the stupidity of the ruler despising.

First therefore, as regards the caution of Pilate evading, he says: But Pilate, hearing "Galilee," asked whether the man was a Galilean. He asks this in order to evade judging him, if judgment over him pertains to another. And the reason for this is given in Matthew twenty-seven: "For Pilate knew that they had handed him over out of envy." And therefore he was evading, because either he would have to provoke that nation against himself, or act against justice: whence he wished to place the judgment upon another.

Having been bound, Christ went from Caiaphas to Pilate; is this also written? Yes: "And having bound him, they led him away as a present to the King of Jarim." But some keen listener will object: "Pilate was not a king." (Let us pass over for the time the main points of the inquiry.) "How then, having bound him, did they lead him as a present to the king?" But read the Gospel: "Pilate, hearing that he was from Galilee, sent him to Herod; for Herod was then king and was present in Jerusalem." Notice the exactness of the prophet, for he says that he was sent as a present. For "Herod and Pilate became friends that very day; whereas previously they had been at enmity with each other." It was fitting that he, who was to restore peace between earth and heaven, should first put at peace the very men who condemned him, for the Lord himself was there present, "who reconciles the hearts of the princes of the earth." Mark the exactness of the prophets and their truthful testimony.

Pilate sends the Lord to Herod, in fulfillment of the Roman law commanding that each person be judged by the ruler of his province. Therefore he sends Jesus, as a Galilean, to the governor of Galilee.

And lest he should be compelled to pass sentence against one whom he knew to be innocent, and delivered for envy, sends Him to be heard by Herod, preferring that he who was the Tetrarch of our Lord's country might be the person either to acquit or punish Him; for it follows, And as soon as he knew that he belonged to Herod's jurisdiction.

Therefore he adds: And when he learned that he was under Herod's jurisdiction, he sent him to Herod, who himself was also in Jerusalem in those days. Bede: "Lest he be compelled to pass sentence against an innocent man, whom he knew had been handed over through envy, he sends him to Herod to be heard, so that he might either be absolved or condemned by his own tetrarch." Whence it appears that Pilate acted cautiously; he also acted justly, because he did not wish to usurp for himself what belonged to another's jurisdiction, because, according to Romans thirteen, "every power is ordained." He also acted piously, because he believed that Herod ought to free his own subject from unjust accusers, according to that text of Sirach eighteen: "The compassion of a man is toward his neighbor." He also acted shrewdly, because he wished to devolve the dangerous judgment upon his adversary; he also wished to avoid his false accusation; he also wished to please him regarding a matter about which he himself had no certainty. From which that saying stated above in chapter sixteen is evident: "The children of this world are more prudent than the children of light in their generation."

When, indeed, He was sent to Herod gratuitously by Pilate, the words of Hosea were accomplished, for he had prophesied of Christ: "And they shall carry Him bound as a present to the king.

Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction.

But Herod, seeing Jesus, was very glad. For he had wanted to see him for a long time, because he had heard many things about him, and he hoped to see some sign done by him. But he questioned him with many words, and he answered him nothing. He was silent and did nothing, because neither did his cruelty deserve to see divine things, and the Lord avoided boasting. And perhaps all the impious are signified in Herod, who, if they do not believe in the law and the prophets, cannot see the wonderful works of Christ in the Gospel.

Second, as regards the curiosity of Herod in his questioning, he adds: But Herod, seeing Jesus, was exceedingly glad, not on account of the sight of faith, as Abraham, of whom it is said in John eight: "Abraham rejoiced to see my day: he saw it and was glad." — For he had been desirous for a long time to see him, not through the affection of charity, as Job twenty-three: "Who will grant me that I may find him and come even to his throne?" For to such persons it is said above in chapter ten: "Blessed are the eyes that see what you see. Amen I say to you, that many kings," etc. Not so Herod, but out of curiosity.

Whence he adds: Because he had heard many things about him, and he hoped to see some sign performed by him, through the appetite of curiosity; above in chapter nine: "Herod the tetrarch heard of all the things that were done by him," "and he said: Who is this, about whom I hear such things? And he sought to see him."

(Mor. 10. c. 31.) Now Herod wished to make proof of Christ's fame, desiring to witness His miracles; for it follows, And when Herod saw Jesus, he was glad, &c.

" Herod was "exceeding glad" when he saw Jesus, but he heard not a word from Him. For, "as a lamb before the shearer is dumb, so He opened not His mouth," because "the Lord had given to Him a disciplined tongue, that he might know how and when it behoved Him to speak" -even that "tongue which clove to His jaws," as the Psalm said it should, through His not speaking.

Herod was glad about this not, however, because he hoped to gain any benefit for his soul from seeing Jesus, but since he had heard about Him that He was a wise man and a wonder-worker, he had a foolish desire, suffering himself from a love of novelties, to see this strange Man and listen to what He had to say. Do not many of us even now suffer from this same disease? He himself wished to see some miracle from Jesus, not, however, in order to believe, but in order to feast his eyes, just as we at spectacles watch magicians pretend to swallow snakes, swords, and the like, and we marvel. For Jesus was regarded as belonging almost to the same class as such people.

Not as though he was about to gain any benefit from the sight, but seized with curiosity he thought he should see that extraordinary man, of whose wisdom and wonderful works he had heard so much. He also wished to hear from His mouth what He could say.

But Herod, desiring to see some miracles done by him, kept silent and did nothing; for neither did his cruelty deserve to see divine things, nor did the Lord desire to indulge in boasting. And perhaps in Herod all the wicked are symbolized: who, if they do not believe in the Law and the prophets, are unable to see the miracles of Christ's works even in the Gospel.

He was silent and did nothing, for Herod's unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the Prophets, cannot see Christ's wonderful works in the Gospel.

And because curiosity is most vigorous concerning sight and hearing, according to that text of Ecclesiastes one: "The eye is not satisfied with seeing, nor is the ear filled with hearing"; therefore he adds: And he questioned him with many words: he questioned, I say, not as one studious, but as one curious; not as a lover, but as a tempter, according to that text of Sirach thirteen: "By much talk he will tempt you, and smiling he will question you about your secrets." — And because such a person does not deserve to hear the truth, therefore it is added: But he answered him nothing. Now Christ was silent as an example of prudence; Proverbs twenty-six: "Answer not a fool according to his folly." Moreover it is just that divine things be hidden from the unworthy; whence the Gloss: "He was silent, because Herod's unbelief did not deserve to hear divine things, and the Lord was avoiding vainglory"; Matthew seven: "Do not give what is holy to dogs, nor cast your pearls before swine."

Likewise, as an example of patience: Job thirty-one: "If I trembled before a great multitude, and the contempt of kinsmen terrified me, and I did not rather keep silent"; upon which Gregory says: "The good do not reveal their own things even when despised, when it does not benefit others; for that would be to display oneself, not to be of use, just as Jesus was silent before Herod who was not seeking improvement, and thereby suffered himself to be mocked."

Likewise, of innocence: whence the Gloss says: "Better is the cause which is not defended and yet is proved. Susannah was silent and prevailed," as is said in Daniel thirteen.

Likewise, as an example of confidence: Exodus fourteen: "You shall be silent, and the Lord will fight for you."

As an example of obedience: Isaiah fifty-three: "As a lamb before its shearer he shall be silent."

As an example of perseverance: whence the Gloss says: "Those who fear being conquered seek to be defended; nor does he confirm the accuser by being silent, but despises him by not refuting him"; whence Lamentations three: "From the mouth of the Most High shall proceed neither evil nor good."

(Mor. 22. c. 16.) From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God's word, both they who were guilty cease not to be so, and we who were not become so. And there are many things which betray the motive of a hearer, but one in particular, when they always praise what they hear, yet never follow what they praise.

(Mor. 10. c. 31.) The Redeemer therefore though questioned held His peace, though expected disdained to work miracles. And keeping Himself secretly within Himself, left those who were satisfied to seek for outward things, to remain thankless without, preferring to be openly set at nought by the proud, than be praised by the hollow voices of unbelievers. Hence it follows, And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a white robe.

Further, the expression, 'My strength is dried up like a potsherd, and my tongue has cleaved to my throat,' was a prediction, as I previously remarked, of that silence, when He who convicted all your teachers of being unwise returned no answer at all.

Herod questioned Him at length, treating Him with a certain ironic tone and mocking Him in everything; therefore Jesus answered him nothing. For He who created all things by His word, and of whom David testified that "he will establish his words in judgment" (Ps. 111:5), knows when one ought to answer. For what need is there to answer one who asks not for the sake of learning? What need is there to cast pearls before swine (Matt. 7:6)? On the contrary, as we have said (see ch. 22), love for mankind requires silence in such cases. For a word spoken, while bringing no benefit to the inattentive, will moreover subject them to greater condemnation. However, to Pilate, since he was more well-intentioned than Herod, the Lord does answer, though not entirely clearly. For he asked, "Are You the King of the Jews?" — and the Lord answers: "You say so." This answer contains, as it were, a twofold meaning. For it can be understood thus: I truly am (the King of the Jews); you have spoken the truth. It can also be understood otherwise: I do not say it; you say it, you have the authority and you speak. But to Herod, as a resolute mocker, He does not answer at all. For truly, as Isaiah says (Isa. 3:4, 12), among the evil seed, the lawless sons — that is, the Jews of that time — both their tax collectors were oppressors of them, and those ruling over them were mockers.

Accordingly he asks Him questions, making a sport of Him, and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, ordereth His words with discretion, (Ps. 112:5.) thought it right in such a case to be silent. For a word uttered to one whom it profiteth nothing becomes the cause of his condemnation. Therefore it follows, But he answered him nothing.

The chief priests and the scribes also stood, vehemently accusing him. With the chief priests and scribes accusing him, the Lord responded little to Pilate, and answered nothing to Herod, lest by refuting the accusation he might be released by the governor, and the benefit of the cross be delayed. For it was indeed just that he should respond in part to Pilate, who reluctantly delivered the sentence: but Herod and the other Jewish leaders whom he regarded as wholly unworthy of his words, since they condemned the innocent against the decrees of their own law. Because of these things, although he refused to answer, the likeness of the Lamb was given so that in his silence he might be considered not guilty, but innocent. For when he remained silent, he displayed the patience of a lamb about to be slaughtered for the whole flock; but when he answered, he fought like a good shepherd against the threats of wolves and robbers for the sheep entrusted to him.

Third, as regards the wickedness of the people accusing, there is added: But the chief priests and the scribes stood, vehemently accusing him. But this constancy was not virtue, but obstinacy, because it came not from love of justice, but from the malice of envy. For this is what arms the heart to assail one's neighbor: whence Augustine says: "Although through every vice the poison of the ancient enemy is poured into the human heart, in the zeal of envy it creeps through all the inmost parts. This is that by which Cain is armed against his brother Abel, and the sons of Jacob against Joseph, the Babylonians against Daniel, the Jews against Christ." But in the Jews there was envy with obstinacy, and therefore they accused him vehemently. For perseverance in evil is not true constancy, but hardness and obstinacy, as the magicians of Pharaoh against Moses: whence Second Timothy three: "But as Jannes and Mambres resisted Moses, so also do these resist the truth, men corrupted in mind, reprobate concerning the faith." Whence they were imitators of that dragon, of whom Revelation twelve says: "Cast out was the accuser of the brethren, who accused them day and night"; and this from envy. For, Wisdom two, "by the envy of the devil death entered the world, and they imitate him who are of his part."

And that Herod wished to see Jesus with the intention of mocking and laughing at Him, and of seeing a miracle from Him, and questioned Him with such thoughts, the outcome showed. For having despised Jesus and mocked Him, he released Him, and not only did he himself mock Him, but his soldiers as well, which is most offensive of all; and having put a "bright robe" on Him, he sent Him back to Pilate. And you see, perhaps, how the devil stumbles in everything he does. He contrives such insults and abuses against Christ, yet from this the truth is revealed all the more clearly. For the mockeries testify in the most obvious way that the Lord is not a rebel or an agitator. If He were such, they would not have been joking when such danger was threatening and an uprising of an entire people was expected—a people that was numerous and very prone to novelty.

It is not idle that he is dressed in a white robe by Herod, giving clear indications of his passion; for the great God, without spot, with glory, received the sins of the world.

It is not without reason that He is arrayed by Herod in a white robe, as bearing a sign of His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the world.

But Herod, with his soldiers, despised him, and mocking, arrayed him in a white garment and sent him back to Pilate. The white garment, in which he was arrayed, signifies the purity of his passion, since the spotless Lamb of God was about to take away the sins of the whole world. For he who was despised and mocked in a white garment, suffered and was buried in a pure body. Alternatively: that he was mocked here in a white garment, but according to other evangelists in a purple or scarlet garment, expresses the double type of martyrdom, with which the passions of the holy Church are adorned. Which, admiring the innocent death of her Lord and groom, says: "My beloved is white and ruddy" (Cant. V). White in action, doubtless, and ruddy in blood. And he himself, blooming with the various flowers of his members, brings forth lilies in peace, and roses in war.

Fourth, as regards the foolishness of the prince who despised him, there is subjoined: But Herod with his army despised him and mocked him, clothing him in a white garment; he despised him, I say, as powerless, because he performed no sign; as ignorant, because he answered not a word; as foolish, because he did not defend himself against his accusers. Nor did he only despise him, but also mocked him.

From which it appears that Christ was mocked with a threefold mockery, namely, by the Jews from malice, above in chapter twenty-two; by Herod from arrogance, as is said here; by the soldiers from ignorance, as in John nineteen.

And it should be noted that the Jews veiled his face, Herod clothed him in a white garment, the soldiers placed around him a purple vestment. From which it appears that our High Priest had in his passion pontifical vestments: the amice, namely, when he was veiled by the Jews; the alb, when he was clothed in a white garment by Herod; the chasuble, when he had the scarlet cloak; and lest anything be lacking, he had also the maniple and the stole and the cincture, while he was bound to the pillar; the crown of thorns he had in place of the mitre, and the reed in his hand in place of the pastoral staff, and in place of the gloves and the sandals he had hands and feet covered with blood. And these are worn by consecrating prelates in memory of the Lord's passion, in whose memorial the Sacrament of the altar is confected.

Nevertheless, observe how the Devil is thwarted by the thing which He does. He heaps up scorn and reproaches against Christ, whereby it is made manifest that the Lord is not seditious. Otherwise He would not have been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change.

In the figure of Herod and Pilate also, who became friends from enemies through Jesus Christ, the figure of the people of Israel and the Gentile people is preserved, so that through the passion of the Lord there will be future harmony between them both: in such a way, however, that the pious people of the nations receive the word of God and transmit their faith to the Jewish people with their devotion; so that they too may clothe the body of Christ with the glory of their majesty, whom they had previously despised.

Under the type also of Herod and Pilate, who from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord's Passion should come to pass the future concord of both, yet so that the people of the Gentiles should receive the word of God first, and then transmit it by the devotion of their faith to the Jewish people; that they too may with the glory of their majesty clothe the body of Christ, which before they had despised.

And Herod and Pilate became friends on that day. For previously they had been enemies to each other. This most nefarious pact between Herod and Pilate, which they made in killing Christ, is still maintained by their successors as if by hereditary right, when pagans and Jews, although differing in race and religion as much as in mind, nevertheless agree in persecuting Christians, and in trying to destroy faith in Christ within them.

Or this alliance between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character, agree together in persecuting Christians.

Because Herod did not find Christ worthy of death, therefore he himself also refused judgment; and so it is added: And he sent him back to Pilate, as to a friend. On account of which he adds: And Herod and Pilate became friends from that day; for before they had been enemies to one another. From which it appears that enmity with respect to the good begets friendship among the evil; therefore the evil are designated by the foxes of Samson, which have their tails tied together, because all "come together as one against the Lord and against his Christ." And therefore these two designate the persecution of the two peoples against Christ; whence the Gloss: "Just as Herod and Pilate, so Jews and Gentiles, disagreeing in race and religion, and likewise also in mind, nevertheless agree in persecuting Christians and in destroying the faith of Christ."

Pilate's sending of a subordinate to Herod appeared as the beginning of friendship, since Pilate does not appropriate for himself the prerogatives of Herod. Moreover, observe everywhere how the devil, in order only to prepare the death of Christ, brings together what stood apart from one another, instills harmony and friendship between those who were enemies. Is it not a shame for us that he, in order to put Christ to death, even reconciled enemies, while we, for our own salvation, do not even keep friends in friendship with us?

But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod's authority, as it is added, And they were made friends, &c. Observe the Devil every where uniting together things separate, that he may compass the death of Christ. Let us blush then, if for the sake of our salvation we keep not even our friends in union with us.

He is sent to Herod, sent back to Pilate. And although neither of them pronounce him guilty, they still comply with the desires of someone else's cruelty. Indeed, Pilate washed his hands, but he did not wash away his deeds; for a judge ought not to yield to envy or fear, so as to deliver the blood of an innocent person. His wife warned him: grace shone in the darkness; divinity was evident; yet she did not temper the sacrilegious sentence in this way.

Similarly, I think that this is a prototype of all judgments that they would condemn those whom they believed to be innocent. However, it is evident that the Gentiles are more tolerant than the Jews, as Pilate's association with them demonstrates, and they are more persuaded by divine works.

Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate, as it follows, Nor yet Herod, for I sent you to him, and behold nothing worthy of death is done unto him. They both refuse to pronounce Him guilty, yet for fear's sake, Pilate gratifies the cruel desires of the Jews.

Luke returns to those things which were going on before the governor, from which He had digressed in order to relate what took place with Herod; saying as follows, And Pilate, when he had called, &c. from which we infer, that he has omitted the part wherein Pilate questioned our Lord what He had to answer to His accusers.

First, therefore, as regards intimating the repugnance between the condemnation of Christ and the justice of the law he says: Pilate, having called together the chief priests and the magistrates of the people by prefacing with a citation: for the accusers must be cited to hear the sentence by which the accused ought to be absolved or condemned, because, as is said in Acts twenty-five, "it is not the custom of the Romans to condemn any man before the one who is accused has his accusers present and receives opportunity to defend himself to wash away the charges." Therefore, according to the order of law, before the delivery of the sentence, a convocation of the parties must precede, and once they are convoked, one must proceed.

They brought the holy and just One to Pilate. They spoke violent and unrestrained words against him and poured out falsely invented accusations. They persisted in the ferocity with which they accused him. Pilate then ruled that it should be as they desired, although he had publicly said, "I find no wickedness in this man." It says, "They cried out, 'Away with him, crucify him!' " The Lord had rebuked this unmerciful and unlawful cry by the voice of the prophet Isaiah. It is written, "The vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry!" In another place, he said of them, "Woe to them, for they have strayed from me! Destruction to them, for they have rebelled against me! I would redeem them, but they speak lies against me." It is written again, "Their princes shall fall by the sword, because of the rudeness of their tongue."

Many have been crucified throughout the world, but the demons are not afraid of any of these. These people died because of their own sins, but Christ died for the sin of others. He "did not sin, neither was deceit found in his mouth." It was not Peter, who could be suspected of partiality, who said this, but Isaiah, who, although not present in the flesh, in spirit foresaw the Lord's coming in the flesh. Why do I bring only the prophet as a witness? Take the witness of Pilate himself. He passed judgment on him, by saying, "I find no guilt in this man." When he delivered him over and washed his hands, he said, "I am innocent of the blood of this just man." The robber is another witness to Jesus' innocence. He is the first man to enter paradise. He rebuked his friend and said, "We are receiving what our deeds deserved, but this man has done nothing wrong, because you and I were present at his judgment."

And "the clouds were commanded not to rain a shower upon the vineyard of Sorek," -the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it "had borne thorns"-whereof that house of Israel had wrought a crown for Christ-and not "righteousness, but a clamour,"-the clamour whereby it had extorted His surrender to the cross. And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian.

When Christ was sent back to Pilate, see how the truth shines forth again. "You," says Pilate, "brought this man to me as one who perverts the people"; but I find nothing in Him "worthy of death," nor does Herod. Do you see the testimony of two men, and moreover one a governor and the other a king, perfectly true? Neither I, he says, nor King Herod have found any fault in Him. What will the Jews say to this? The judges themselves testify that this man is innocent; you, the accusers, have not brought forward a single witness: whom then should one believe? It is wondrous how the truth prevails! Jesus is silent, yet His enemies testify in His favor. The Jews cry out, and no one confirms their clamor. Pilate was a weak man and stood up very little for the truth. He feared slander, lest they accuse him of releasing a seditious man. For he did not know how to say: we will not fear your fear, but the Lord Himself shall be my fear (Isa. 8:12–13).

Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness for Him; the Jews make loud cries, and not one of them corroborates their clamour.

But Pilate, having called together the chief priests, and the magistrates, and the people, said to them: Consider how much effort Pilate took to release Jesus. First, when the chief priests accused him, he said he found no cause in him. Then, when they persisted in their accusation, he sent him to Herod to see if he might find any crime in him, or perhaps decide to release him. Finally, having recognized his own will and not having found any wrongdoing in Jesus, he asked the people whom he was accustomed to release one person to at Passover. Again and for the third time, he wanted to release him. But the more carefully he sought a way to release Jesus, whom he found innocent, the more he accused those who unanimously desired his death:

You have presented this man to me as turning away the people, yet look, I have questioned him before you and found no basis for your charges against him. By saying this, Pilate indeed absolved Jesus, whom he found innocent, but so that the Scriptures might be fulfilled, he whom he absolved by judgment, he crucified by mystery.

Perish then those writings, which, composed so long a time after Christ, convict not the accused of magical arts against Pilate, but the writers themselves of treachery and lying against Christ.

Therefore it is added: He said to them: You have brought this man to me as one turning the people away, recalling the accusation: whence John eighteen: "If this man were not a malefactor, we would not have delivered him to you."

And after the accusation follows the inquiry, therefore he adds: And behold, I, examining him before you, have found no cause in this man regarding those things in which you accuse him. But neither has Herod. For I sent you to him, and behold, nothing worthy of death has been done by him, showing his innocence, which he shows through his own examination and that of another. Whence the Gloss: "Pilate confesses that neither he nor Herod found anything in killing or mocking Christ." For rightly that word of the Psalm applies to him: "You have tested me by fire, and iniquity has not been found in me."

But neither did Herod. For I referred you to him, and look, nothing deserving death has been done by him. Listen, blind Jew, listen, cruel pagan. Pilate himself confesses that neither he nor Herod found anything deserving death in Christ, but in putting him to death or mocking the innocent, they only obeyed the cries of others' cruelty. Therefore, let the writings perish that, composed so long after against Christ, do not show him accused of magical arts before Pilate, but demonstrate you are to be accused before the Lord of treachery and falsehood.

Therefore, I will have him corrected and release him. I will scourge him and mock him as much as you demand, as long as you do not thirst for innocent blood.

As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one unto them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please.

And because it is unjust for such a one to be condemned, therefore he adds: I will therefore chastise him and release him, pronouncing an equitable sentence; for this sentence was to be delivered according to justice, since an innocent man was being accused. But Pilate did not dare to do this, but sought the assent of the adverse party, showing that he could not justly be condemned. Yet lest they could complain about the judge's release, he offers punishment of the accused in that he says he wishes to release him chastised, that is, scourged. Whence the Gloss: "I will afflict him with scourges and mockeries, as much as you command, provided you do not thirst for innocent blood"; from which the repugnance between the condemnation and the justice of the law is apparent.

"So, having punished Him," he says, that is, having disciplined Him with scourges, "I will release Him." And it was fitting for the Romans, to please the Jews, to release one prisoner for the feast. For when making a covenant with the Jews, they gave them the freedom to live according to their own customs and laws. And the Jews had a custom from their fathers of requesting condemned men from the governor; just as they also interceded for Jonathan before Saul (1 Sam. 14:45). If you do not know this story, then take the first book of Kings, and you will find it.

Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will therefore chastise him and release him.

Now, he had to release one to them at the feast. He had to do so, not by the sanction of imperial law, but bound by the annual custom of the nation, whom he was pleased to gratify with such things.

Second, as regards the repugnance between the condemnation and pious custom he adds: Now he was obliged to release to them on the feast day one. This obligation, however, did not flow from imperial law but from custom; whence Rabanus: "Not by the sanction of imperial law, but conquered by the annual custom of the nation, whom he rejoiced to please through such things." This custom, moreover, was on the feast day of Passover in memory of the liberation of the people from Egyptian servitude; whence in John eighteen it is said that "Pilate said: But you have a custom that I should release one to you at Passover: do you wish, therefore, that I release to you the King of the Jews?"

But what about those who crucified the Lord of majesty? It is not without reason that murderers seek absolution, as they sought the destruction of the innocent. Such unjust laws have the quality of hating innocence and loving crime. However, in the interpretation of the name, it gives the appearance of a figure; for Barabbas is translated to mean 'son of the father' in Latin: therefore, those to whom it is said, 'You are of your father the devil,' are shown to prefer the son of their father, Antichrist, over the true Son of God.

Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of the name affords a figurative resemblance, for Barabbas is in Latin, the son of a father. Those then to whom it is said, Ye are of your father the Devil, are represented as about to prefer to the true Son of God the son of their father, that is, Antichrist.

But the whole crowd shouted together, saying: Away with this one, and release to us Barabbas, who for a certain sedition made in the city and for murder, was thrown into prison. The Jews' request remains with them until today, which they obtained with so much effort. For given the choice, they chose a robber over Jesus, a killer over the savior, a taker of life over the giver of life, and deservedly lost salvation and life, and immersed themselves so much in robberies and seditions that they lost their country and their kingdom, which they loved more than Christ, and until now they have not deserved to receive the freedom of either their soul or their body which they sold.

Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom.

And this offering was according to the custom of clemency, but the perversity of the Jews refuses this in regard to Christ; and therefore he adds: But the whole crowd cried out together, saying: Away with this man, and release to us Barabbas. Now the crowd sought this at the suggestion of the chief priests and scribes; whence Mark 15: "But the chief priests stirred up the crowd, that he should rather release Barabbas to them." And in this their cruelty is apparent, because they preferred a most impious murderer to the most merciful Lord.

For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy's sake, or by the privilege of the feast, ought He to be let free.

The word of the Lord is rich, and according to the opinion of Solomon, "it must be written on the heart" not once but also twice and "three times." Let us to the best of our ability also now attempt to add something to what was said long ago. Let us show how "as a type of things to come" this one male goat was sacrificed to the Lord as an offering and the other one was sent away "living." Hear in the Gospels what Pilate said to the priests and the Jewish people: "Which of these two do you want me to send out to you: Jesus, who is called the Christ, or Barabbas?" Then all the people cried out to release Barabbas and to hand Jesus over to be killed. Look, you have a male goat who was sent "living into the wilderness." He carried with him the sins of the people who cried out and said, "Crucify, crucify!" The first is a male goat sent "living into the wilderness." The second is the male goat that was offered to God as an offering to atone for sins. Christ made a true atonement for those who believe in him.

Celsus goes on to say that "those who killed Jesus suffered nothing for a long a time afterwards." We must inform him and all who are prone to learn the truth. The Jewish people called for the crucifixion of Jesus with shouts of "Crucify him, crucify him!" They preferred to set free the robber who had been thrown into prison for sedition and murder. They wanted Jesus, who had been delivered through envy, to be crucified. The city where all these things happened was attacked shortly after this. After a long siege, it was totally overthrown and destroyed. God judged the inhabitants of that place unworthy of living the life of citizens together. Although it may seem incredible to say, God spared this people in delivering them to their enemies. He saw that they were incurably against any improvement and were daily sinking deeper and deeper into evil. All this happened to them because the blood of Jesus was shed at their instigation and on their land. The land was no longer able to bear those who were guilty of so fearful a crime against Jesus.

"But all the people began to cry out," it says, "'death to Him!'" What could be worse than this? The chosen people furiously demand murder; Pilate the pagan recoils from murder: the top has become the bottom.

For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews to seek pardon of the prince for those who were condemned, as they asked Jonathan of Saul. And hence it is now added, with respect to their petition, And they cried all at once, Away with this man, and release unto us Barabbas, &c. (1 Sam. 14:45.)

Therefore he adds: Who for a certain sedition made in the city and for murder had been cast into prison, and thus he was seditious and a murderer, and moreover a robber, as is said in John 18: "Now Barabbas was a robber." From this the perversity of the Jews is apparent, because they preferred a seditious man to the Savior, a thief to the Benefactor, and preferred the life of a murderer to the Author of life; whence Acts 3: "You denied the Holy and Just One and asked that a murderer be granted to you; but you killed the Author of life." And this was the supreme impiety: to restore life to a destroyer and to take away life from the fount of all life; whence the Gloss: "Those who chose a robber instead of Jesus, a killer instead of the Savior, a taker of life instead of the giver of life, deservedly lost salvation and life."

Death to Him! Release Barabbas to us, who had been thrown into prison as a rebel and murderer.

But Pilate again spoke to them, wanting to release Jesus. But they shouted back, saying: Crucify, Crucify him. How great the cruelty of the unfaithful, who not only desire to kill the innocent, but to kill with the worst kind of death, that is, by crucifixion! For those hanging on the wood of the cross, fastened to the wood by nails in their feet and hands, were killed by a prolonged death, and they were long-lived on the cross, not because a longer life was chosen, but because death itself was extended, lest the pain end quickly. But He, by dying the worst kind of death, killed all death. It was terrible to the unknowing Jews. For it was chosen by the Lord. For He was to have that very cross as His sign, He was to place that very cross as a trophy over the conquered devil on the foreheads of the faithful, so that the Apostle might say: But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world (Galatians 6:14).

Thirdly, as to the conflict between the condemnation and the will of the judge, he adds: And Pilate again spoke to them, wishing to release Jesus: since neither mercy availed nor equity availed, at last authority and will came forward. Now Pilate wished this, both because it was hard for him to hand over so great a man to death without cause, and also because his wife dissuaded him; whence Matthew 27: "While Pilate was sitting on the judgment seat, his wife sent to him, saying: Have nothing to do with that just man." But this will of Pilate was not full but sluggish, according to that saying in Proverbs 13: "The sluggard wills and wills not"; because he was unwilling to act against the crowd, whose will was contrary.

Pilate proposes for a third time to release Him, and for a third time they cry out against Christ, so that by this threefold outcry they might definitively confirm their thirst for murder. And they—as the blessed Peter says—"denied the Holy and Righteous One," and asked for a murderer to be granted to them (Acts 3:14). For they love what is like themselves (which is why they take part in it), because they themselves also revolted against the Romans and became the cause of countless murders and of their own destruction. The Lord foretells this through Jeremiah: "I have forsaken My house; I have left My heritage; the dearly beloved of My soul I have given into the hands of her enemies. My heritage has become to Me like a lion in the forest; it has raised its voice against Me: therefore I have hated it" (Jer. 12:7–8). And Hosea again: "Woe to them, for they have strayed from Me; destruction to them, for they have rebelled against Me! I redeemed them, yet they spoke lies against Me… Their princes shall fall by the sword for the insolence of their tongue" (Hos. 7:13, 16).

Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again unto them, but they cried out, Crucify, &c.

And themselves became accusers, and witnesses, and judges, and authors of the sentence, saying, "Crucify Him, crucify Him;" that it might be fulfilled which is written by the prophets concerning Him, "Unjust witnesses were gathered together against me, and injustice lied to itself;" and again, "Many dogs compassed me about, the assembly of the wicked laid siege against me;" and elsewhere, "My inheritance became to me as a lion in a wood, and has sent forth her voice against me." Pilate therefore, disgracing his authority by his pusillanimity, convicts himself of wickedness by regarding the multitude more than this just person, and bearing witness to Him that He was innocent, yet as guilty delivering Him up to the punishment of the cross, although the Romans had made laws that no man unconvicted should be put to death.

With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows of the faithful.

Therefore it is added: But they cried out, saying: Crucify, crucify him: where the perverse will of the Jews is shown in this, that they seek with clamor; whence that saying in Isaiah 5 applies to them: "I expected that he would do judgment, and behold, iniquity; and justice, and behold, a cry." For the clamor of this multitude it is said in Isaiah 17: "The multitude of many peoples, like the multitude of the roaring sea, and the tumult of crowds like the sound of many waters."

Their perverse will is also apparent from this, because they seek crucifixion: whence Bede: "Great cruelty: they seek not only to kill, but even to crucify, so that, with feet and hands nailed to the wood, he might be tormented by a prolonged death," and not only prolonged, but also bitter, according to that verse of the Psalm: "They pierced my hands and my feet"; and not only bitter, but also ignominious: Wisdom 2: "Let us condemn him to a most shameful death"; whence they wished to subject him as one accursed to the punishment of a curse, because, Deuteronomy 21, "cursed by God is he who hangs on a tree." But this was not without divine disposition, according to Galatians 3: "Christ redeemed us from the curse of the Law, being made a curse for us"; but the impious demanded this out of cruelty and wrath. For these two things, namely the clamor and the cruelty, it is said in Jeremiah 12: "My heritage has become to me like a lion in the forest: it has raised its voice against me"; and again in the Psalm: "For many dogs have surrounded me, the assembly of the wicked has besieged me."

But he said to them the third time: "What evil has this man done? I find no cause of death in him. I will chastise him, therefore, and release him." He earnestly sought to satisfy the people with this chastisement, to prevent them from raging to the extent of crucifying the Savior, not only having offered him by pleading but even mocking and scourging, showing it to the desires of the wicked, and the words of the evangelist John, and even the column to which he is bound bears witness. He who used to free the shackled submitted his members, full of God, to lashes. The aforementioned column, placed in the Church of Mount Zion, shows clear traces to those who behold it up to this day. But although Pilate did these things, observe what the insatiable fury of the sacrilegious desires.

This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John's words bear testimony that he not only threatened but performed together with mockings and scourgings. But when they saw all their charges which they brought against the Lord baffled by Pilate's diligent questioning, they resort at last to prayers only; entreating that He might be crucified.

Fourth, as regards the repugnance between the condemnation and right reason, there is subjoined: But he said to them a third time: What evil has this man done? I find no cause of death in him. For since there was no cause of death in him, to kill him was against the dictate of right reason. — And because for the envious mind reason does not suffice without punishment, he therefore adds: I will therefore chastise him and release him. Nor did he only say this in word, but he also did it in deed, according to John 19: "Then Pilate took Jesus and scourged him." Whence the Gloss: "He offered this chastisement by mocking and scourging to the desires of the wicked, lest they rage even to the point of crucifying him."

Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath he done? I will chastise him, and let him go.

But they insisted with loud voices, demanding that he be crucified, and their voices prevailed. Because they saw that the entire accusation they had brought against the Lord had been invalidated by the frequent and diligent interrogation by Pilate, finally, without shame, they only turned to pleas so that what they could not achieve by accusing and reasoning, they might now accomplish by demanding and shouting. This method of raging, even the persecutors of the blessed martyrs held onto, as demonstrated sufficiently by ecclesiastical history.

And because a perverse heart is neither led by reason nor moved by pity, therefore it is added: But they were insistent with loud voices, demanding that he be crucified, and their voices prevailed. From which it is apparent that, overcome by the force of right reason, they turn to entreaties: whence the Gloss: "They turn to entreaties, so that what they had been unable to accomplish by accusing or even by reasoning, they might now accomplish by demanding and shouting." Whence also John 19: "Pilate therefore went out again and said: Behold, I bring him out to you, that you may know that I find no cause in him: and he said to them: Behold the man. When therefore the chief priests and the officers saw him, they cried out saying: Crucify, crucify him."

From the foregoing, therefore, it is gathered that the death of Christ is more principally imputed to the Jews than to Pilate; whence in John 19 the Lord says: "He who handed me over to you has the greater sin." For the Jews always pressed for his death, but Pilate was seen to evade in seven ways, namely: by change of jurisdiction, by allegation of innocence, by offer of mercy, by showing his own will, by declaration that this was against reason, by infliction of punishment, and finally by pouring the guilt back upon the Jewish people; whence in Matthew 27: "Pilate, having taken water, washed his hands before the people, saying: I am innocent of the blood of this just man; see to it yourselves. And the whole people answering said: His blood be upon us and upon our children."

They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be as they required. And he released him that for sedition and murder was cast into prison, but delivered Jesus to their will.

And Pilate adjudged that their petition be made. But he released to them the one who had been cast into prison for murder and sedition, whom they requested. Jesus, however, he delivered to their will. The seditious thief and author of murders was released to the Jewish people, that is, the devil, who long ago, due to the guilt of pride, had been expelled from the homeland of light and cast into the prison of darkness, and thus the Jews cannot have peace because they preferred to choose the leader of seditions rather than the Lord. Since Barabbas means son of the father or son of the master, he can carry the type of the Antichrist, whom those of whom it is said: "You are of your father the devil" (John VIII), will prefer to the true Son of God. The son of the devil, the Antichrist, is called not by birth from him, but by imitating him, as other sinners do.

But although he wished to free him in so many ways, nevertheless out of fear he failed in the end and turned aside against the dictate of justice, mercy, his own will, and right reason toward the perverse will of the people; therefore he adds: And Pilate adjudged that their petition should be granted; and this against that passage in Exodus 23: "You shall not follow the crowd to do evil, nor in judgment shall you yield to the opinion of the many, so as to deviate from the truth."

Now Pilate deviated by giving a distorted sentence in absolving the wicked man: therefore he says: And he released to them him who had been cast into prison for murder and sedition, whom they requested; and as regards the condemnation of the just man: and therefore he adds: But Jesus he delivered to their will. — Now the reason why Pilate was bent toward this most iniquitous sentence was the disordered love of pleasing the people, which draws one back from the truth; therefore in Galatians 1: "If I were still pleasing men, I would not be a servant of Christ"; there was also fear, lest he incur the offense of Caesar; whence in John 19: "If you release this man, you are not a friend of Caesar"; and it is added there that "Pilate, when he had heard this speech, was the more afraid," and then "he sat on the judgment seat" and rendered an evil sentence; on account of which in Proverbs 29 it is said: "He who fears man shall quickly fall."

Then Barabbas, the most abandoned criminal, is released, as if he were the innocent man; while the most righteous Christ is delivered to be put to death, as if he were the murderer. Moreover two malefactors are crucified around Him, in order that He might be reckoned amongst the transgressors.

Christ therefore bearing His cross, already as a conqueror carried His trophies. The cross is laid upon His shoulders, because, whether Simon or Himself bore it, both Christ bore it in the man, and the man in Christ. Nor do the accounts of the Evangelists differ, since the mystery reconciles them. And it is the rightful order of our advance that Christ should first Himself erect the trophy of His cross, then hand it down to be raised by His martyrs. He is not a Jew who bears the cross, but an alien and a foreigner, nor does he precede but follow, according as it is written, Let him lake up his cross, and follow me. (Matt. 16:24, Luke 9:23.)

(de Con. Ev. lib. iii. c. 10.) But John relates that Jesus bore His own cross, from which is understood that He was Himself carrying His cross, when He went forth to that place which is called Calvary; but as they journeyed Simon was forced into the service on the road, and the cross was given him to carry as far as that place.

And as they led him away, they seized a certain Simon, a Cyrenian, coming from the countryside, and they laid on him the cross to carry it behind Jesus. The evangelist John narrates that the Lord himself carried his own cross. From this it is understood that the cross was first carried by the Lord, and then laid upon Simon whom they perhaps met coming out, in a fitting order of the mystery. Because he suffered for us, leaving us an example so that we may follow his footsteps (I Peter II). He is well described as carrying the cross behind Jesus, according to what he himself commands: And take up his cross, and follow me (Matthew XVI). And because this Simon is said to be not from Jerusalem, but a Cyrenian, for Cyrene is a city of Libya, as we read in the Acts of the Apostles, it is rightly through him that the peoples of the nations are designated. Those who were once strangers and foreigners to the covenants, now, by obeying faith, are citizens and members of God's household. And, as it is said elsewhere: Heirs indeed of God, but co-heirs of Christ (Romans VIII). From which it is beautifully interpreted that Simon obediently translates Cyrene as heir. Nor should it be passed over that Simon is said to have come from the countryside. For the countryside is called πάγος in Greek, from which the term pagans is derived, because they are foreign to the city of God and almost ignorant of urban conversation. But Simon, coming out from the countryside, carries the cross behind Jesus, when the people of the nations, having abandoned pagan rites, obediently embrace the footsteps of the Lord's passion.

Simon is by interpretation "obedient," Cyrene "an heir." By this man therefore the people of the Gentiles are denoted, who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God. But Simon coming out of a village, bears the cross after Jesus, because forsaking the pagan rites, he obediently embraces the footsteps of our Lord's Passion. For a village is in Greek called πάγος, from whence Pagans derive their name.

First, therefore, as regards the leading of Christ to the gibbet, he says: And as they led him, they seized a certain Simon of Cyrene coming from the country, and they laid upon him the cross to carry after Jesus.

But the contrary of this seems to be said in John 19, where it is said: "They took Jesus and led him out. And bearing his own cross, he went forth to the place which is called Calvary."

Nevertheless, there is no contradiction, because both things occurred, but what Luke passes over in silence, John expresses. Whence the Gloss: "First the Lord carried the cross, but afterwards it was laid upon Simon, whom they met as they went out."

Now Luke carefully expresses this on account of the mystery of its signification. This Simon, by reason of his name and nation, since he was from Cyrene, designates the obedience of the Gentile people in bearing the cross after Christ. Whence the Gloss: "Because Simon was not an Israelite but a Cyrenean, the Gentiles are designated through him," who bear the cross when the peoples of the nations, having abandoned pagan rites, obediently embrace the footsteps of the Lord's passion. And to such Peter speaks in First Peter 2: "Christ suffered for us, leaving you an example," etc.; and to such Paul speaks in the last chapter of Hebrews: "Christ suffered outside the gate. Let us therefore go out to him outside the camp, bearing his reproach."

But because this Simon was compelled to carry the cross, as is said in Mark 15: "They compelled Simon the Cyrenean, who was passing by," therefore by reason of the compulsion he designates hypocrites, who bear the cross for human praise; whence Gregory: "Simon, who carries the cross under compulsion, is he who labors for human praise; for men submit to this labor whom neither the fear nor the love of God compels." Or he designates the slothful, who bear the cross with murmuring, pain, and reluctance. Against such Bernard says: "WOE to those who bear the cross, not as the Savior bore his own, but as that Cyrenean bore another's!" Against which, above in chapter nine: "If anyone wishes to come after me, let him deny himself and take up his cross daily," etc.; because every day the love of doing penance ought to be renewed in us.

The Redeemer therefore was led to His saving passion: but they laid His cross, it says, upon Simon the Cyrenian. Another holy evangelist, however, tells us that the Lord Himself carried, the tree: and necessarily both the one and the other are true. For the Saviour indeed bore the cross, but in the middle of the way perhaps the Cyrenian met them, and they seized him, and made him carry it instead. And there is an important reason for the fact, that Christ the Saviour of all did carry the cross: for it is said of Him by the voice of Isaiah, that "to us a Child is born: a Son also is given us, Whose government is upon His shoulder." For His government was the cross, by which He became King over the world, if so be that it is true that "He became obedient to the Father to death, even the death of the cross: for this reason God also has greatly exalted Him, and given Him a name that is above every name, that at the name of Jesus Christ every knee should bow, of things in heaven, and things in earth, and of things under the earth: and every tongue shall confess that Jesus Christ is Lord to the glory of God the Father."

And this also, I think, it is important here to observe, that when the blessed Abraham went up to the mountain that had been shown him, that there he might sacrifice Isaac, according to God's command, he laid the wood upon the lad; and he was a type of Christ carrying His own cross upon His shoulders, and going up to the glory of His passion. For that His passion was Christ's glory, He has Himself taught us, saying, "Now is the Son of man glorified, and God is glorified in Him. If God be glorified in Him, God shall also glorify Him in Himself, and shall immediately glorify Him."

After he took up the wood of his cross and set out, they found and stopped a man of Cyrene, that is, from among the Gentiles, and placed the wood of the cross on him. It was only right that they should have given the wood of the cross voluntarily to the Gentiles, since in their rebellion, the Jews rejected the coming of him who was bringing all blessings. In rejecting it themselves, in their jealousy, they threw it away to the Gentiles. They rejected it in their jealousy, and the Gentiles received it, to their even greater jealousy. The Lord approved the welcoming Gentiles and thus provoked jealousy among their contemporaries through the Gentiles' acceptance. By carrying the wood of his cross himself, Christ revealed the sign of his victory. Christ said that another person would not pressure him into death. "I have power over my life, to lay it down or to take it up again." Why should another person have carried the cross? This showed that he, in whom no sin could be found, went up on the cross for those who rejected him.

(non occ.) Having related the condemnation of Christ, Luke naturally goes on to speak of His crucifixion; as it is said, And as they led him away, they laid hold upon one Simon, &c.

This is well signified by that Simon who, found on the road, carries the Lord's cross under compulsion. For burdens belonging to another are carried under compulsion when something is done through the pursuit of vanity. Who then are designated by Simon, if not the abstinent and arrogant? They indeed afflict the flesh through abstinence, but they do not seek the fruit of abstinence within. Therefore Simon carries the Lord's cross under compulsion, because when he is not led to a good work by good will, a sinner performs the deed of a just man without fruit. Hence the same Simon carries the cross but does not die, because the abstinent and arrogant indeed afflict the body through abstinence, but through the desire for glory they live to the world.

Christ, moreover, he affirms to have been sent, not by this maker of the world, but by the above-named Abraxas; and to have come in a phantasm, and been destitute of the substance of flesh: that it was not He who suffered among the Jews, but that Simon was crucified in His stead: whence, again, there must be no believing on him who was crucified, lest one confess to having believed on Simon.

Jesus was led away and at first the cross was laid upon Him, and He went bearing this burden. For none of the others would undertake to carry it, since they considered it a cursed tree. Then, finding a certain Simon of Cyrene, they laid the cross on him, compelling this man and, as if it were some kind of reproach, placing upon him the cross which the others shunned. In this a significant lesson is given. The cross is the mortification, the inactivity of the passions, and immobility. For he who is crucified is nailed fast and becomes inactive. Thus the Teacher Christ must first Himself take up the cross and nail His flesh to the fear of God and shine forth with dispassion, and only then lay it upon the obedient; for Simon means "obedience." In this are also fulfilled the words of Isaiah: "the government shall be upon His shoulder" (Isa. 9:6). For the cross is the government of the Lord and His Kingdom. Paul says: "He humbled Himself, becoming obedient even unto death, and the death of the cross. Therefore God also highly exalted Him," and so forth (Phil. 2:8–9). And if the cross became for Jesus exaltation and glory, then it is rightly called His "government," that is, His ruling dignity and the sign of His authority. Just as senators have the insignia of their ranks — some have sashes, others have mantles — so too the Lord establishes the cross as the ensign of His Kingdom. And if you look closely, you will find that Jesus reigns in us in no other way than through suffering, that those who live in luxury are enemies of the cross, and that he can become obedient to Christ and take up His cross who practices virtue, who "comes from the field," that is, who leaves the present field — this world and its affairs — and strives toward the Jerusalem above, which is free (Gal. 4:26).

For no one else accepted to bear the cross, because the wood was counted an abomination. Accordingly upon Simon the Cyrenian they imposed as it were to his dishonour the bearing of the cross, which others refused. Here is fulfilled that prophecy of Isaiah, Whose government shall be upon his shoulder. (Isa. 9:6.) For the government of Christ is His cross; for which the Apostle says, God hath exalted him. (Phil. 2:9.) And as for a mark of dignity, some wear a belt, others a head dress, so our Lord the cross. And if thou seekest, thou wilt find that Christ does not reign in us save by hardships, whence it comes that the luxurious are the enemies of the cross of Christ.

Or he takes up the cross of Christ, who comes from the village; that is, he leaves this world and its labours, going forward to Jerusalem, that is, heavenly liberty. Hereby also we receive no slight instruction. For to be a master after the example of Christ, a man must himself first take up his cross, and in the fear of God crucify his own flesh, that he may so lay it upon those that are subject and obedient to him.

Following him was a large crowd of people, and women who were mourning and lamenting him. But Jesus, turning to them, said: A great crowd likewise followed the Lord's cross, but not with the same mind. For the people indeed, as those who had obtained his death, looked happily upon him dying; but the women, because they desired him to live, wept at him about to die, dying, and dead. It was not, however, solely the lament of the women that followed him, because also an innumerable assembly of believing men was very sorrowful over his passion, but because the female, as the more contemptible sex, could more freely show their sentiments against them in the presence of the chief priests and magistrates. But because the Lord knows who are his, having dismissed the crowd of the raging populace, he turned his eyes and words to the women who loved and mourned him, saying:

A large multitude indeed followed the cross of Christ, but with very different feelings. For the people who had demanded His death were rejoicing that they should see Him dying, the women weeping that He was about to die. But He was followed by the weeping only of women, not because that vast crowd of men was not also sorrowful at His Passion, but because the less esteemed female sex could more freely give utterance to what they thought.

Second, as to the lamentation of the women accompanying him, it is added: There followed him a great multitude of the people and of women, who bewailed and lamented him. The multitude indeed followed out of wonder, but the women out of compassion; whence the Gloss says: "The wicked follow, so that they might joyfully watch him die; the women, so that they might weep for him whom they desired to live—about to die, dying, and dead." Whence also after death it is said of Magdalene in John 20: "Mary stood at the tomb outside, weeping." Now this lamentation was made over Christ by women, not by men, not because women were more fervent or more steadfast in their love of Christ, but because they are by nature more prone to tears and of a more compassionate nature, as is said of Anna in Tobit 10: "Her mother therefore wept with irremediable tears"; and of Hannah, the mother of Samuel, in 1 Kings 1: "Since she was bitter in soul, she prayed to the Lord, weeping abundantly, etc."; and because they could do this more safely. Whence the Gloss says: "The weeping of women alone is not introduced as if men did not also grieve, but because the female sex, being regarded as more contemptible, could more freely display, in the presence of the chief priests, what they felt against them." Whence can be said that of Isaiah 32: "Gird your loins; beat upon your breasts; lament over the desirable land": truly desirable was he above all the kings of the whole earth. And therefore this mourning and this lamentation could be signified by the lamentation made over Josiah, according to that of 2 Chronicles 35: "All Judah and Jerusalem mourned for Josiah. And Jeremiah especially, whose singers, both men and women, repeat lamentations over Josiah." Now lamentations of this kind were both made and foretold for the Savior, and therefore they are read during his passion. At the same time the death of Christ and the ruin of Jerusalem are depicted: whence in the prayer of Jeremiah: "The joy of our heart has ceased; our dancing has been turned into mourning. The crown has fallen from our head: woe to us, for we have sinned! Therefore our heart has become sorrowful; therefore our eyes have been darkened."

He was going to the place of crucifixion. Weeping women, as well as many others, followed him. The female sex tends to weep often. They have a disposition that is ready to sink at the approach of anything that is sorrowful.

Women also are ever prone to tears, and have hearts easily disposed to pity.

Women also are ever prone to tears, and have hearts easily disposed to pity.

Signifying that in the time to come women would be bereft of their children. For when war breaks out upon the land of the Jews, all shall perish, both small and great. Hence it follows, For, behold, the days are coming, in the which they shall say, Blessed are the barren, &c.

That a multitude of people and women followed after Christ signifies that after the cross a great multitude of Jews and many women would believe in Him. Read the book of Acts (Acts 2:41, 4:4), and you will see thousands of believers. And does not the fact that the women who followed Jesus "wept and lamented" serve as a moral lesson for us? The weak soul is a woman; but if through repentance she receives contrition of heart, weeps and laments, then she truly follows Jesus, who is crucified and suffers for our salvation.

But there followed Christ a great company of people, and of women.

And two other criminals were also led away with him, to be put to death. So that what was said might be fulfilled: And he was numbered with the wicked. But he was numbered with the wicked in death, so that he might justify the wicked in the resurrection, who, being in the form of God, was made man for the sake of men, to give men the power to become children of God (John 1).

First, therefore, regarding the dishonor of the company, he says: And there were also two other malefactors led with him to be put to death; two others, namely, who were malefactors, so that from the iniquity of those put to death with Christ they might pretend that Christ suffered as a reprobate; but the Lord preordained this to happen, according to that passage of Isaiah fifty-three: "He was reckoned among the wicked"; both on account of the example of humility, by reason of which it is said in the Psalm: "But I am a worm and not a man, the reproach of men and the outcast of the people"; and Isaiah fifty-three: "We esteemed him the lowest of men"; and on account of the mystery of signification.

For by the two thieves, according to the allegory, are understood the peoples among whom and for whom and by whom he suffered, one of the Jews and the other of the Gentiles, who are rightly called thieves, because both through pride in Adam wished to seize from God his proper dignity; whence, on that passage of Philippians two: "He did not consider it robbery to be equal to God," the Gloss says: "Adam and Eve wished to seize Divinity and lost felicity." And on this account the sign of circumcision was given as a remedy, which was as it were a branding of thieves, so that through it we might be freed from the punishment of theft. But the Jewish people, like the thief on the left, still blasphemes, while the Gentile confesses and prays. — According to Augustine, however, by the two thieves is signified the whole human race fixed to the cross of tribulation and present misery; but one part on the right, as those who suffer for celestial glory, the other on the left, as those who suffer for temporal glory. And on this Ambrose says: "Execrable in deed is the impiety of the Jews, which fixes to the cross the Redeemer of all as though a thief; yet good in mystery is the thief, who laid an ambush for the devil so as to carry off his vessels." Therefore Job forty: "In his eyes, as with a hook, he will catch him"; on which account the Lord compares himself to a thief above in chapter twelve: "If the master of the house knew at what hour the thief was coming," etc.

The devil, wishing to create and instill a bad opinion of the Lord, arranges for two robbers to be crucified with Him. But see how he lost one of them, and how what the devil plotted against the Lord served to His greater glory. For no one ever sought the crosses of the robbers; on the contrary, the whole world longed in expectation for the Cross of the Lord. And from this it is clearly evident that the Lord is not a lawbreaker like the robbers, but the pioneer of all righteousness.

But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.

But the very place of the cross, either in the middle, as visible to all, or above Adam, as the Hebrews argue, for burial. For it was fitting that there our first-fruits of life should be placed, where the beginnings of death had been.

(Hom. in Pass. Dom.) When mankind became corrupted, then Christ manifested His own body, that where corruption has been seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam.

(de Inc. Verb. Dei.) Now our Saviour came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His own body visited with sickness. But yet if without any disease He had put off His body apart in some remote place, He would not be believed when speaking of His resurrection. For death must precede resurrection; why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would unbelieving men have invented? How would the victory of Christ over death appear, unless undergoing it in the sight of all men He had proved it to be swallowed up by the incorruption of His body? But you will say, At least He ought to have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would have made Himself suspected of not having power over every kind of death. As then the champion by laying prostrate whomsoever the enemy has opposed to him is shown to be superior to all, so the Life of all men took upon Him that death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely overthrown. Wherefore His head is not cut off as John's was; He was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisible to death, and not become an excuse to those who would divide the Church. For He wished to bear the curse of sin which we had incurred, by taking upon Him the accursed death of the cross, as it is said, Cursed is he that hangeth upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may draw to Him the ancient people, with the other the Gentiles, joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into heaven.

(de Gr. Nov. Test. Ep. 140.) For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above. This belongs to good works, because on it the hands are outstretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we stand, that is, abide firm or persevere. And this is applied to longsuffering. Heighth is in that piece of wood which is left reaching upwards from that which is fixed across, that is, to the head of the Crucified; for the expectation of those who hope for better things is upward. Again, that part of the wood which is fixed hidden in the ground, signifies the depth of unrestrained grace.

And after they came to the place that is called Calvary, there they crucified him. Outside the city of Jerusalem and outside the gate there were places where they beheaded the condemned, and they took the name Calvary, that is, of the beheaded. Therefore the Lord was crucified there, so that where the area of the condemned had been before, the standards of martyrdom might be raised. And just as he was made a curse for us on the cross, and was scourged, and crucified, so for the salvation of all he was crucified among the guilty as if he were guilty, so that where sin abounded, grace might abound all the more. Certainly, how the Lord was placed on the cross, and what the position of that most sacred body signifies in itself as a royal type, Sedulius beautifully expressed in verses in his Paschal poem: "That no one may be unaware of the form of the cross to be revered, which carried the Lord exultantly with powerful reasoning, gathering the four regions of the squared world. The resplendent East shines from the head of the creator, the sacred feet are bathed by the star of the West. The right hand holds the North, the left elevates the middle axis, and the entire nature of the creator lives from the members. And Christ controls the world, embraced by the cross, everywhere." The Apostle also describes the moral figure of the most holy cross, where he says: "Rooted and grounded in love, that you might comprehend with all the saints what is the breadth and length and height and depth, to know also the love of Christ which surpasses knowledge" (Ephesians 3). In the breadth indeed he signifies good works of charity, in the length the perseverance of a holy life unto the end, in the height the hope of heavenly rewards, in the depth the unsearchable judgments of God, from which this grace comes to men. And these are so connected to the sacrament of the cross, that in the breadth it is understood the transverse beam to which the hands are outstretched, for the signification of works. In the length, from itself down to the earth, where the whole crucified body seems to stand, which signifies persistence, that is, long perseverance. In the height, from the same transverse beam upwards, which stands out toward the head, because of the expectation of what is on high, lest those good works and perseverance in them are believed to be done for earthly and temporary benefits of God, but rather for that which faith, working through love, hopes eternally from above. In the depth also, the part of the wood that is hidden and fixed in the ground, but from which all that emerges arises, just as from the hidden will of God man is called to the participation of so great a grace in one way or another, but above all the love of Christ that surpasses knowledge, where indeed there is that peace which surpasses all understanding.

And the thieves, one on the right and the other on the left. The thieves who are crucified with the Lord on either side signify those who, under the faith and confession of Christ, either undergo the struggle of martyrdom or the discipline of stricter continence. But as many as do these things solely for eternal and heavenly glory, these are rightly designated by the merit and faith of the right-hand thief. But those who renounce the world either with a view to human praise or for any less worthy intention, not unreasonably imitate the mind and actions of the blasphemous and left-hand thief. Of such the Apostle says: If I give my body to be burned, if I give all my goods to feed the poor, if I do many other things, but have not charity, it profits me nothing (I Cor. XIII). But blessed are they who suffer persecution for justice's sake, for theirs is the kingdom of heaven (Matt. V).

Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound.

But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who imitate the actions of the thief on the right hand; while they who do it to gain the praise of men, imitate the thief on the left hand.

Second, as to the atrocity of the punishment, it is added: And after they came to the place which is called Calvary, there they crucified him. This place is called Calvary, as some say, because Adam lay there, and the skull of his head was there; and Ambrose seems to say this in his commentary on the Epistle to the Romans. But this is not said by Ambrose the Doctor, but by Ambrosius Adopertus. For, as Jerome says, Adam was buried in Hebron, as is stated in Joshua fourteen. It is therefore called the place of Calvary because the skulls of the condemned were kept there, those who were beheaded and hanged there. Now this place was outside the city, because this custom had grown up from ancient times, that criminals were killed outside the camp: Leviticus twenty-four, "Bring forth the blasphemer outside the camp, and let all the people stone him." This was done for the sake of a spectacle, but now it was for the sake of a mystery, to signify that the passion of Christ profited those who were outside Jerusalem; hence Hebrews, last chapter: "Jesus, that he might sanctify the people through his own blood, suffered outside the gate." Now this leading forth was prefigured in the leading forth of Abel, Genesis four; in the leading forth of Isaac, Genesis twenty-two; in the leading forth of Joseph, Genesis thirty-seven; in the going forth of David from Jerusalem, Second Kings fifteen. In this place of punishments, therefore, he was crucified with the most bitter punishment of the cross, according to that of Zechariah twelve: "They shall look upon me, whom they have pierced"; and Malachi three: "Shall a man pierce God, for you pierce me?"

Then was fulfilled the figure of the serpent raised upon a pole, Numbers twenty-one; then was fulfilled that of Deuteronomy twenty-eight: "Your life shall be as it were hanging before you." Then was fulfilled the prophecy of David: "They have pierced my hands and my feet"; then was fulfilled the prophecy of Jeremiah eleven: "Let us put wood into his bread"; and that of Daniel nine: "And after sixty-two weeks Christ shall be slain"; then also the prophecy of Zechariah thirteen: "What are these wounds in the midst of your hands?"; then also that of Isaiah fifty-three: "He shall be led as a sheep to the slaughter." Then were fulfilled all the things foretold concerning the passion of Christ; hence above, eighteen: "All things shall be accomplished which were written by the Prophets concerning the Son of Man."

Now this was the punishment of robbers; therefore he adds: And the robbers, one on the right and the other on the left: which was done not only as a reproach but also, by God's disposing, for our instruction. For by the two robbers are understood the flesh and the world, which must be crucified, so that our spirit may be offered to the Lord on the cross, as Jesus was. The flesh must be crucified like the right robber, according to that passage in Galatians 5: "And they that are Christ's have crucified their flesh," etc.; the world like the left robber: Galatians last chapter: "The world is crucified unto me, and I unto the world." And then the spirit in the middle is crucified with Christ, so that it may say with the Apostle in Galatians 2: "I am crucified with Christ. Nevertheless I live; yet not I, but Christ liveth in me."

Now the cross of the flesh is the rigor of discipline, whose four arms are, namely, vigils, abstinence, roughness of clothing, and the discipline of scourging.

The cross by which the world is crucified is poverty of spirit, whose four arms are, namely, contempt of glory, of wealth, of homeland, and of kindred.

The cross of the spirit is the fervor of devotion, whose four arms are likewise, namely, hope and love, fear and sorrow: hope above, fear below, love on the right and sorrow on the left. And concerning these, Ephesians 3: "Rooted and grounded in charity, that you may be able to comprehend," etc.

When he hung on the precious cross, two thieves were hung with him. What comes from this? It was truly a mockery as far as the plan of the Jews, but it was also the commemoration of prophecy. It is written, "He was also numbered with the transgressors." For our sakes, he became a curse. That is, he became accursed. It is written again, "Cursed is every one that hangs on a tree." His act did away with the curse that was on us. We are blessed with him and because of him. Knowing this, blessed David says, "Blessed are we of the Lord, who made heaven and earth." Blessings descend to us by his sufferings. He paid our debts in our place. He bore our sins. He was stricken in our place, as it is written. He took our sins in his own body on the tree, because it is true that his bruises heal us. He also was sick because of our sins, and we are delivered from the sicknesses of the soul.

By becoming like us and bearing our sufferings for our sakes, Christ restores human nature to how it was in the beginning. The first man was certainly in the Paradise of delight in the beginning. The absence of suffering and of corruption exalted him. He despised the commandment given to him and fell under a curse, condemnation and the snare of death by eating the fruit of the forbidden tree. By the very same thing, Christ restores him to his original condition. He became the fruit of the tree by enduring the precious cross for our sakes, that he might destroy death, which by means of the tree [of Adam] had invaded the bodies of humankind.

The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He doth not suffer in His divine nature, and that He suffered in His human.

But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of fire, he would put it into the flame, and then directly draw it out from the flame unharmed; so the Word of God, wishing to show that the instrument which He used for the salvation of men was superior to death, exposed His mortal body to death to manifest His nature, then after a little rescued it from death by the force of His divine power. This is indeed the first cause of Christ's death. But the second is the manifestation of the divine power of Christ inhabiting a body. For seeing that men of old deified those who were destined to a like end with themselves, and whom they called Heroes and Gods, He taught that He alone of the dead must be acknowledged the true God, who having vanquished death is adorned with the rewards of victory, having trodden death under His feet. The third reason is, that a victim must be slain for the whole race of mankind, which being offered, the whole power of the evil spirits was destroyed, and every error put to silence. There is also another cause of the healthgiving death, that the disciples with secret faith might behold the resurrection after death. Whereunto they were taught to lift up their own hopes, that despising death they might embark cheerfully in the conflict with error.

(Orat. 1. de Res. Christ.) But the figure of the cross from one centre of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where.

(Hom. 87. in Matt.) Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honoured. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified.

Moreover two malefactors are crucified around Him, in order that He might be reckoned amongst the transgressors. Although His raiment was, without doubt, parted among the soldiers, and partly distributed by lot, yet Marcion has erased it all (from his Gospel), for he had his eye upon the Psalm: "They parted my garments amongst them, and cast lots upon my vesture.

They lead Him to the place of the Skull, where, they say, the forefather was buried, so that where the fall occurred through a tree, there also the restoration was accomplished through a tree.

But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.

Because also by a tree death bad entered, it must needs be that by a tree it should be abolished, and that the Lord passing unconquered through the pains of a tree should subdue the pleasures which flow from a tree.

The sun also is eclipsed to the sacrilegious, that it may overshadow the scene of their awful wickedness; darkness was spread over the eyes of the unbelieving, that the light of faith might rise again.

This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.

(de Con. Ev. lib. iii. c. 17.) What is here said of the darkness, the other two Evangelists, Matthew and Mark, confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened.

It was about the sixth hour, and darkness came over all the land until the ninth hour, and the sun was obscured. The brightest light of the world withdrew its rays so that it might not see the Lord hanging, or that the impious blaspheming might not enjoy its light. And it is to be noted that the Lord was crucified at the sixth hour, that is, when the sun was about to leave the center of the world; and at dawn, that is, when the sun was already rising, he celebrated the mysteries of his resurrection. For the time signifies what he exhibited by the effect of the work. Because he died for our sins and rose for our justification (Rom. IV). For when Adam sinned, it is written that he heard the voice of the Lord God walking in the garden at the breeze after midday (Gen. III). After midday, indeed, with the light of faith declining, and at the breeze, with the warmth of charity cooling: he was heard walking because he had withdrawn from the sinning man. The order of reason therefore required that at the same time of the day at which he then closed for sinning Adam, now the Lord should open the gate of paradise to the repenting thief.

First, therefore, regarding the wondrous disturbance of the world, which preceded the death of Christ, he says: Now it was about the sixth hour.

Now it is said in John chapter nineteen that "it was the sixth hour" when Jesus was crucified, and in Mark chapter fifteen that "it was the third hour"; and Luke resolves this controversy, showing that it was between the third and the sixth hour, but nearer to the sixth; whence the other Evangelists name the extremes, and Luke expresses the middle hour. In this sixth hour and sixth Age and sixth day of the week, Jesus was crucified for man, who was formed on the sixth day.

After this sixth hour, with Christ hanging on the cross and drawing near to death, there came about a universal commotion of creation; whence he adds: And darkness came over the whole land until the ninth hour, and the sun was darkened. Now this darkness could not have occurred by nature, as happens in an eclipse, for a threefold reason: namely, because the moon was in its fourteenth day, and thus at its perfect distance from the sun; and because an eclipse does not entirely remove light from all parts of the earth; and because it cannot last for three hours; and therefore here there was a threefold miracle. And for this reason it is reported that blessed Dionysius, when he was in Egypt and saw that darkening, said: "Either the elements are being changed, or the God of nature suffers, and the elements suffer with him." Whence he himself also says in his Epistle against Apollophanes: "Tell me, what do you say about the eclipse that occurred at the saving cross? For we were both together stationed near the city of the sun, and we wondrously saw the moon passing beneath the sun; for it was not the time of conjunction; and from the ninth hour until evening we saw the moon supernaturally opposed to the sun diametrically"; and afterward: "We saw the obscuration itself beginning from the east and coming to the solar boundary, then receding."

And because Christ was not only lord of nature, but also of legal observance: therefore he adds: And the veil of the temple was torn in the middle; nor was it only this veil, but also other creatures of his suffered with him: whence Matthew twenty-seven: "The rocks were split, and the tombs were opened"; and all this in testimony of the Divinity of Christ. And on this Jerome says: "The elements suffer with their Creator: the sun fled, because it could not behold the death of Christ; it labored together with the one laboring and withdrew the benefit of its light from those blaspheming: every creature suffers with Christ dying. For the sun is darkened, the earth is moved, the rocks are split, the veil of the temple is divided, the sepulchers are opened; only wretched man does not suffer with him, for whom alone Christ suffers." Moreover, it should be noted that in that darkening of the sun is understood the blinding of the Jews, and in the rending of the veil, the revelation of the Scriptures, which was made to the gentiles: whence it is said in John nine: "I have come for judgment into this world, that those who do not see may see, and those who see may become blind." Or, it can be referred to the final time, concerning which in the Psalm: "You have appointed darkness, and it became night: in it all the beasts of the forest shall pass through."

He who excels all created things, and shares the Father's throne, humbled Himself to emptying, and took the form of a slave, and endured the limits of human nature, that He might fulfil the promise made of God to the forefathers of the Jews: but they were so obdurate and disobedient as even to rise up against their Master. For they made it their business to deliver the Prince of life to death, and crucified the Lord of glory. But when they had affixed to the cross the Lord of all, the sun over their heads withdrew, and the light at midday was wrapped in darkness, as the divine Amos had foretold. For there was "darkness from the sixth hour until the ninth hour:" and this was a plain sign to the Jews, that the minds of those who crucified Him were wrapped in spiritual darkness, for "blindness in part has happened to Israel." And David in his love to God even curses them, saying, "Let their eyes be darkened, that they may not see."

Yes! creation itself bewailed its Lord: for the sun was darkened, and the rocks were rent, and the very temple assumed the garb of mourners, for its "veil was rent from the top to the bottom." And this is what God signified to us by the voice of Isaiah, saying, "And I will clothe the heaven with darkness, and wrap it around with sackcloth."

As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, (Amos 8:9.) which was a manifest token that the souls of those who crucified Him would suffer darkness.

God was victorious over the Egyptians, and he lit up the way for the Hebrews with the pillar of fire in the month of Nisan. The sun became dark over them because they had returned evil for goodness. Just as God split the sea, the Spirit split the curtain in half, since they rejected and unjustly crucified the King of glory on the Skull. The curtain of the temple was torn in two for this reason. Created beings suffered with him in his suffering. The sun hid its face so as not to see him when he was crucified. It retracted its light back into itself to die with him. There was darkness for three hours. The sun shined again, proclaiming that its Lord would rise from Sheol on the third day. The mountains trembled, the tombs were opened, and the curtain was torn, as though grieving in mourning over the impending destruction of the place.

If he had been the son of a foreign god, the sun would not have been eclipsed when the Lord was raised on his cross. The Creator would have spread out a more intense light, because his enemy would have been withdrawn from his sight. He would have caused his light to shine on the Jews, because they would have been doing his will. He would have clothed the temple with a curtain of glory, because its enemy's death would have purified its sad impurities, and the breaker of its law would have gone out from it.

(Dion. Areop. ad Polye.) When we were both at Heliopolis together, we both saw at the same time in a marvellous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again, from the ninth hour until evening supernaturally brought back to the edge of the sun's diameter. (ad diametrum solis.) Besides, we observed that this obscuration began from the east, and having reached as far as the sun's western border at length returned, and that the loss and restoration of light took place not from the same side, but from opposite sides of the diameter. Such were the miraculous events of that time, and possible to Christ alone who is the cause of all things.

But My People hath changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat" (and when did it turn pale? undoubtedly when Christ suffered), "and shuddered," he says, "most exceedingly; " and "the sun grew dark at mid-day: " (and when did it "shudder exceedingly" except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder? "because these two evils hath My People done; Me," He says, "they have quite forsaken, the fount of water of life, and they have digged for themselves worn-out tanks, which will not be able to contain water.

And so the "pressure" must be maintained up to that hour in which the orb-involved from the sixth hour in a general darkness-performed for its dead Lord a sorrowful act of duty; so that we too may then return to enjoyment when the universe regained its sunshine. If this savours more of the spirit of Christian religion, while it celebrates more the glory of Christ, I am equally able, from the self-same order of events, to fix the condition of late protraction of the Station; (namely), that we are to fast till a late hour, awaiting the time of the Lord's sepulture, when Joseph took down and entombed the body which he had requested.

Once the Jews desired to see a sign from heaven; so then, here is that sign for them: an extraordinary "darkness."

Also, the veil is torn, by which the separation of the two peoples or the desecration of the mysteries of the Synagogue is declared. Therefore, the old veil is torn apart; so that the new Church may hang the sails of its faith. The covering of the synagogues is removed; so that we may see the internal mysteries of religion, with the mind's gaze revealed. Finally, even the centurion who crucified the Son of God confesses.

The veil also is rent, by which is declared the division of the two people, and the profanation of the synagogue. The old veil is rent that the Church may hang up the new veils of faith. The covering of the synagogue is drawn up, that we may behold with the eyes of the mind the inward mysteries of religion now revealed to us.

It took place also at that time when every mystery of Christ's assumed mortality was fulfilled, and His immortality alone remained; as it follows, And when Jesus had cried with a loud voice, he said.

(de Civ. Dei, l. iii. c. 15.) This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon.

And the veil of the temple was torn in two. This happened as the Lord expired, as Matthew and Mark attest, but Luke relates it in advance. For, wishing to add miracle to miracle, when he had said "The sun was darkened," he immediately considered it appropriate to add: "And the veil of the temple was torn in two." The veil of the temple is torn, so that the secrets of the covenant and all the sacraments of the law, which were previously covered, may appear and be accessible to the nations. For it had been said before: "God is known in Judah, in Israel His name is great" (Psalm 76). But now: "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm 57). And in the Gospel, he first said: "Do not go into the way of the Gentiles" (Matthew 10). But after the passion: "Go and teach all nations" (Matthew 28).

But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in twain. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.

Perhaps the Spirit, when he saw the Son hanging naked, lifted himself up and tore in two the clothing. Perhaps the symbols, when they saw the Lamb of symbols, tore the curtain apart and went out to meet him. Perhaps the spirit of prophecy, which was dwelling in the temple and had come down to herald his coming to humanity, flew away at that very instant to announce in the heights concerning our Lord's ascent into heaven. "The tombs split apart," so that he might show that he could have torn the wood of the cross apart. He did not tear apart the cross through which the kingdom would be torn from Israel. He did not shatter the cross through which sin would be chased out from the middle of the Gentiles. Instead, the Spirit tore the curtain apart. To show that the Spirit had came out from the temple, it summoned the righteous that came out of the tombs as witnesses to his going out from the temple. These two departures were proclaiming each other mutually. The Spirit anointed and sanctified the kingship and the priesthood. The Spirit, wellspring of these two offices, therefore went out from there, so that it would be known that both of them had been cut off by him who had taken on both of them.Although we know that by amputation of our finger there is healing for the person who is totally diseased, we still are unwilling to do what we know we should do. God however knew that there would be salvation for humanity through the killing of his Son, and so he did not turn away from doing this.

(At noon) the veil of. the temple was rent" by the escape of the cherubim, which "left the daughter of Sion as a cottage in a vineyard, as a lodge in a garden of cucumbers.

And the "veil" of the temple "is torn." By this the Lord shows that the Holy of Holies will no longer be inaccessible, but will be given over to the Romans, trampled and defiled. Or again, He shows that the veil is torn that separated us from the saints living in the heavens, that is, enmity and sin. For this constituted a great barrier dividing us from those living there. He shows at the same time that He was not crucified out of powerlessness. For He who performed such a sign could have torn them apart and destroyed them.

By this then our Lord showed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open.

Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.

But neither is he free from guilt who crucified the author of his own salvation and did not seek forgiveness afterwards. Let it be that he did not know before whom he was persecuting; nevertheless, when he was placed on the cross, he ought to have recognized that he was the Lord of all the elements, under whom all elements trembled, the sky was darkened, the sun withdrew, the earth split, the tombs of the dead were opened, and the dead received the company of the living. And the centurion said: Truly this man was the Son of God. The centurion recognizes the foreigner, the Levite does not recognize his own: the Gentile venerates, the Hebrew renounces. Therefore, it is not without reason that the pillars of the world were moved when the chief priests did not believe.

O the breasts of the Jews, harder than the rocks! The judge acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the earth quakes, the graves are opened; the hardness of the Jews still remains immoveable, though the whole world is shaken.

(iv. de Trin. c. 13.) When after uttering that voice He immediately gave up the ghost, those who were present greatly marvelled. For those who hung upon the cross were generally tortured by a prolonged death. Hence it is said, Now when the centurion saw, &c.

(de Con. Ev. lib. iii. c. 20.) There is no contradiction in that Matthew says, that the centurion seeing the earthquake marvelled, whereas Luke says that he marvelled, that Jesus while uttering the loud voice expired, showing what power He had when He was dying. But in that Matthew not only says, at the sight of the earthquake, but added, and at the things that were done, he has made it clear that there was ample room for Luke to say, that the centurion marvelled at the death of the Lord. But because Luke also himself said, Now when the centurion saw what was done, he has included in that general expression all the marvellous things which took place at that hour, as if relating one marvellous event of which all those miracles were the parts and members. Again, because one Evangelist stated that the centurion said, Truly this man was the Son of God, but Luke gives the words, was a just man, they might be supposed to differ. But either we ought to understand that both these were said by the centurion, and that one Evangelist related one, another another. Or perhaps, that Luke expresses the opinion of the centurion, in what respect he called Him the Son of God. For perhaps the centurion did not know Him to be the Only-begotten, equal to the Father, but called Him the Son of God, because he believed Him to be just, as many just persons are called the sons of God. (Gen. 6:2, 4.) But again, because Matthew added, those who were with the centurion, while Luke omits this, there is no contradiction, since one says what another is silent about. And Matthew said, They were greatly afraid; but Luke does not say that he feared, but that he glorified God. Who then does not see that by fearing he glorified God?

But when the centurion saw what had happened, he glorified God, saying, "Truly this man was righteous." Not only did the centurion glorify God, but also the soldiers who were with him guarding Jesus (as Matthew writes), having seen the earthquake and the things that were happening, were greatly afraid and said, "Truly this was the Son of God" (Matthew 27). Therefore, how great is the blindness of the Jews, who, though so many miracles were performed by the Lord, and so many signs appeared at His death, refused to believe, and were more insensitive than the Gentiles who scorned to glorify or fear God. Hence, rightly through the centurion the faith of the Church is designated, which, with the veil of heavenly mysteries torn open by the death of the Lord, immediately affirms Jesus as truly a righteous man and truly the Son of God while the synagogue remains silent. For even the sum of one hundred, which in the bending of the fingers, as was previously mentioned, from the left hand passes to the right, perfectly corresponds with the sacraments and faith of the Church, to which the Gospel is believed in place of the Law, and the heavenly kingdom is promised in place of earthly riches.

By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His death, they trembled to see Him in death still farther glorified. But we may observe, that the Gentiles fearing God glorify Him with works of public confession; the Jews only striking their breasts returned silent home.

Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father, neighbour and friend hast thou put far from me, and mine acquaintance because of misery. (Ps. 88:18.) Hence it follows, And all his acquaintance stood afar off.

Third, as to the faithful confession of the centurion, he adds: Now the centurion, seeing what had been done, glorified God, saying: Indeed this man was just. This faithful confession had its origin from the sight of the wonders that occurred in the commotion of the world and especially in the manner of dying; whence Matthew twenty-seven: "Now the centurion, and they that were with him, having seen the earthquake and the things that were done, were greatly afraid, saying: Indeed this was the Son of God." But in Mark fifteen it is said that "the centurion, seeing that crying out so he had expired, said: Indeed this man was the Son of God." Luke, however, comprehends both when he says: The centurion seeing what had been done. Whence in this centurion there appeared a readiness among the Gentiles for faith, and conversely among the Jews an obstinacy toward unbelief. On account of which Bede also says: "Seeing that he had the power of releasing his spirit, which none can have except the Creator of souls, the very one who had crucified him confesses him to be the Son of God in the very scandal of the Passion—him whom the Jews after his miracles refused to believe." But because the chief priests, though they had seen these things, did not glorify God, they were therefore blinded, according to that passage in Romans one: "Because when they had known God, they did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened."

When the centurion saw what happened, he glorified God. He said, "Truly this man was righteous." Please observe that immediately after Christ endured the passion on the cross for us, he began to win many to the knowledge of the truth. It says, "When he saw what happened, the centurion glorified God saying, 'Truly this man was righteous.' " Certain Jews also beat their chests, because their consciences doubtlessly pricked them. Their mind's eye looked up to the Lord. Perhaps they tried to clear themselves of their impious conduct against Christ by shouting against those who crucified him, although they dared not do this openly because of their rulers' impiety. Our Lord spoke the truth, saying, "When I have been lifted up from the earth, I will draw all men to myself."

Jesus' kinsfolk stood far off so that [the word of the psalmist] might be fulfilled: "My neighbors stood far off." They killed him before the sabbath, while there was opportunity for death, and before the sabbath they buried him, while there was place for mourning. For the sabbath itself is the boundary mark for toil, and on it all distress must remain [hidden] within. There is no place for suffering on it, and neither has it any share in corruption.

Nothing therefore remained upon the cross, nothing hung there, after "the giving up of the ghost; " there was nothing to beg of Pilate, nothing to take down from the cross, nothing to wrap in the linen, nothing to lay in the new sepulchre. Still it was not nothing that was there.

This voice and the other miracles served as an occasion for faith for the centurion. For Jesus was dying not as an ordinary man, but as the Master, and He called death a committing into safekeeping, since He was to receive His soul again. This is the first voice by which our souls were deemed worthy of freedom, since the devil no longer holds them, but they are committed to the Father. For before the death of Christ, the devil had great power over souls, but from the time the Son committed His spirit not to Hades, but into the hands of the Father, those held in Hades received freedom. Here is seen the fulfillment of the words once spoken by the Lord: "when I am lifted up... I will draw all men to Myself" (Jn. 12:32). For, lifted up on the cross, He drew the robber, He drew the centurion.

The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts.

And all the multitude of those who came together to this spectacle, and saw the things that happened, returned beating their breasts. That they beat their breasts, because it is a sign of repentance and mourning, can be understood in two ways. For either they mourned unjustly for the one whose life they loved, being killed, or they trembled as they remembered having obtained his death, seeing him more glorified in death. But whether this, or that, or both reasons together caused various and dissenting persons in the crowd to beat their breasts, the distinction between the nation and the nation must be noted. For the Gentiles, fearing God with the death of Christ, glorify with open confession, while the Jews, only beating their breasts, silently return home.

Fourth, as to the trembling compunction of the people, he adds: And all the multitude of those who had come together to that spectacle and saw the things that were done, striking their breasts, returned. The striking of the breast is a sign of penitence and compunction, as above in the eighteenth chapter concerning the publican, who "struck his breast, saying: God, be merciful to me a sinner." By this multitude is understood the Jewish people, who, although they saw the truth, as the centurion did, only struck their breasts but did not break forth into the voice of confession. Whence the Gloss says: "Let us see the difference between nation and nation: the Gentiles, as Christ died, glorify God with the voice of open confession; the Jews, only striking their breasts, return home in silence." Whence they returned home, because, although it seemed to them that what had been done against Christ was unjust, nevertheless they had little or no affection toward him.

Some of the Jews beat their breasts and, reproaching the crucifiers, openly acknowledged Jesus as a righteous man.

The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts.

But all his acquaintances stood at a distance, and the women who followed him from Galilee, seeing these things. This is what the Lord Himself laments to the Father in the psalm, explaining the series of His passion, saying, "You have taken from me friend and neighbor, and my acquaintances from misery" (Psalm 88).

Nor is it surprising, because even all his acquaintances regarded him as a stranger, although they had not entirely lost their affection: therefore he adds: But all his acquaintances stood at a distance, and the women who had followed him from Galilee, seeing these things. And thus was fulfilled that word of the Psalm: "You have put far from me friend and neighbor, and my acquaintances from misery"; Job nineteenth: "He has put my brothers far from me, and my acquaintances have withdrawn from me as strangers." And the reason for this was that he was now most poor and despised and put to death; Proverbs nineteenth: "The brothers of a poor man hate him; moreover, his friends have withdrawn far from him." Nevertheless, the glorious Virgin and our Lady, holy Mary, was not put far away, neither in affection nor in position. For it is said in John nineteenth: "But there stood by the cross of Jesus his Mother and his Mother's sister"; and she was most close in affection: whence above in the second chapter: "A sword shall pierce your own soul." Whence him whom she bore with joy in his nativity, in his passion she brought forth with sorrows.

The disciples fled, but the women, this humbled and cursed race, remain and watch all these things, and for this they are the first to enjoy the justification and blessing flowing from here, as well as the resurrection. And you, marvel at the hardness of heart of the Jews. They say: let Him come down from the cross, and we will believe in Him. Yet seeing greater miracles, they do not believe! For was not the darkening of the sun equal to coming down from the cross, the splitting of the rocks, the terrible earthquake, the raising of the dead, the tearing of the veil, and the alteration of all creation? Therefore let no one be perplexed as to why Jesus did not come down from the cross, but let him accept this without curiosity, considering that they would not have believed even then, had He done so, and nothing else would have come of it except that salvation through the cross would have been distorted. For the cross above all else is the glory of Christ. And so He, having performed greater miracles while they did not believe, accomplished two things at once: first, He endured to the end and accepted the cross, that great sign of victory; and second, He revealed that they were utterly insensible, having no good in them whatsoever, but were hardened in unbelief.

But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection.

Now mystically, the just man buries the body of Christ. For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man rich, for by carrying Him that was rich he knew not the poverty of faith. The just man covers the body of Christ with linen. Do thou also clothe the body of Christ with His own glory, that thou mayest be thyself just. And if thou believest it to be dead, still cover it with the fulness of His own divinity. But the Church also is clothed with the grace of innocence.

(Photius.) Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious jewel by the meekness of His words. Hence it follows, And, behold, there was a man named Joseph, a counsellor.

And behold, there was a man named Joseph, who was a member of the Council, a good and just man. He had not consented to their decision and deeds. He is called a Council member because he belongs to the order of the council and administers the office of the council, and he is also often called a Curialis for managing civil duties.

A counsellor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just.

First, therefore, as to the dignity of the one burying, he says: And behold, a man. He points him out as worthy and suitable for burying Christ; on account of which he describes him by name, when he says: Named Joseph; so that, just as Joseph had nourished Christ, as is said in Matthew first: "Joseph, son of David, do not be afraid to take Mary, your wife," etc.; and again in the second chapter: "Take the child and his Mother"; so another Joseph would bury him and place him like a grain of wheat in his granary, just as that Joseph who stored up grain for the peoples in Egypt, Genesis forty-first.

He also describes him by dignity, saying: Who was a decurion: the Gloss: "A decurion is one who is of the order of the curia and administers the office of the curia." Or a decurion is so called because he presided over ten, just as a centurion was over a hundred, according to that passage in Exodus eighteenth: "Jethro said to Moses: Choose for yourself men in whom there is truth and who hate avarice, and appoint from them tribunes and centurions and commanders of fifty and commanders of ten, who shall judge the people." — And he is also described by his life, when he adds: A good and just man: good interiorly, and just exteriorly, according to that passage in Matthew twelfth: "A good man brings forth good things from the good treasure of his heart."

In the moral sense, however, by this Joseph is understood the prelate, who snatches Christ from the hand of Pilate, that is, from the hand of tyrants; who ought to be a man not only in sex, but in maturity and manliness, because in Ecclesiasticus seven it is said: "Do not seek to be made a judge, unless you have the strength to break through iniquities." He ought to be a Joseph, namely one seeking his own and others' advancement, according to that passage of Genesis forty-nine: "Joseph is a fruitful son, a fruitful son." He ought to be a noble councillor, that is, one nobly handling the affairs of Christ's court, according to that passage of First Corinthians four: "Let a man so account of us as ministers of Christ and stewards of the mysteries of God"; whence in Second Timothy two the Apostle said to the prelate: "Labor as a good soldier of Christ." And such a one is noble, according to that passage of Proverbs, the last chapter: "Her husband is noble in the gates, when he sits among the senators of the land." He ought to be a good and just man, like Job; Job one: "That man was simple and upright," etc. He ought to be one dissenting from evil counsel, according to that passage of Ecclesiasticus thirty-seven: "Guard your soul from an evil counselor"; because, in Romans one, "not only those who do such things are worthy of death, but also those who consent to those who do them." He ought to be from Arimathea, which is interpreted as "watchfulness of giving," so that he may watch over the flock entrusted to him; Proverbs twenty-seven: "Diligently know the face of your flock," etc.; and therefore above in chapter two it is said that "the shepherds were keeping watch and guarding the watches of the night," etc. He ought to be one awaiting the kingdom of God, according to that passage of James five: "Behold, the farmer awaits the precious fruit of the earth, bearing patiently, until he receives the early and the late rain." — Such a prelate, therefore, in whom there is manliness, diligence, nobility of character, justice, innocence, watchfulness, and confidence, is fit to receive Christ crucified in his members and to place him in a place of rest and ecclesiastical unity.

Mary stands for Eve, and Joseph stands for another Joseph. He who asked for his corpse was also named Joseph. The earlier Joseph was a righteous man who did not denounce Mary publicly. The other one was also a righteous man because he did not consent to the detractors. So that it might be clear that the Lord was entrusted at the beginning to one having this name when he was born, he further allowed one with this name to prepare him for burial when he was dead. This name receives the full reward for serving him at his birth in the cave and for having served his corpse at the tomb.

Someone might say of last Sunday's sermon, in which we preached that there was no less glory in Joseph's grave receiving the Lord than in holy Mary's womb begetting him, "What comparison can there be between the womb and the grave, since the one brought forth a son from its innermost bowels while the other only gave him a place of burial?" But I say that Joseph's love was no less than Mary's, since she conceived the Lord in her womb and he did so in his heart. She offered the secret place of her inmost members to the Savior; he did not deny him the secret place for his own body. She wrapped the Lord in swaddling clothes when he was born; he wrapped him in linen cloths when he died. She anointed his blessed body with oil; he honored it with spices. Each one's service is similar and each one's love is similar; hence each one's reward must also be similar. But there is this difference: an angel called Mary to her service, but righteousness alone persuaded Joseph.

Let us see, then, what happens to the Lord's body after they take it down from the cross. Joseph of Arimathea, a righteous man, as the Evangelist says, took it and buried it in his new tomb in which no one had ever been laid. Blessed is the body of the Lord Christ, which in birth comes forth from a virgin's womb and in death is placed in the grave of a righteous man! Clearly this body is blessed. Virginity brought it out, and righteousness held it! Joseph's grave held him incorrupt, just as Mary's womb preserved him inviolate. In the one, a man's impurity does not touch him; in the other, death's corruption does not hurt him. In every way, holiness and virginity are bestowed on that blessed body. A new womb conceived him, and a new grave enclosed him. The womb is the Lord's womb. It is virginal. The tomb is virginal. Should I not rather say that the tomb itself is a womb? There is, in fact, a great similarity. Just as the Lord came out from his mother's womb living, so also he rose living from Joseph's tomb. Just as he was born from the womb in order to preach, so also now he has been reborn from the tomb in order to evangelize. The last birth is more glorious than the first. The first conceived a mortal body, but the last brought out an immortal one. After the first birth, he descends to hell, but after the last birth, he returns to the heavens. The last birth is more religious than the first. The first kept the Lord of the whole world locked in the womb for nine months, but the last held him in the belly of the grave for only three days. The first offered hope to all rather slowly, but the last raised salvation for all quite quickly.

Joseph had not revealed himself before, but now he does a praiseworthy deed. Despite being a member of the council and a wealthy man, he boldly asks for the body of a Man who was crucified as a rebel and insurrectionist, and pays no attention to any danger, even though wealth is timid, but requests and honorably buries Him in a tomb hewn in stone, where no one else had been laid before, so that slanderers could not say that the body of another had risen.

(de Con. Ev. lib. iii. c. 22.) Now John says, that Joseph was a disciple of Jesus. Hence it is also here added, Who also himself waited for the kingdom of God. But it naturally causes surprise how he who for fear was a secret disciple should have dared to beg our Lord's body, which none of those who openly followed Him dared to do; for it is said, This man went unto Pilate, and begged the body of Jesus. We must understand then, that he did this from confidence in his rank, by which he might be privileged to enter familiarly into Pilate's presence. But in performing that last funeral rite, he seems to have eared less for the Jews, although it was his custom in hearing our Lord to avoid their hostility.

From Arimathea, a city of Judea, who also awaited the kingdom of God. From Arimathea, the same is Ramathaim, the city of Elkanah and Samuel in the Thannite region near Diospolis.

Of Arimathæa, a city of the Jews, &c. Arimathæa is the same as Ramatha, the city of Helcanah and Samuel.

He describes him from his will, when he adds: This man had not consented to their counsel and deeds: whence that verse of the Psalm fittingly applies to him: "Blessed is the man who has not walked in the counsel of the ungodly," etc.; and Jerome says that some have said that that Psalm should be understood, by a certain appropriation, as referring to this Joseph.

He describes him from his homeland, when he says: From Arimathaea, a city of Judea: this is the same as Ramatha, which was the city of Samuel, according to what is said in 1 Kings 1: "There was a certain man from Ramathaim Sophim"; whence the Gloss: "This is Ramatha, the city of Elkanah and Samuel." - He describes him from the devotion of faith, when he adds: Who himself also was waiting for the kingdom of God, as is said of Simeon above in chapter two, that "he was waiting for the consolation of Israel, and the Holy Spirit was upon him."

The only shift left to the impudence of the heretics, is to admit that what remained there was the phantom of a phantom! But what if Joseph knew that it was a body which he treated with so much piety? That same Joseph "who had not consented" with the Jews in their crime? The "happy man who walked not in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful.

He approached Pilate and asked for the body of Jesus. Joseph, indeed, was of great dignity in the world, but he is praised for having greater merit before God, so that by the righteousness of his merits he was worthy to bury the Lord's body, and by the nobility of his worldly power he could receive the same body. For not just anyone unknown could approach the governor and obtain the body of the crucified.

So then being fitted by the righteousness of his works for the burial of our Lord's body, he was worthy by the dignity of his secular power to obtain it.

He describes him from his constancy, when he adds: This man went to Pilate and asked for the body of Jesus: and this indeed he did with great constancy, fearing neither the ferocity of the Gentiles nor the malice of the chief priests, since, in Mark 15, "he went in boldly to Pilate and asked for the body of Jesus." Whence Joseph, who had previously hidden himself, as is said in John 19, that "he was a disciple of Jesus, but secretly for fear of the Jews," here now revealed himself. In this it is given to understand that disciples of the truth ought to manifest themselves in the moment of necessity: for it is said above in chapter nine: "Whoever is ashamed of me and of my words, of him shall the Son of Man be ashamed, when he comes in his majesty and the Father's," etc.

Nor without meaning has one Evangelist spoken of a new tomb, another of the tomb of Joseph. For the grave is prepared by those who are under the law of death; the Conqueror of death has no grave of His own. For what fellowship hath God with the grave. He alone is enclosed in this tomb, because the death of Christ, although it was common according to the nature of the body, yet was it peculiar in respect of power. But Christ is rightly buried in the tomb of the just, that He may rest in the habitation of justice. For this monument the just man hews out with the piercing word in the hearts of Gentile hardness, that the power of Christ might extend over the nations. And very rightly is there a stone rolled against the tomb; for whoever has in himself truly buried Christ, must diligently guard, lest he lose Him, or lest there be an entrance for unbelief.

(in Vit. Ant. 90.) They also act absurdly who embalm the bodies of their dead, and do not bury them, even supposing them to be holy. For what can be more holy or greater than our Lord's body? And yet this was placed in a tomb until it rose again the third day. For it follows, And he laid it in a hewn sepulchre.

And he wrapped it up in a shroud and placed him in a hewn tomb, in which no one had yet been laid. And from the simple burial of the Lord, the ambition of the rich is condemned, who cannot be without wealth even in their tombs. But we can also, according to spiritual understanding, sense this: that he wraps Jesus in a clean shroud who receives Him with a pure mind. Moreover, He is placed in a new tomb, so that after the resurrection, with other bodies remaining, another would not be pretended to have risen. It is well remembered that the tomb was hewn from rock, so that if it had been built from many stones, it might be said to have been stolen with its foundations dug up. Otherwise: The Lord is enclosed alone in the tomb, so that His unique burial, unlike ours, as well as the other mysteries of His dispensation, differing from the frailty of our nature, signifies His unique resurrection. For the old man appeared, but conceived and born from a virgin mother. And He was tempted in all things, but without sin for likeness. And He died, but in the manner that He wished. And He was buried, but as long as He wished. And He was raised, but when He wished. Therefore, this is what He said: I am singular until I pass (Psalm 140). And elsewhere about the unique burial: In peace I will lie down and sleep, for you alone, O Lord, have set me in hope (Psalm 4), meaning, with the resurrection of other mortals reserved for the end, you promised me by a unique gift to rise from the dead on the third day.

Hence it follows, And he took it down, and wrapped it in linen. By the simple burial of our Lord, the pride of the rich is condemned, who not even in their graves can be without their wealth.

That is, hewn out of a rock, lest if it had been built of many stones, and the foundations of the tomb being dug up after the resurrection, the body should be said to have been stolen away. It is laid also in a new tomb, wherein never man before was laid, lest when the rest of the bodies remained after the resurrection, it might be suspected that some other had risen again.

He also wraps Jesus in clean linen, who has received Him with a pure mind.

Secondly, as to the honor of the burial, he adds: And having taken him down, he wrapped him in a clean linen cloth: for this was most fitting for the most pure flesh of Christ. Whence it was instituted in the Church that corporals should be of simple linen cloth, clean, not dyed nor colored with various colors. For just as the altar bears the figure of the cross, and the chalice that of the tomb, and the paten that of the stone placed over it, so the corporal bears the figure of the burial cloth. Whence the verse:

The altar represents the cross, the chalice the tomb, and the paten the stone; the white linen holds the office of the burial cloth.

And therefore as a figure of this it is said in the last chapter of Proverbs: "She made fine linen and sold it, and delivered a girdle to the Canaanite." As a figure of this also it is said in Ezekiel 9 that "the man who was in the midst of six men was clothed in linen"; and this as a sign of innocence, by reason of which he is compared to the immaculate and most white lamb; on account of which his bride also ought to be clothed in innocential purity: Revelation 19: "The marriage of the Lamb has come, and his wife has prepared herself. And it was granted to her that she should cover herself in fine linen, shining and white. For the fine linen is the justifications of the Saints."

But because this purity existed most perfectly in Christ alone, who alone was "free among the dead," therefore he alone was buried in a new tomb; and for this reason he adds: And he placed him in a hewn tomb, in which no one had yet been laid. Bede: "The Lord alone is enclosed in the tomb, so that his burial and resurrection might be shown to be unlike the frailty of our nature." Whence Isaiah 11: "The nations shall beseech him, and his sepulchre shall be glorious." Then was verified that word of Lamentations 3: "My life has fallen into the pit, and they placed a stone over me." Moreover, he was placed in a hewn tomb because it was fitting that it should be so for Christ, who was "a stone cut from the mountain without hands," Daniel 2. This was also done so that no one could say that the tomb had been dug through; on account of which guards were also appointed as proof of the true resurrection. "Now the tomb, as the expositors say, was like a certain round house hewn in the rock, of such height that a man with outstretched hand could scarcely touch the top, having its entrance from the east. The place of the buried body was on the north side, hewn from the rock itself, having seven feet in length, rising three palms from the ground, entirely open on the southern side, from where the body was brought in." Now such an arrangement was most fittingly suited to Christ's sepulchre, whose rising and setting, sleep and resurrection, like the sun of justice, illuminated the whole world, according to that word of Ecclesiastes 1: "The sun rises and sets"; and after: "it goes round through the south and turns to the north"; so that thus by the power of the rising Christ "the spirit might come from the four winds and breathe upon the slain who are to be raised up." Whence it is said in Isaiah 43: "From the east I will bring your seed, and from the west I will gather you; I will say to the north: Give up; and to the south: Do not hold back."

We seek to know exactly where he was buried. Was his tomb made with hands? Does it rise above the ground, like the tombs of kings? Was the sepulcher made of stones joined together? What is laid upon it? O prophets, tell us exactly about his tomb. Where is it? Where should we look for it? They answer, "Look at the solid rock that you have hewn." Look and see. You have in the Gospels, "In a rock-hewn tomb." What is next? What kind of door does the sepulcher have? Again, the prophet says, "They have ended my life in the pit, and they have laid a stone over me." I am "the chief cornerstone, chosen, precious." He that is "a stone of stumbling" to the Jews but of salvation to those that believe was for a while within a stone. The tree of life was planted in the earth, to bring blessing for the earth that was cursed and to bring release for the dead.

For this reason the warders of Hades trembled when they saw Him; and the gates of brass and the bolts of iron were broken. For, lo, the Only-begotten entered, a soul among souls, God the Word with a (human) soul. For His body lay in the tomb, not emptied of divinity; but as, while in Hades, He was in essential being with His Father, so was He also in the body and in Hades. For the Son is not contained in space, just as the Father; and He comprehends all things in Himself. But of His own will he dwelt in a body animated by a soul, in order that with His soul He might enter Hades, and not with His pure divinity.

Let us see why they placed the Savior in someone else's grave instead of his own. They placed him in another person's grave because he died for the salvation of others. They did not impose death on him. He endured death for us. Death did not just happen to him, but it benefited us. Why should he, who did not have his own death in himself, have his own grave? Why should he, whose dwelling remained in heaven, have a burial place on earth? Why should he have a grave? For only three days, he did not so much lie as one dead in a tomb as rest as one sleeping in a bed. The brief period of time itself certainly indicates sleep rather than death. A tomb is the dwelling of death. Christ who is life did not need a dwelling for death, nor did he who is always living require a habitation of the deceased. We have correctly laid up this life in our own tomb so that as he gives life to our death, we may rise with him from the dead.

When it will be our professed purpose to treat such things, we will explain at greater length on a more suitable occasion the matters of his burial, tomb and the man who buried him. For now, it is sufficient to notice the clean linen in which the pure body of Jesus was wrapped and the new tomb that Joseph had hewn out of the rock, where "no one was yet lying." … It suited him, who was unlike other dead people but who even in death revealed signs of life in the water and the blood. He was, so to speak, a new dead man, laid in a new and clean tomb. His birth was purer than all the others, since he was not born in the ordinary way but of a virgin. At his burial, the new tomb where they deposited his body also symbolically indicated his purity. It was not built from stones gathered from various quarters not having natural unity. It was quarried and hewed out of one rock, united together in all its parts.

And it was the day of Preparation, and the Sabbath was drawing near. Preparation is interpreted as preparing, by which name the Jews who lived among the Greeks called the sixth day of the week, which is now called Friday by us, because on that day they prepared what was necessary for the Sabbath. According to what was once commanded concerning manna: "On the sixth day you shall gather double," etc. (Exodus 16). But the Jews who lived among the Romans more commonly called it in Latin, "the pure supper." Because man was made on the sixth day, and the whole creation of the world was perfected, and on the seventh the Creator rested from his work, hence he commanded it to be called the Sabbath, that is, rest, rightly the Lord was crucified on the same sixth day, fulfilling the mystery of human restoration. Therefore, when he had received the vinegar, he said: "It is finished" (John 19), that is, the work of the sixth day, which I undertook for the resurrection of the world, is entirely completed. On the Sabbath, resting in the tomb, he awaited the event of the resurrection which was to come on the eighth day. Here shines the example of our devotion, for whom it is necessary to suffer for the Lord in this sixth age of the world, and to be crucified as it were to the world; but in the seventh age, that is, when one joyfully pays the debt, the bodies indeed remain in the tombs, but the souls remain in secret peace with the Lord, and it is fitting to rest after good works, until finally in the coming eighth age even the bodies themselves, purified by the resurrection, receive incorruptibility of eternal inheritance together with the souls. Hence it is aptly read that the seventh day in Genesis did not have an evening, because the rest of souls which now exists in that age shall not be consumed by any sorrow, but shall be increased by the fuller joy of the future resurrection.

But because man was created on the sixth day, rightly being crucified on the sixth day our Lord fulfilled the secret of man's restitution. It follows, And it was the day of the παρασκευὴ, which means the preparation, the name by which they called the sixth day, because on that day they prepared the things which were necessary for the Sabbath. But because on the seventh day the Creator rested from His work, the Lord on the Sabbath rested in the grave. Hence it follows, And the Sabbath was dawning.

Now that the Lord is crucified on the sixth day and rests on the seventh, signifies that in the sixth age of the world we must of necessity suffer for Christ, and as it were be crucified to the world. (Gal. 6:14.) But in the seventh age, that is, after death, our bodies indeed rest in the tombs, but our souls with the Lord.

Third, regarding the opportuneness of the time, he says: And it was the day of preparation, and the Sabbath was dawning. The day of preparation is Friday, which is therefore called parasceve, which is interpreted as "preparation," because on it were prepared the things that were necessary for the Sabbath; and thus it was the sixth day of the week, on which the Lord suffered at midday, but was buried in the evening, that is, on the eve of the Sabbath, because, just as the sixth day was fitting for Christ's death and crucifixion, so the seventh was fitting for his burial and Christ's rest. Whence Bede: "On the sixth day man was made, on the seventh God rested; on the sixth day, therefore, the Crucified One fulfills the mystery of restoration, resting in the tomb on the Sabbath he awaits the event of the resurrection." Therefore, as a figure of this, it is said in Genesis 2: "God rested on the seventh day from all the work which he had done. And he blessed the seventh day and sanctified it, because in it he had ceased from all his work."

And on account of this, Saint Luke, specifying the time of Christ's burial, did not keep silent but expressly mentioned the Sabbath, both on account of the mystery of allegory, as has been touched upon, and on account of the mystery of tropology, because in this it is signified that man through six ages ought to be afflicted and crucified with Christ, so that in his death he may have a sabbath rest, according to that passage in Job 5: "In six tribulations he will deliver you, and in the seventh no evil shall touch you"; because, Revelation 14, "blessed are the dead who die in the Lord. Henceforth now, says the Spirit, let them rest from their labors." And therefore he says pointedly that the Sabbath was dawning, when night was beginning, because that night was terminated in light: so also the death of the just is terminated in light and life, so that a man may say that word of the Psalm: "And night is my illumination in my delights: for darkness shall not be darkened before you, and night shall be illuminated as the day."

He also said this for the certitude of the truth of the history, so that from this it may appear that parasceve is said not with respect to the first day of unleavened bread, as the Greeks say, but with respect to the Sabbath. For although the first day of unleavened bread was most solemn, it was nevertheless permitted to prepare food on it, but not on the Sabbath, and especially not on the great Sabbath, which was then the day of unleavened bread. Whence in John 19 it is said: "For that day of the Sabbath was a great day"; great indeed it was, because it was the Sabbath; greater, because it was the Paschal Sabbath; greatest, because then was accomplished the fulfillment of the figure through the truth. And then the Sabbath ceased when it was fulfilled, and the Lord's day succeeded, to be celebrated, because, now having the truth of the seventh day through Christ's rest, we await the resurrection and glorification of the eighth day, which has already been begun in our Head and will be consummated in us in the general resurrection.

And it should be noted that the Sabbath according to the letter was called the seventh day: Exodus 20: "The seventh day is the Sabbath of the Lord." And this ceases: Hosea 2: "I will cause all her joy to cease, her solemnity, her new moon, and her Sabbath."

According to allegory, it is called the rest of Christ in the tomb, through which the liberation of souls was accomplished: on account of which, above in the thirteenth chapter: "But this daughter of Abraham, whom Satan has bound, lo, for eighteen years now, ought she not to be loosed from this bond on the day of the Sabbath?" It is called the rest of holy souls: Hebrews 4: "There remains therefore a Sabbath rest for the people of God. For he who has entered into his rest has himself also rested from his works." - According to tropology, however, it is called rest from the commission of sin: Jeremiah 17: "Do not carry burdens on the day of the Sabbath." It is called the rest of contemplation, according to that passage in Ezekiel 46: "The gate of the inner court, which looks toward the east, shall be closed for the six days on which work is done; but on the day of the Sabbath it shall be opened"; because to those who contemplate, the light of Truth is opened. It is also called the state of religious life or the observance of evangelical perfection: Isaiah 58: "If you turn away your foot from the Sabbath, from doing your will on my holy day, you shall be called a delightful Sabbath and a glorious holy gift." - According to anagogy, however, the Sabbath is called the rest of eternal delight: the last chapter of Isaiah: "There shall be Sabbath after Sabbath." - Thus the seventh day of the Sabbath, according to the fourfold face of the wheel, that is, the understanding of Scripture, has a sevenfold meaning, so that the Sabbath is called bodily rest, the rest of Christ, the repose of souls, cessation from the commission of sin, the leisure of contemplation, the state of religious life, and the peace of everlasting happiness.

Finally, not all were able to bury Christ: although religious women stood from afar, they diligently observed the place in order to bring ointments and pour them out. However, they are both anxious and depart from the tomb and return to the tomb: although constancy is lacking, diligence is not. The gender falters, devotion burns. Finally, at the time of the resurrection, they are present, and while the men were fleeing, only the women are admonished by the angel to not be afraid. The disciples call Peter and the others in earnest, but the later ones come with confidence. Finally, he comes without fear, and the one who came later enters first, as if he had received the keys of the kingdom to open them for others. The shaking of the earth is a resurrection for the faithful, but a fear for the wicked: for the former, because the lazy body stirs from the sleep of death; for the latter, because they are disturbed by the shaking of the body and the earthly movement, they turn away from the faith and trust in the resurrection.

But the women who had come with him from Galilee followed, and saw the tomb, and how his body was laid. Above it is written that all his acquaintances stood at a distance, and the women who had followed him. Therefore, after his acquaintances of Jesus had returned to their own homes after his body was taken down, the women alone, who loved him more closely, followed the funeral to see how he was laid, so that at the appropriate time they might offer their gift of devotion to him. And even until now, holy women do the same on the day of Preparation, when humble souls, and those who are more conscious of their greater fragility, fervent with greater love for the Savior, diligently follow the footsteps of his passion in this world, where rest is to be prepared in the future, and carefully consider with diligent curiosity in what order the same passion was accomplished if perhaps they might be able to imitate it.

Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid. For it follows, And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid, that in truth they might make the offerings of their devotion at the proper time.

Fourth, as regards the reverence of the women in following after, he adds: And the women who had come with him from Galilee followed after and saw the tomb. They did this from an affection of piety; whence the Gloss: "When the other acquaintances of Jesus departed after the body was laid down, only the women, who loved more ardently, attended to the office of burial"; and they did this so that they might mourn the dead one whom they had previously loved when he was about to die. And this is a matter of piety and devotion, according to that passage in Sirach 38: "My son, shed tears over the dead, and as one suffering grievously begin to weep, and according to judgment cover his body, and do not despise his burial." "And mourn according to his merit."

Therefore these pious women not only looked upon the burial place, but also upon the buried body: and therefore he adds: And how his body was laid, namely, they saw, and this in order to bestow the service of kindness.

Wise women followed our common Savior Christ, gathering whatever was both useful and necessary for faith in him. When he gave his flesh as a ransom for the life of us all, they wisely committed themselves to care for his body. They supposed that the corpse would continue to remain in the grave.

And the women, although they had faith in the Lord, did not have the kind they ought to have had, but a weak and small one. For, considering Him a mere man, they prepare ointments and spices according to the custom prevailing among the Jews, always observed over the deceased. However, on the Sabbath they remain at rest according to the commandment of the Law.

But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection.

And they returned and prepared spices and ointments. And indeed they rested on the Sabbath according to the commandment. The commandment was that the Sabbath silence be observed from evening to evening, and therefore the devout women, after the Lord was buried, were occupied in preparing ointments as long as it was permitted to work, that is, until sunset. Which they had done not only on the day of Preparation but also, after the Sabbath, that is, at sunset, as soon as the permission to work returned, they bought spices so that coming early in the morning they might anoint his body, as the Evangelist Mark testifies. For they did not wish to visit the tomb on the evening of the Sabbath, when night was already approaching. But after seeing the burial of the Lord and returning, they prepare spices and ointments, those who, having read, heard, recalled the passion of the Lord, immediately turn to perform works of virtue by which Christ is pleased, and indeed on the Sabbath, with the spices prepared, they rest, waiting to come to the Lord after the Sabbath with their offerings, when, with the preparation time of this present life completed, they joyfully expect in blessed rest, when appearing at the time of resurrection, fragrant with the spiritual actions of Christ as if with spices, they will meet him.

But even at the present time also holy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder each step in order, by which this Passion is fulfilled. And having read, heard, and called to mind all these, they next apply themselves to make ready the works of virtue, by which Christ may be pleased, in order that having finished the preparation of this present life, in a blessed rest they may at the time of the resurrection meet Christ with the frankincence of spiritual actions.

On account of which he adds: And returning, they prepared spices and ointments: for this was permitted on the day of preparation, but on the Sabbath not at all.

And therefore he adds: And on the Sabbath indeed they rested according to the commandment. For Leviticus twenty-three: "Six days you shall do work: the seventh day, because it is the rest of the Sabbath, shall be called holy."

- But there seems to be a contradiction among the Evangelists: for in Mark sixteen it is said that "when the Sabbath had passed, Mary Magdalene and Mary the mother of James and Salome bought spices, so that coming they might anoint Jesus"; similarly also in Matthew twenty-eight. - But to this Jerome responds, saying: "The women, after the Lord was buried, returning home, as long as it was permitted, prepared spices and ointments, namely until sunset, and afterward they rested the whole Sabbath until the next sunset: and then, having recovered the permission to work, they again bought other spices, because those which they had prepared were not sufficient, and that whole night between the Sabbath and the Lord's day they prepared them, so that coming at dawn to the tomb they might anoint the body of Jesus."

Morally, by these three women, according to Gregory, are signified faithful souls, who ought to offer the Lord three ointments or spices, that is, the fragrance of virtues, the reputation of good works, and the sweetness of holy prayers, concerning which Song of Songs four: "Arise, O north wind, and come, O south wind, blow through my garden, and let its spices flow forth."

But according to Bernard, by these three women are signified in each person the mind, the tongue, and the hands, each of which has its own very precious ointments: the ointments of the mind indeed are contrition, compassion, and devotion. The ointment of contrition is compounded from the cheapest ingredients, that is, from one's own sins, which grow in our garden. The ointment of compassion is compounded from the most bitter ingredients, that is, from all the miseries of our neighbors, which grow in the neighboring garden. The ointment of devotion is compounded from the most precious ingredients, that is, from all the benefits of Christ, which grow in the Lord's garden: Sirach thirty-eight: "The perfumer shall make sweet confections and shall prepare ointments of healing."

The ointments of the tongue are devout prayer, complete confession, and true preaching. The herbs from which the first ointment is compounded are right intention, firm attention, and pious affection. The herbs from which the second ointment is compounded are shame for what was committed, sorrow for what was lost, and fear of judgment. The herbs from which the third ointment is compounded are instruction in faith, formation of morals, rebuke of vices. Concerning these ointments it is said in Proverbs twenty-seven: "By ointment and various fragrances the heart is delighted, and by the good counsels of a friend the soul is sweetened."

The ointments of the third woman, namely the hands, are the seven works of mercy, namely to shelter pilgrims, to give drink to the thirsty, to feed the hungry, to ransom captives, to clothe the naked, to visit the sick, and to bury the dead: concerning which ointments, the last chapter of Genesis says: "Joseph commanded his servants the physicians to embalm his father with spices," etc.; and concerning the said ointments can be understood that passage from Song of Songs, chapter one: "Your breasts are better than wine, fragrant with the finest ointments." For the ointments of the first woman are good, those of the second better, but those of the third woman are the best.

For they had not yet sufficient faith, but prepared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead. Hence it follows, And they returned, and prepared spices. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing ointments. But it was commanded to keep silence on the Sabbath, that is, rest from evening to evening. For it follows, And rested the sabbath day according to the commandment.