Thursday of the 25th week after Pentecost

And responding, he said to them: Do you think that these Galileans were sinners above all other Galileans, because they suffered such things? I tell you, no, but unless you repent, you will all likewise perish. Indeed, those who did not repent similarly perished, because in the fortieth year of the passion of the Lord, the Romans came, identified by Pilate who, as belonging to their nation and kingdom, began from Galilee, whence the preaching of the Lord had commenced, and destroyed so completely the impious nation that not only the courts of the temple where sacrifices were usually offered, but also the inner parts of the house where Galileans had no access, were defiled with human blood. For truly, Pilate, whose name is interpreted as the mouth of a hammerer, symbolizes the devil, always ready to strike, the blood signifies sin, and the sacrifices express good actions, Pilate mingled the blood of the Galileans with their sacrifices, when the devil taints alms, prayers, fasting, and other good deeds of the faithful, either with deadly indulgence of the flesh and blood, or with meditation of hatred, or with the fury of envy, or with the ambition of human praise, or with any other wicked plague, so that although they seem to be offered to the Lord, the crafty adversary makes it so that they benefit nothing to those who offer them, something we wish we did not know happens with us daily.

But because they repented not in the fortieth year of our Lord's Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord's preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors, (where there was no entrance to the Galileans.)

Second, as to the denial of a greater enormity of offense, it is added: And he answering said to them: Do you think that these Galileans were sinners above all Galileans, because they suffered such things? For this is frequently believed by men who judge according to outward appearances; and yet it is not to be judged so.

Therefore he adds: No, I say to you, that is, I assert that they were not sinners above all others. Therefore one must not judge rashly, but rather fear, because the judgments of God are secret: whence Ecclesiastes 8: "I saw the wicked buried, who, while they yet lived, were in the holy place and were praised in the city as if of righteous works"; and after: "There are just men to whom evils befall as though they had done the works of the wicked; and there are wicked men who are as secure as though they had the deeds of the just"; and again in the ninth chapter: "All things are kept uncertain for the future, because all things equally happen to the just and to the wicked, to the good and to the bad, to the clean and to the unclean, to him who offers sacrifices and to him who despises sacrifices." And therefore it is said in First Corinthians 4: "Judge not before the time, until the Lord comes, who will both illuminate the hidden things of darkness and make manifest the counsels of hearts." For as Gregory says: "The judgments of God are not to be rashly examined, but to be venerated with fearful silence."

The Savior does not deny that they were sinful, but neither does He say that they suffered so because they were more sinful than the rest, who did not suffer. But if you too do not repent, if you do not cease stirring up and kindling internal conflicts and do not hasten to propitiate God with deeds, you will undergo an even worse fate. For one must not, under the pretext of piety, seek glory for oneself, and in the meantime stir up internal seditions.

Third, as to the conclusion of the necessity of repenting, there is added: But unless you shall have done penance, you shall all likewise perish. Sirach 2: "They who fear the Lord keep his commandments and shall have patience until his visitation, saying: If we do not do penance, we shall fall into the hands of the Lord and not into the hands of men"; but, as is said in Hebrews 10, "it is a fearful thing to fall into the hands of the living God," because in the Psalm: "Unless you be converted, he will brandish his sword" etc.; and Sirach 5: "Delay not to be converted to the Lord, and defer not from day to day. For his wrath shall come suddenly, and in the time of vengeance he shall destroy you."

And note that for twelve causes one perishes, as is gathered from the Scriptures.

First, on account of a lack of penance, as is had here: "If you shall not have done penance, you shall all likewise perish"; and Luke 15: "How many hired servants in my father's house abound with bread! But I here perish with hunger"; against which it is said in Second Peter 3: "God deals patiently on account of you, not willing that any should perish, but that all should return to penance."

Second, on account of a lack of foresight: Job 4: "Because no one understands, they shall perish forever"; against which Sirach 23: "Hear the instruction of the mouth, O sons, and whoever shall keep it shall not perish by their lips" etc.

Third, on account of a lack of patience: Matthew 26: "All who take up the sword shall perish by the sword"; the Psalm: "The sinner shall see and shall be angry" etc.; against which the Psalm: "The forgetfulness of the poor shall not be forever; the patience of the poor shall not perish forever."

Fourth, on account of a lack of innocence: The Psalm: "The swords of the enemy have come to an end forever"; and after: "Their memory has perished with a noise" etc.; against which Job 4: "Remember, I beseech you, who ever perished being innocent, or when were the upright destroyed?"

Fifth, on account of the defect of clemency: Psalm: "You have rebuked the nations, and the wicked has perished"; John 11: "It is expedient for you that one man should die for the people, and that the whole nation should not perish."

Sixth, on account of the defect of wisdom: Baruch 3: "Because they did not have wisdom, they perished on account of their foolishness"; against which, Proverbs 24: "When you have found wisdom, you will have hope in the last things, and your hope will not perish," etc.

Seventh, on account of the defect of belief: 1 Corinthians 10: "Neither let us tempt Christ, as some of them tempted and perished by serpents"; against which, John 3: "The Son of Man must be lifted up, so that everyone who believes in him may not perish but may have eternal life."

Eighth, on account of the defect of charity: 2 Thessalonians 2: "To those who perish, because they did not receive the love of the truth, so that they might be saved"; against which it is said, John 17: "None of them has perished except the son of perdition," etc.

Ninth, on account of the defect of truthfulness: Proverbs 19: "A false witness shall not go unpunished, and he who speaks lies shall perish"; and 21: "A lying witness shall perish."

Tenth, on account of the defect of peace and unity: 1 Corinthians 10: "Neither murmur, as some of them murmured and perished by the destroyer"; and Numbers 16, concerning the schismatics who murmured against the Lord, "and they went down alive into hell, covered with earth, and perished."

Eleventh, on account of the defect of generosity: Ecclesiastes 5: "Riches gathered to the harm of their owner perished in the greatest affliction," that is, they caused to perish; and 1 Timothy last: "Those who wish to become rich fall into temptation and into the snare of the devil and into many useless and harmful desires, which plunge men into ruin and perdition."

Twelfth, on account of the defect of humility: Sirach 8: "The bold man goes according to his own will, and together with his folly you will perish"; against which, Matthew 18: "It is not the will before your Father that one of these little ones should perish"; John 10: "My sheep hear my voice, and I give them eternal life, and they shall not perish forever."

To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no divine guidance, ye shall all likewise perish, and your blood shall be united to that of your sacrifices.

Just as those eighteen upon whom the tower in Siloam fell, and killed them. Do you think that they were worse debtors than all the men who live in Jerusalem? No, I tell you, but unless you repent, you will all likewise perish. And these Jerusalemites, like those Galileans, were not the only sinners, but they were punished to serve as a warning to the rest. Those who were crushed by the fall of the tower predict that all Jews who refuse to repent will perish with their cities. The number eighteen is not without reason, which in Greek is represented by ι and η, that is, the same letters with which the name Jesus begins. For they indicate that they especially deserved to be condemned for preferring to reject rather than accept the name of the Savior. Mystically, however, the tower of Siloam is such as the Psalmist sings: Thou hast led me because thou hast become my hope, a tower of strength in the face of the enemy (Psalm 60). For the very name Siloam, which is interpreted as "sent," where the man blind from birth received light, clearly signifies him who says: I am the light of the world (John 12). And again: And he who sent me is with me (John 8). Concerning whose fall, under the metaphor of a stone, it is said elsewhere: Everyone who falls on that stone will be broken to pieces. But on whom it falls, it will grind him to powder (Luke 20). Otherwise: each of us must build a tower of virtues after having first calculated the costs, lest he be mocked by passers-by if he cannot finish it. This tower will stand firm if properly built. But if erected in pride, lacking a solid foundation, it will fall upon the one who built it.

Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, "sent;" for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.

As those eighteen, upon whom, etc. Here he reproves the negligence of repenting by an assumed example, which is conformable to the example heard; in which the gravity of the punishment is set forth first, and the depth of wickedness is denied, and the necessity of repentance is concluded.

First, therefore, as regards the gravity and horribleness of sudden punishment, he says: Like those eighteen, upon whom the tower in Siloam fell and killed them. These eighteen were inhabitants of Jerusalem, who literally built a tower near Siloam, and were crushed by the collapse of the tower as if unexpectedly; and this by the just judgment of God, because Proverbs 17: "He who makes his house high seeks its ruin," etc.

Second, as regards the denial of the depth of wickedness, he adds: Do you think that they were debtors beyond all people dwelling in Jerusalem? because they alone were punished. No, I say to you, because certainly many others were sinners in it; Jeremiah 5: "Go about the streets of Jerusalem and look and consider and search in its squares, whether you find a man doing justice and seeking faith, and I will be merciful to it."

(ubi sup.) Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwell in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence.

The tower that fell in Siloam was a foreshadowing of what would later happen to that people. By the example of the few who perished then, it instructed many that they too would suffer great evil. For the tower served as a prefiguration of the entire city, and those eighteen people who perished — of the entire nation. Indeed, when the city fell to Titus, the whole people, obstinate in unbelief, perished along with it. This should be a lesson for us in all daily occurrences. If some fall while we remain without trials, this should not serve as grounds for complete carelessness, as though we remain without trials because we are righteous; on the contrary, we ought to be all the more instructed, for they are punished so that we might improve; and if we do not correct ourselves, our woe will be greater.

Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.

Third, as regards the conclusion of the necessity of penance, it is added: But if you do not do penance, you shall all likewise perish: likewise, not as regards corporal punishment, but as regards spiritual and gehennial punishment. For just as the tower fell upon these, so upon all the reprobate shall fall that cornerstone, of which Matthew 21: "Whoever falls upon this stone shall be broken; but upon whomever it falls, it shall grind him to powder." Now this stone, which grew into a mountain, is rightly called a tower on account of its strength and height; Proverbs 18: "The name of the Lord is a most strong tower." This tower shall crush these reprobate in judgment, according to that of Sirach 27: "The offense shall be crushed together with the offender," etc.; and then they shall perish with their sins; Jeremiah 10: "Their works are vain and worthy of ridicule; in the time of their visitation they shall perish." Such are those who neglect the works of penance and despise the cross of Christ; 1 Corinthians 1: "The word of the cross is foolishness indeed to those who are perishing, but to those who are being saved, it is the power of God unto salvation," etc.

Note moreover that man is customarily punished for ten causes, namely, for purification, as Mary, sister of Moses; Numbers 12: "Mary appeared white with leprosy as snow," etc. For testing, as Job; Job 2: "Satan, going forth from the face of the Lord, struck Job with a most grievous ulcer from the sole of his foot to the crown of his head." For humiliation, as Paul; 2 Corinthians 12: "There was given to me a sting of my flesh, an angel of Satan to buffet me," namely, "lest the greatness of revelations exalt me."

For the glorification of divine power, as the man born blind; John 9: "Neither has this man sinned nor his parents, but that the works of God might be made manifest in him," etc.

For the commemoration of divine clemency, as was the father of John the Baptist; Luke 1: "Behold, you shall be silent and unable to speak until the day," etc.

For the manifestation of divine justice, as with Herod: Acts 12: "An Angel of the Lord struck him." "And consumed by worms, he expired"; and as with Antiochus, 2 Maccabees 10.

For the punishment of parents; Exodus 20: "I am God, jealous, visiting sins" etc.: on account of which the children of the Sodomites were submerged, Genesis 19.

For the terror of others; Proverbs 19: "When the pestilent man is scourged, the fool will become wiser." So also were those punished, of whom it is treated here, so that the rest might be terrified.

For the examples of posterity; Tobit 2: "God permitted this trial to befall him, so that an example of patience might be given to posterity."

For the detestation of crimes, as with Dathan and Abiron, Numbers 16: "The earth was rent asunder beneath their feet, and opening its mouth" etc. And so Gehazi, 4 Kings 5: "The leprosy of Naaman shall cling to you and to your seed forever"; and so Ananias, Acts 5: "Why has Satan tempted your heart" etc. In which it is shown how greatly one ought to detest schism, simony, and apostasy: therefore they were immediately punished in this way.

There was a vineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of a ripening fig, surpassed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; yet these differ in nothing from what has gone before, except that they choose the genus instead of the species.

The Lord also has something very fitting to say about a fruitless tree, "Look, it is now three years that I have been coming to it. Finding no fruit on it, I will cut it down, to stop it blocking up my field." The gardener intercedes.…This tree is the human race. The Lord visited this tree in the time of the patriarchs, as if for the first year. He visited it in the time of the law and the prophets, as if for the second year. Here we are now; with the gospel the third year has dawned. Now it is as though it should have been cut down, but the merciful one intercedes with the merciful one. He wanted to show how merciful he was, and so he stood up to himself with a plea for mercy. "Let us leave it," he says, "this year too. Let us dig a ditch around it." Manure is a sign of humility. "Let us apply a load of manure; perhaps it may bear fruit." Since it does bear fruit in one part, and in another part does not bear fruit, its Lord will come and divide it. What does that mean, "divide it"? There are good people and bad people now in one company, as though constituting one body.

(ubi sup.) Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth.

For it is the part of God's mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care ofit, and stirring up the barren soil to bring forth the proper fruits.

He also spoke this parable. A certain man had a fig tree planted in his vineyard. This fig tree could indeed represent human nature. Well planted, that is, created in the likeness of its author. But when God sought fruit from it for three years, it refused to give because it disdained to obey before the law, under the law, and under grace. But if you look higher, you will notice it, and if generally for all, especially it bears the type of the synagogue. For when that terrible and fearful sentence precedes: "If you do not repent, you will all likewise perish," immediately he adds the parable of the unfruitful and to be uprooted tree, very clearly teaching those to whom he spoke, like the unfruitful fig tree, that if they did not repent, they would be cut down. Therefore, the vineyard of the Lord of Hosts is the house of Israel, as we are taught by the song of Isaiah. But the synagogue established in the same house is the fig tree in the vineyard. But he who allowed his vineyard to be plundered by travelers also commanded the fig tree to be cut down.

And he came seeking fruit on it, and found none. He who instituted the synagogue through Moses, the Lord born in the flesh appeared, and frequently teaching in the synagogue, sought the fruit of faith, but found it not in the minds of the Pharisees.

The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none.

He spoke also this parable: A certain man had a fig tree etc. Here thirdly is subjoined a parable devised or fashioned concerning the unfruitful fig tree to be cut down; under whose metaphor three things are understood concerning the soul that neglects penance, namely the defect of negligence in not bearing fruit, the rigor of the sentence in threatening, and the utility of penance in remedying.

First, therefore, with regard to the defect of negligence in bearing fruit, he says: A certain man had a fig tree planted in his vineyard, namely for receiving fruit from it, which nevertheless negligence takes away.

Whence he adds: And he came, seeking fruit on it, and found none. By the vineyard is understood the ecclesiastical congregation: Isaiah 5: "The vineyard of the Lord of hosts is the house of Israel." By the unfruitful fig tree, yet full of leaves, is understood the soul that refuses penance on account of negligence; Joel 1: "He has laid my vineyard waste and stripped the bark from my fig tree; stripping bare, he has despoiled it and cast it away; its branches are made white." This fig tree is full of leaves when it abounds in words for its own excuse: Genesis 3: "They sewed together fig leaves and made themselves loincloths." And this is worthy of the Lord's curse; Matthew 21: "Seeing a fig tree, he found nothing on it except leaves only, and said to it: Let no fruit ever be born from you."

Now the literal sense of this passage does not need a single word of explanation. When we search into its inward, secret and unseen meaning, we affirm it as follows. The Israelites, after our Savior's crucifixion, were doomed to fall into the miseries they deserved, Jerusalem being captured, and its inhabitants slaughtered by the enemy's sword. Their houses would be burned with fire, and even the temple of God demolished. It is probable that he compares the synagogue of the Jews with a fig tree. The sacred Scripture also compares them with various plants: the vine, the olive, and even to a forest.

He told another parable, "A certain man had planted a fig tree in his vineyard and he said to the vinedresser." This refers to the law, taking its point of view. "Behold, for three years I have come seeking fruit on this fig tree." This refers to the three captivities in which the Israelites were taken away, so that they might be chastened, but they were not chastened.… The fig tree is a figure of the synagogue. He sought the fruits of faith in it, but it did not have that which it could offer.…During three years, he showed himself among them as Savior. When he wished that the fig tree be uprooted, the event was similar to that earlier one, when the Father said to Moses, "Permit me to destroy the people." He gave Moses a reason to intercede with him. Here he also showed the vinedresser that he wished to uproot it. The vinedresser made known his plea, and the merciful One showed his pity, that if, in another year, the fig tree did not produce fruit, it would be uprooted. The vinedresser however did not condemn through vengeance like Moses, who, after having interceded and was heard, said, "For the day of their ruin is near and that which is about to happen to them is fast approaching." … We are not saying that the Jews are tares, for they are capable of being chosen, but they are not pure wheat grains, for they can be rejected.

Our Lord and Redeemer speaks through His Gospel sometimes in words, sometimes in deeds; sometimes one thing in words and another in deeds; but sometimes the same thing in words as in deeds. For you have heard two things from the Gospel, brothers: the unfruitful fig tree and the bent woman, and compassion was bestowed upon both. The one He told through a parable, the other He performed through an actual deed. But the unfruitful fig tree signifies the same thing as the bent woman, and the fig tree that was spared signifies the same as the woman made upright. The lord of the vineyard came to the fig tree three times and found no fruit at all, and the woman who was made upright had been bent for eighteen years. What is signified by this number of eighteen years is the same as what is conveyed by the lord of the vineyard coming to the unfruitful fig tree three times. Since, therefore, by setting forth these things in advance we have touched upon the whole summary, let us now discuss each point in order through the reading.

Someone had a fig tree planted in his vineyard; and he came seeking fruit on it, and found none. What does the fig tree designate, if not human nature? What does the bent woman signify and declare, if not the same nature? Which was both well planted like the fig tree, and well made like the woman; but having fallen into fault by its own will, it preserves neither the fruit of good work nor the state of uprightness. For falling into sin by its own will, because it refused to bear the fruit of obedience, it lost the state of uprightness. Created in the likeness of God, while it did not persist in its dignity, it scorned to preserve what it had been when planted or created.

Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, "Behold, now these three years I come seeking fruit on this fig-tree, but I find none" (pointing onwards, by the prophets, to His advent, by whom He came from time to time, seeking the fruit of righteousness from them, which he did not find), and also by the circumstance that, for the reason already mentioned, the fig-tree should be hewn down.

(De Pœnit.) For it is the part of God's mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits.

In accordance with the course of the discourse, He presents this parable. Before this He said: "unless you repent... you will perish." Now, He fittingly appends this parable. The fig tree is the Jewish people, producing only bitter leaves but bearing no fruit. It stood in the vineyard of God, that is, in the Jewish church. The master of the house—Christ—came and sought fruit of faith and good works (in the Jews), but did not find any.

But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world.

Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Saviour. But that three years' time must be understood to mean also the three ages of life, boyhood, manhood, and old age.

Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience.

The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spake also this parable; A certain man had a fig tree planted in his vineyard.

But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might show in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbereth it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church. Hence it follows, And he answering said unto him, Lord, let it alone this year also. He soon perceived hardness of heart and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles' spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that thou shall cut it down.

Then he said to the vinedresser: Behold, for three years I have come seeking fruit on this fig tree and find none. By the vinedresser is expressed the order of apostles and teachers, whose prayers and admonitions suggest the constant care of the people of God. For the Lord very often complained about the unfruitful people of the Jews, that through the three years of his visitation, that is, in the legal edicts, in the prophetic attestations, and in the very grace of the shining Gospel, it remained negligent.

Cut it down therefore, why does it even occupy the land? Not by the apostles, but by the Romans the Jewish nation was cut down and cast out from the land of promise. But he says, cut it down, proposing to it the impending downfall with the counsel of repentance. Which by just judgment lost the land with the kingdom, out of love for which it did not fear to persecute the citizens of heaven, and to kill the King of heaven and earth, saying through its chief priests and Pharisees: If we allow him thus, all will believe in him, and the Romans will come and take away both our place and our nation. Also, by the land occupied by the barren fig tree can be figured the crowd of the Jewish people, who, pressed under the shadow of wicked rulers, could not receive the light of truth, and hindered by their bad example from being warmed by the sun of heavenly love. As the Saviour elsewhere says to them: Woe to you, scribes and Pharisees, hypocrites, who shut the kingdom of heaven before men. For you do not enter, nor do you allow those to enter who are going in (Matthew 23).

Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.

Second, as regards the rigor of the sentence in threatening, he adds: And he said to the keeper of the vineyard: Behold, these three years I come seeking fruit on this fig tree and find none. By the three years are understood childhood, adolescence, and youth, in which one neglects to do penance, according to that passage in Job twenty-four: "God gave him a place of repentance, and he abuses it unto pride." The keeper of this vineyard is the preacher and especially the prelate, of whom it is said in First Corinthians three: "I planted, Apollo watered." Whence Augustine, Against Five Heresies: "Where are you, O good farmers, what are you doing, why are you idle? See how full the earth is of evils: here thorns, here thistles, here grass springs up. Burn the thorns, uproot the thistles, cut the grass, and scatter good seed. Let not winter frighten you: even if iniquity abounds, yet let your charity be fervent. Sow in winter what you may reap in summer," etc. — To such a negligent farmer it is fitting to threaten the severity of the divine judgment; on account of which he adds: Cut it down therefore; why does it even occupy the ground? That is, proclaim that it is to be cut down, according to what John the Baptist said in Matthew three: "Bring forth fruit worthy of repentance." "For now the axe is laid to the root. Every tree that does not bring forth good fruit shall be cut down and cast into the fire"; and Paul in Romans two: "Do you not know that the goodness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath in the day of wrath and of the revelation of the just judgment of God"; and David in the Psalm: "Therefore God shall destroy you forever, and he shall pluck you out and remove you from your dwelling, and your root from the land of the living."

He says, "Look, these three years I have come seeking fruit on this fig tree, and I find none. Cut it down; why should it use up the ground?" It is as if he would say, "Let the place of this barren fig tree be laid bare; then some other tree will come up or may be planted there." This was also done. The crowds of the Gentiles were called into its place and took possession of the inheritance of the Israelites. It became the people of God, the plant of paradise, a good and honorable seed. It knows how to produce fruit, not in shadows and types but rather by a pure and perfectly stainless service that is in spirit and truth, as being offered to God, who is an immaterial Being.

The lord of the vineyard came to the fig tree a third time, because he sought out the nature of the human race before the law, under the law, and under grace, by waiting, admonishing, and visiting.

And he said to the keeper of the vineyard: Behold, these three years I come seeking fruit on this fig tree, and I find none. He came before the law, because through natural understanding he made known what each person should do toward his neighbor by his own example. He came in the law, because he taught by commanding. He came after the law through grace, because he showed the presence of his mercy by displaying it. But nevertheless he complains that in three years he found no fruit, because the minds of certain wicked people are neither corrected by the inspired natural law, nor instructed by precepts, nor converted by the miracles of his incarnation. What indeed is expressed by the keeper of the vineyard, except the order of those placed in authority? Who, while they preside over the Church, certainly bear the care of the Lord's vineyard. For Peter the apostle was the first keeper of this vineyard. We unworthy ones follow him, inasmuch as we labor for your instruction by teaching, entreating, and rebuking.

But now we must hear with great fear what is said to the cultivator of the vineyard concerning the unfruitful tree: Cut it down; why does it even occupy the ground? Each person according to his own measure, insofar as he holds a place in this present life, if he does not produce the fruit of good works, like an unfruitful tree occupies the ground, because in that place where he himself is, he also denies others the opportunity to work. But in this world any powerful person, if he does not have the fruit of good works, also presents an obstacle to others, because whoever is under him is oppressed by the example of his wickedness, as if by the shadow of his perversity. The unfruitful tree stands above, and below the barren ground lies. The shadow of the unfruitful tree thickens above, and the ray of the sun is by no means permitted to descend to the earth, because when any subjects observe the perverse examples of a perverse patron, they themselves also, remaining unfruitful, are deprived of the light of truth. And, pressed down by the shadow, they do not receive the warmth of the sun, because they remain cold toward God on account of that by which they are badly protected in this world. But concerning any such perverse and powerful person, God scarcely makes any further inquiry. For after he has lost himself, the only question to be asked is why he also oppresses others. Hence the lord of that same vineyard rightly says: Why does it even occupy the ground? For he occupies the ground who burdens the minds of others; he occupies the ground who does not employ in good works the place that he holds.

(Hom. 31. in Evang.) But our Lord came three times to the fig tree, because He sought after man's nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation.

(ubi. sup.) But with great fear and trembling should we hear the word which follows, Cut it down, why cumbereth it the ground. For every one according to his measure, in whatsoever station of life he is, except he show forth the fruits of good works, like an unfruitful tree, cumbereth the ground; for wherever he is himself placed, he there denies to another the opportunity of working.

(The Docetae maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetae,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times, and did not discover (any). Wherefore, he says, He cursed the fig-tree, because He did not find upon it that sweet fruit-the sought-for produce. And inasmuch as the Deity is, according to them to express myself briefly-of this description and so great, that is, small and minute, the world, as it seems to them, was made in some such manner as the following: When the branches of the fig-tree became tender, leaves budded (first), as one may (generally) see, and next in succession the fruit. Now, in this (fruit) is preserved treasured the infinite and incalculable seed of the fig-tree. We think, therefore, (say the Docetae,) that there are three (parts) which are primarily produced by the seed of the fig-tree, (viz.,) stem, which constitutes the fig-tree, leaves, and fruit-the fig itself, as we have previously declared. In this manner, the (Docetic) affirms, have been produced three Aeons, which are principles from the primal originating cause of the universe. And Moses has not been silent on this point, when he says, that there are three words of God, "darkness, gloom, tempest, and added no more." For the (Docetic) says, God has made no addition to the three Aeons; but these, in every respect. have been sufficient for (the exigencies of) those who have been begotten and are sufficient. God Himself, however, remains with Himself, far separated from the three Aeons. When each of these Aeons had obtained an originating cause of generation, he grew, as has been declared, by little and little, and (by degrees) was magnified, and (ultimately) became perfect. But they think that that is perfect which is reckoned at ten. When, therefore, the Aeons had become equal in number and in perfection, they were, as (the Docetae) are of opinion, constituted thirty Aeons in all, while each of them attains full perfection in a decade. And the three are mutually distinct, and hold one (degree of) honour relatively to one another, differing in position merely, because one of them is first, and the other second, and the other of these third. Position, however, afforded them diversity of power. For he who has obtained a position nearest to the primal Deity-who is, as it were, a seed-possessed a more productive power than the rest, inasmuch as he himself who is the immeasurable one, measured himself tenfold in bulk. He, however, who in position is second to the primal Deity, has, inasmuch as he is the incomprehensible one, comprehended himself sixfold. But he who is now third in position is conveyed to an infinite distance, in consequence of the dilatation of his brethren. (And when this third Aeon) had thrice realized himself in thought, he encircled himself with, as it were, some eternal chain of union.

He came at three appointed times: once through Moses, another time through the prophets, and the third time He came personally.

(ubi sup.) Or, the husbandman who intercedes is every holy man who within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments.

And he answering said to him: Lord, let it alone this year also, until I dig around it. It is the voice of the apostles, who after the passion of the Lord earnestly prayed for the Jews, that the vengeance of the Lord's crucifixion might not be sought upon the impenitent. Until I dig (he says) around it, that is, by the root of the unfruitful mind humble it with the sharp hoe of rebuke, and by inflicting, namely, the pressures of the present and the terror of perpetual damnation. Every trench indeed is at the bottom. And certainly rebuke, while it shows the mind to itself, humbles it.

And I will put manure. That is, I will recall to mind the abomination of the evils it has done, and I will rouse the grace of compunction as from the rottenness of manure.

Third, as regards the necessity of penance in remedying, he adds: But he answering said to him: Lord, let it alone this year also, that is, in the time of old age, until I dig around it and put dung, that is, until I bring back to its memory its own frailty and its iniquity. For he digs who humbles himself: Isaiah 2: "Enter into the rock, hide in the pit dug in the ground from the face of the fear of the Lord and from the glory of his majesty"; and 4 Kings 3: "Make the bed of this torrent ditches and ditches." Whence the Gloss: "For a pit is in the lowest place, and rebuke, while it shows the mind to itself, humbles it." He puts dung who brings sin back to memory; whence the Gloss of Bede: "I will put dung, that is, I will bring back to the mind the abomination of the evils it has done, and I will stir up the grace of compunction with the fruits of good work as if from the richness of dung." For sins are called dung; whence Joel 1: The beasts have rotted in their dung; and Lamentations 4: "Those who were nourished in saffron have embraced dung." The recollection of these things makes the soul fruitful: whence Isaiah 38: "I will recount to you all my years in the bitterness of my soul"; and Jeremiah 31: "Set up for yourself a watchtower, place for yourself bitternesses." But just as a tree bears fruit when dung is put around it, so also the soul, when it remembers its sins.

If any one should say that the vinedresser is the Son, this view also has a suitable reason on its side. He is our Advocate with the Father, our propitiation, and the gardener of our souls. He constantly prunes away whatever is harmful and fills us with rational and holy seeds so we may produce fruits for him. He spoke of himself, "A sower went out to sow his seed." It does not influence the glory of the Son to assume the character of the vinedresser. The Father assumes it himself, without being exposed to any blame for so doing. The Son said to the holy apostles, "I am the Vine; you are the branches; my Father is the Vinedresser."

(Orat. 32.) Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skilful dresser will restore. Hence it is also here added, And he answering said unto him, Lord, let alone, &c.

But nevertheless it is our duty to pray for such people. For let us hear what the vinedresser says: "Lord, let it alone this year also, until I dig around it." What does it mean to dig around the fig tree, except to rebuke unfruitful minds? For every ditch is in the low ground. And certainly rebuke humbles the mind by showing it to itself. Therefore, as often as we correct someone for their sin, we dig around the unfruitful tree as if from the duty of cultivation. But after the digging, let us hear what is said: "And I will put a basket of dung." What is a basket of dung, except the memory of sins? For the sins of the flesh are called dung. Hence it is also said through the prophet: "The beasts have rotted in their dung." For the beasts to rot in their dung is for carnal people to end their lives in the stench of luxury. Therefore, as often as we rebuke a carnal mind for its sins, as often as we bring back to its memory the vices of the past, we pour out a basket of dung, as it were, to the unfruitful tree, so that it may recall the memory of the evils it has done and grow fat, as it were, from the stench toward the grace of compunction. Therefore a basket of dung is placed at the root of the tree when the conscience of its depravity is touched by the memory of thought. And when the mind rouses itself through penitence to lamentation and reforms itself to the grace of good works, the root of the heart returns to fruitfulness of works as if by the touch of dung: it laments what it remembers having done, it is displeased with itself for what it recalls having been; it directs its intention against itself and kindles its spirit toward better things. Therefore from the stench the tree revives to fruitfulness, because from consideration of sin the soul raises itself to good works.

(31. in Ev.) By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord's vineyard.

(ubi sup.) Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works.

Finally, since, despite all this, the Jews did not repent, Christ cut them off from the love of God. For they are no longer called the people of the Lord and a holy nation, but in their place the Gentiles have been brought in, who are able to bring forth fruit (Matt. 21:43). Under the fig tree one can also understand all of humanity: under the master of the house, God the Father; under the vinedresser, the Son of God, Who appeared in the flesh in order to bestow care and cleanse our vineyard. Christ does not allow this fig tree to be cut down as barren, saying to the Father: "Leave it this year also." If people did not improve through the Law and the prophets and did not bring forth the fruit of repentance, then I shall yet water them with My teaching and sufferings, and perhaps they will bring forth the fruit of obedience. But if the fig tree does not bear fruit, then afterwards You will cut it down, having rejected them from the lot of the righteous. Three times God sought fruit from our race (the human race), and three times it did not yield any: the first time, when we transgressed the commandment in paradise (Gen. 3:12–13); the second time, when during the giving of the Law they cast a calf (Exod. 32:2–4) and exchanged the glory of God "for the image of an ox that eats grass" (Ps. 106:20); the third time, when they demanded the crucifixion of the Savior and Lord, saying: "We have no king but Caesar" (John 19:15). And each of us individually is a fig tree planted in the vineyard of God, that is, in the Church or, to put it simply, in this present world. God comes seeking fruit, and if He finds you fruitless, He commands that you be uprooted from this present life. But the vinedresser can spare you. And who is this vinedresser? Either the guardian Angel of each person, or the person himself. For each one is his own vinedresser. Often, having fallen into a mortal illness or other dangers, we say: Lord! Leave us this year too, and we will repent. For this is what it means to dig around and apply manure. The soul is dug around when it shakes off from itself the dust of worldly cares and becomes light. It is covered with manure, that is, with the warmth of an inglorious life despised by all. For when someone for the salvation of his soul abandons glory and resolves upon an inglorious life, then this is called covering the soul with manure, so that it might bear fruit. If we bear fruit, that is good; but if not, then the Lord will no longer leave us in His vineyard, but uproots us from this present world, so that we do not occupy the place in vain. And whoever sees a sinner living a long time is himself corrupted and becomes worse, and thus it turns out that the sinner himself bears no fruit, and also hinders another who could have borne fruit. But if he is uprooted from this present life, then those who witnessed his cutting down may perhaps come to their senses, change, and bear fruit. It is said that the householder came to the fig tree for three years, perhaps because three Laws have been given to us, through which the Lord comes to us, namely: the natural, the Mosaic, and the spiritual. We ought to have borne fruit even under the guidance of the natural law, for nature by itself teaches what is proper. But since the Lord found the natural law ineffective in us, He gave the Mosaic Law as an aid to the natural one. And when this too proved useless due to our negligence, He gave the spiritual Law. Therefore, whoever's soul is not improved by these three laws, whoever cannot be improved despite such longsuffering and love for mankind, is no longer left for any further time, since God cannot be deceived by delays. Understand, perhaps, by the three years also three stages of life: adolescence, or youth, which is reckoned up to eighteen years, maturity, and the stage of those who are already beginning to turn gray. Therefore, if even in old age, in this third year, we do not bear fruit, and if we are still permitted to live so as to heap dung upon ourselves through the embrace of a dishonorable life for Christ's sake, and we again prove false, then the Lord will no longer spare us but will cut us down, so that we do not occupy the ground in vain and moreover to the harm of others. And this interpretation seems to me closer to the subject at hand.

(ubi sup.) That is, it will be well, but if not, then after that thou shalt cut it down; namely, when Thou shalt come to judge the quick and the dead. In the mean time it is now spared.

And if it indeed produces fruit. But if not, in the future you will cut it down. When He said, "And if it indeed produces fruit," He did not add anything, but suspended the judgment. However, when He added, "But if not," He immediately attached the judgment of future condemnation, saying, "In the future you will cut it down," because evidently He saw the synagogue much more inclined to deny than to confess God. Hence, elsewhere, applying the same figure in facts as He does here in words, He condemned the unfruitful fig tree with the curse of eternal barrenness, showing that even if the apostles correct by digging and rebuke by heaping manure, it would never yield the fruit of repentance but must be cut down by the severity of the strict axe.

Therefore he adds: And if indeed it bears fruit, supply: you will let it alone; and it is a figurative expression in which a necessary word is lacking, but nevertheless it is a common manner of speaking.

But if not, in the future you shall cut it down, namely in decrepitude by the sword of judicial sentence; the Epistle of Jude: "Unfruitful trees, autumnal, twice dead, for whom the storm of darkness is reserved forever."

Or you shall cut it down by death: Deuteronomy 20: "If any trees are not fruit-bearing but wild, you shall cut them down"; and Job 4: "From morning until evening they shall be cut down; and because no one understands, they shall perish forever."

And note that since there are six ages of man as if six years, namely infancy, childhood, adolescence, youth, old age, and decrepitude: in the first age the Lord does not seek fruit on account of the lack of free will; but in the second he requires it in some way, namely in childhood, in adolescence more, and in youth most of all; yet he frequently waits for the negligent one until old age, and then at last in the end he brings forth the severity of sentence upon the negligent one.

Now this can be explained allegorically concerning the synagogue, in which the Lord sought fruit in the three intermediate ages of the world in which the synagogue flourished, and he still waits for repentance; or in the threefold time, namely of the Patriarchs, the Judges, and the Kings, and at last he waited in the time of the Prophets. And because it was not converted at their words, therefore it was cut down at Christ's coming. Or these three years are referred to a threefold time of the law, namely of nature, of Scripture, and of grace: but these things are sufficiently expounded in the Gloss.

But according to the spiritual formation of morals, it should be noted that an unfruitful tree is cut down, especially one that does not bear fruit for three years: in which is rightly understood the person negligent in works of virtue. And indeed human negligence is rightly reproved by the unfruitful fig tree: first, because the fig tree has many and large leaves, and in this is especially reproved the negligence of the one who has great words: Sirach 4: "Do not be hasty in your tongue and useless and slack in your works"; against which, Hosea 10: "Israel is a luxuriant vine, fruit is matched to it."

Second, because the leaves of the fig tree are similar to a hand: and in this is especially reproved the negligence of the one who invites others to work: Romans 2: "You who teach another do not teach yourself," etc.; against which is said, Acts 1: "Jesus began to do and to teach," etc.

Third, because the fruit of the fig tree is sweet: therefore the lack of it rightly designates negligence, and its presence designates the work of virtue, which is sweet and very delightful: "for he who is continent and rejoices in this very thing, he alone is chaste."

Now the works of the virtues are sweet to incipient virtue, sweeter to advancing virtue, but sweetest to virtue already perfected: on account of which, Judges 9: "How can I forsake my sweetness and my most sweet fruits and go, that I may be promoted among the other trees?"

Moreover the fig tree is said to have most sweet fruits to designate a threefold kind of fruits. For some are sweet, as the fruits of penance; some sweeter, as the fruits of justice; but some sweetest, as the fruits of wisdom. The Lord seeks these three kinds of fruits in three years, because in a threefold state. For the fruit of penance is sought from beginners, the fruit of justice from those advancing, but the fruit of wisdom from the perfect.

First, therefore, in the first year he requires the fruit of penance, concerning which above in chapter 3: "Bring forth worthy fruits of penance." Now this fruit consists in three things: first, in the cutting away of superfluity: Jeremiah 2: "I brought you into the land of Carmel, that you might eat its fruit and its good things." Carmel is interpreted as the knowledge of circumcision and designates the cutting away of superfluity. — Second, in the mortification of the flesh: John 12: "Unless the grain of wheat falling into the ground dies," etc.

Third, in the purification of the mind: Isaiah 27: "The iniquity of the house of Jacob shall be forgiven, and this is all its fruit, that its sin be taken away."

In the second year, that is, in the state of those making progress, the Lord seeks the fruit of justice: concerning which, Philippians 1: "That you may be sincere and without offense, filled with the fruit of justice through Jesus Christ, unto the glory and praise of God."

This fruit concord initiates or sows: James 3: "And the fruit of justice is sown in peace by those who make peace"; Job 22: "Have peace, and through it you shall have the best fruits."

Clemency opens the way and advances it: the Psalm: "He shall be like a tree which is planted near the running waters" etc.; whence again in the Psalm: "By the fruit of their grain, wine, and oil they are multiplied."

Patience preserves it: James 5: "Behold, the farmer awaits the precious fruit of the earth, bearing patiently" etc.; and Hebrews 12: "All discipline in the present indeed seems not to be of joy but of sorrow; but afterwards it yields the most peaceful fruit."

But perseverance gathers it in: Luke 21: "See the fig tree and all the trees: when they bring forth fruit from themselves, you know that summer is near"; Proverbs 31, it is said of the valiant woman that "from the fruit of her hands she planted a vineyard."

In the third year He seeks the fruit of wisdom, concerning which, Proverbs 3: "Her first and purest fruits." Now this fruit is most beautiful for contemplating: Deuteronomy 33: "Of the blessing of the Lord is his land, of the fruits of the sun and the moon."

Most fragrant for smelling: Ecclesiasticus 24: "I, like a vine, have brought forth the sweetness of fragrance, and my flowers are the fruit of honor and nobility"; Song of Songs 4: "Your shoots are a paradise of pomegranates with the fruits of fruit trees."

Most savory for tasting: Song of Songs 2: "I sat under the shadow of him whom I had desired, and his fruit was sweet to my palate"; and Song of Songs 5: "Let my beloved come into his garden and eat the fruit of his fruit trees" etc.

Most precious for possessing: Proverbs 8: "My fruit is better than gold and precious stone, and my produce than choice silver."

Everlasting for enduring: Wisdom 3: "Glorious is the fruit of good labors, and the root of wisdom never fails"; because wisdom is begun here and endures forever.

Since, therefore, the Lord seeks in the tree which He planted, in the first state the fruit of repentance, and that is threefold; in the second, the fruit of justice, and that is fourfold; in the third, the fruit of wisdom, and that is fivefold: He therefore seeks twelve fruits in the planted tree. As a figure of this, it is said in Apocalypse 22: "On both sides of the river, the tree of life, bearing twelve fruits, yielding its fruit each month, and the leaves of the tree for the healing of the nations."

And there are many who hear rebukes and yet scorn to return to penitence, and, unfruitful to God, stand green in this world. But let us hear what the vinedresser adds: "If indeed it bears fruit; but if not, you shall cut it down in the future." Because indeed one who does not wish to grow fat here toward fruitfulness through rebuke will fall there from where he can no longer rise through penitence; and he will be cut down in the future, although here he may seem to stand green without fruit.

(ubi sup.) But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well.

(ubi sup.) But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.

Do not fear, little flock, for it has pleased your Father to give you the kingdom. He calls the small flock the chosen ones, either in comparison to the larger number of the reprobate, or rather for the devotion of humility. Although He has already extended His Church to some size, He still wants it to grow until the end of the world and to reach the promised kingdom through humility. Therefore, He consoles its labors gently, commanding it to seek only the kingdom of God, and with a delighted kindness, promises that the kingdom will be given to them by the Father.

As if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life.

Second, he dissuades the solicitude of avarice by promising the superexcellence of the reward, when he adds: Fear not, little flock: little flock is said in respect to the multitude of the reprobate: Matthew 20: "Many are called, but few are chosen." Or little by reason of its own smallness: First Corinthians 1: "See your vocation, brethren, that not many are wise according to the flesh, not many are powerful," etc. Or little by reason of voluntary humility: Ezekiel 34: "But you are my flocks, you are men, and I am your God." For God is the God of the humble; Sirach 3: "The power of God alone is great, and he is honored by the humble." And to such God promises the kingdom, Matthew 19: "Let the little ones come to me, for of such is the kingdom of heaven." Therefore he adds: Because it has pleased your Father to give you a kingdom: Proverbs 29: "The humble in spirit shall be upheld by glory"; and Job 22: "He who has been humbled shall be in glory." Now this superexcellence of the promised kingdom induces hope, and by inducing hope it induces security, and through this it removes the faintheartedness of fear and the ardor of cupidity: Second Corinthians 6: "As needy, yet enriching many; as having nothing, yet possessing all things." For that kingdom alone is the true possession of the heart, which fills the heart and cannot be taken away, because it is within: below, chapter 17: "Behold, the kingdom of God is within you."

And note that it pleased the Father to give to the little ones, that is, to the poor in spirit, the kingdom of glory: whence Matthew 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven"; because such desire eternal things: Proverbs 10: "The desire of the just shall be granted to them"; and the Psalm: "The Lord has heard the desire of the poor"; because they despise temporal things; Matthew 19: "He who has left father or mother shall receive a hundredfold," etc.; and they embrace spiritual things: Galatians 5: "If we live by the Spirit, let us also walk by the Spirit; let us not be made desirous of vainglory." Likewise it pleased him to give them pardon; Judith 9: "The prayer of the humble and the meek has always pleased you," namely, unto the giving of pardon: Exodus 33: "I will have mercy on whom I will have mercy." It pleased him to give grace: Isaiah 42: "Behold my servant, I will uphold him, my chosen one," etc. It pleased him to give wisdom: Matthew 11: "You have hidden these things from the wise and the prudent and have revealed them to little ones." It pleased him to give eternal glory, as here: Fear not, little flock, etc. The Psalm: "The Lord is well pleased with those who fear him, and with those who hope in his mercy."

Such He names children, and sons, and little children, and friends, and little ones here, in reference to their future greatness above. "Despise not," He says, "one of these little ones; for their angels always behold the face of My Father in heaven." And in another place, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom of heaven." Similarly also He says that "the least in the kingdom of heaven" that is His own disciple "is greater than John, the greatest among those born of women." And again, "He that receiveth a righteous man or a prophet in the name of a righteous man or a prophet, shall receive their reward; and he that giveth to a disciple in the name of a disciple a cup of cold water to drink, shall not lose his reward." Wherefore this is the only reward that is not lost.

He announced as a general law, useful and necessary for salvation, not only to the holy apostles but to all living on the earth, that people must seek his kingdom. He announced this, being sure that what he gives will be sufficient for them to be in need of nothing else. What, then, does he say? Fear not, little flock. And by "do not fear," he means that they must believe that certainly and without doubt their heavenly Father will give the means of life to those who love him. He will not neglect his own. Rather he will open his hand to them—the hand which ever fills the universe with goodness.

Give away these earthly things, and win that which is in heaven. Give that which you must leave, even against your will, that you may not lose things later. Lend your wealth to God, that you may be really rich.Concerning the way in which to lend it, Jesus next teaches us saying, "Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail." The blessed David teaches us exactly the same in the psalms, where by inspiration he says of every merciful and good man, "He has distributed freely, he has given to the poor; his righteousness endures forever." Worldly wealth has many foes. There are numerous thieves, and this world of ours is full of oppressors. Some plunder by secret means, while others use violence and tear it away even from those who resist. But no one can do damage to the wealth that is laid up above in heaven. God is its keeper, and he does not sleep.

But why they ought not to fear, He shows, adding, for it is your Father's good pleasure; as if He says, How shall He who gives such precious things be wearied in showing mercy towards you? For although His flock is little both in nature and number and renown, yet the goodness of the Father has granted even to this little flock the lot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdom of heaven, despise this world's wealth. Hence it is added, Sell that ye have, &c.

Now perhaps this command is irksome to the rich, yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows, Provide for yourselves bags which wax not old, &c.

(non occ.) Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from them, from which superfluous cares proceed, saying, Fear not, &c.

For it is your Father's good pleasure to give you the kingdom, and that you should tread upon the necks of your enemies.

The flock is little in the eyes of the world, but great in the eyes of God. It is little—because he calls glorious those whom he has trained to the innocence of sheep and to Christian meekness. The flock is little, not as the remnant of a big one, but as one which has grown from small beginnings. This little flock denotes the infancy of his newborn church, and immediately he promises that through the blessings of heaven this church will soon have the dignity of his kingdom.

The Lord calls those who desire to be His disciples a "little flock," either because in this world there are very few saints on account of the required voluntary poverty and non-possessiveness, or because they are fewer than the Angels, whose hosts are without number and incomparably exceed our number. And that the Angels are far more numerous is evident from the parable in which the Lord said that the shepherd rejoices over one lost and found again more than over the ninety-nine that did not go astray (Luke 15:7). For from this it is evident that as one relates to ninety-nine, so does the human race relate to the angelic world. "Fear not, little flock," He says, that is, do not doubt that God will provide for you, even if you yourself do not care for yourself. Why? Because "the Father has been pleased to give you the Kingdom." If He gives the Kingdom, then all the more will He grant earthly things.

By the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility.

(reg. brev. ad int. 92.) But some one will ask, upon what grounds ought we to sell that which we have? Is it that these things are by nature hurtful, or because of the temptation to our souls? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation of God, for every creation of God is good. (1 Tim. 4:4.) And next, that our Lord's command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms.

Sell what you possess, and give alms. He says, do not fear that those who fight for the kingdom of God may lack the necessities of this life; indeed, sell what you possess for almsgiving. This is done worthily when, after having forsaken all things for the Lord, one nonetheless works with one's hands to earn a living and to give alms. Hence the Apostle boasts, saying: "I coveted no one's silver or gold or clothing. You yourselves know that these hands have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak" (Acts 20).

Make for yourselves purses that do not grow old. Namely, by performing almsgiving, the reward of which remains forever. It should not be understood from this command that the saints reserve nothing of their money, whether for themselves or for the use of the poor: since the Lord Himself, though ministered to by angels, is read to have kept purses to instruct His Church. He conserved what was offered by the faithful and provided for the needs of His own and others who were in need: but it should not be that service to God is done for these things or that justice is abandoned out of fear of poverty.

A treasure unfailing in the heavens, where a thief does not approach, nor moth corrupts. Either simply taken that money kept fails, or namely, snatched by a thief from treasures, or in treasures itself spoiled by its own fragility, but given for Christ it bestows an everlasting fruit of mercy in the heavens; or certainly it should be understood that the treasure of good work, if it is stored for the sake of earthly gain, easily corrupted perishes, but if gathered solely with a heavenly intention, it is neither corrupted by external human favor nor ruined by the stain of empty glory within. For a thief steals from outside, a moth destroys from within. The thief has taken away the riches of those about whom the Lord says, They have received their reward (Matt. VI). The moth corrupts their clothes, of whom the Psalmist reproving says: For God scatters the bones of men who please themselves (Psalm LII). For bones he calls the strength of virtues.

But sell that ye have for alms' sake, which then is done worthily, when a man having once for his Lord's sake forsaken all that he hath, nevertheless afterwards labours with his hands that he may be able both to gain his living, and give alms.

That is, by doing alms, the reward of which abideth for ever; which must not be taken as a command that no money be kept by the saints either for their own, or the use of the poor, since we read that our Lord Himself, to whom the angels ministered, (Matt. 4:11) had a bag in which he kept the offerings of the faithful; (John 12:6.) but that God should not be obeyed for the sake of such things, and righteousness be not forsaken from fear of poverty.

Whether then should it be simply understood, that money kept faileth, but given away to our neighbour bears everlasting fruit in heaven; or, that the treasure of good works, if it be stored up for the sake of earthly advantage, is soon corrupted and perishes; but if it be laid up solely from heavenly motives, neither outwardly by the favour of men, as by the thief which steals from without, nor inwardly by vainglory, as by the moth which devours within, can it be defiled.

Third, he dissuades the anxiety of avarice by promising a superabundance of treasure in exchange for the renunciation of the world, when he says: Sell what you possess and give alms, that is, distribute your goods to the poor, according to that passage in Matthew 19: "Go and sell all that you have, and give to the poor."

And because it is hard to sell and give without recompense, he therefore adds: Make for yourselves purses that do not grow old: Sirach 17: "The alms of a man is like a purse with him, and it will preserve the grace of a man as the apple of his eye; and afterward he will rise up and render them their recompense, to each one upon their head."

And because this recompense, which is in these purses, is most abundant, he therefore adds: A treasure unfailing in heaven: the word make is understood, and this is accomplished through almsgiving. Whence Tobit 12: "Prayer with fasting and almsgiving is good, more than to store up treasures of gold; for almsgiving delivers from death and causes one to find eternal life." And he shows that this heavenly treasure is unfailing: because it cannot be lost through thieves, nor can it be corrupted in itself; therefore he adds: Where no thief draws near, nor does moth corrupt. Chrysostom: "A threefold destruction takes away all the goods of the world: for either they grow old of themselves, or they are consumed by the extravagance of their owners, or they are seized by outsiders through deceit, force, or false accusation." And therefore an unfailing treasure cannot be possessed on earth. He who wishes therefore to have an unfailing one, let him scatter on earth, so that he may abound in heaven; the Psalm: "He has distributed, he has given to the poor; his justice endures forever and ever." Whence Augustine: "The Lord did not command that we should lose our treasure, but he showed us the place where we should store it."

To the objection from the Gloss on Luke 12, that those who have despised all things for God ought to work with the labor of their hands: it must be said that this is a counsel with respect to the first part, which says: Sell what you possess; but with respect to the second part, it pertains only to the well-being of the counsel, which does not bind even perfect men, especially those who can be occupied with greater goods. And that this is true appears from the same Gloss, when it adds: "Whence you may live, or give alms." For it is certain that those who have given all things at once for God are in no way bound to give further alms; and therefore that Gloss does not express what pertains to the essence and substance of the counsel, but rather according to the well-being, according to the state and condition of certain persons who are more suited to working manually than to doing something more arduous. For if it were said otherwise, that this pertained to the essence of the perfection of the counsel, then none would have fulfilled that counsel except those who worked manually; and consequently we would not judge the other Apostles besides Paul and Barnabas, and very many other most perfect Saints whom we do not read to have worked manually, to have been perfect. It is indeed true that manual labor accords with evangelical perfection, provided however that it does not impede greater goods.

To that which is objected from the Gloss on Luke twelve, Sell what you possess and give alms, it must be said that the whole of that is a counsel, just as that text upon which the Gloss is founded. Nor does anyone bind himself to the whole of it nor to a part, except insofar as he promises from his profession. Hence just as to give alms is not a precept for him who has given all things, nor is it simply commanded that all things be given; so neither does that intermediate thing, namely to work, hold there the character of a necessary obligation, but only of monitory persuasion, or even of counsel.

"Lay not up for yourselves, therefore, treasures on the earth, where moth and rust destroy, and thieves break through and steal," says the Lord, in reproach perchance of the covetous, and perchance also of those who are simply anxious and full of cares, and those too who indulge their bodies. For amours, and diseases, and evil thoughts "break through" the mind and the whole man. But our true "treasure" is where what is allied to our mind is, since it bestows the communicative power of righteousness, showing that we must assign to the habit of our old conversation what we have acquired by it, and have recourse to God, beseeching mercy. He is, in truth, "the bag that waxeth not old," the provisions of eternal life, "the treasure that faileth not in heaven."

Therefore in the Gospel, the Lord, the Teacher of our life and Master of eternal salvation, quickening the assembly of believers, and providing for them for ever when quickened, among His divine commands and precepts of heaven, commands and prescribes nothing more frequently than that we should devote ourselves to almsgiving, and not depend on earthly possessions, but rather lay up heavenly treasures. "Sell," says He, "your goods, and give alms." And again: "Lay not up for yourselves treasures upon the earth, where moth and rust do corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where thy treasure is, there will thy heart be also." And when He wished to set forth a man perfect and complete by the observation of the law, He said, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me." Moreover, in another place He says that a merchant of the heavenly grace, and a gainer of eternal salvation, ought to purchase the precious pearl-that is, eternal life-at the price of the blood of Christ, from the amount of his patrimony, parting with all his wealth for it. He says: "The kingdom of heaven is like unto a merchantman seeking goodly pearls. And when he found a precious pearl, he went away and sold all that he had, and bought it."

Of the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am." Concerning this same thing in Job: "I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak." Of this same matter in Tobit: "And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come." Also in the same place: "All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God." On this same subject in Solomon in Proverbs: "He that hath pity on the poor lendeth unto the Lord." Also in the same place: "He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury." Also in the same place: "Sins are purged away by alms-giving and faith." Again, in the same place: "If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head." Again, in the same place: "As water extinguishes fire, so alms-giving extinguishes sin." In the same in Proverbs: "Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day." Also in the same place: "He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him." Also in the same place: "He who has his conversation without reproach in righteousness, leaves blessed children." In the same in Ecclesiasticus: "My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not." Also in the same place: "Shut up alms in the heart of the poor, and this will entreat for thee from all evil." Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one's posterity: "I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing." Of this same thing in the fortieth Psalm: "Blessed is he who considereth over the poor and needy: in the evil day God will deliver him." Also in the cxith Psalm: "He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation." Of this same thing in Hosea: "I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings." Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied." Also in the same place: "Blessed are the merciful: for they shall obtain mercy." Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also." Also in the same place: "The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it." That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish." That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away." Also in the same place: "If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Also in the same place: "When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal." Concerning this same matter in the Gospel according to Luke: "Sell your possessions, and give alms." Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you." Also in the same place: "Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham." Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack." Also in the same place: "He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever." Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich." Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."

Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars good desires, and bursts the bonds of charity.

(Orat. 14.) Now I fear lest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister unto Christ among the poor.

But He bids us lay up our visible and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure that faileth not, &c.

(Hom. 25. in Act.) For there is no sin which almsgiving does not avail to blot out. It is a salve adapted to ever wound. But almsgiving has to do not only with money, but with all matters also wherein man succours man, as when the physician heals, and the wise man gives counsel.

(ubi sup.) For without alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession.

So then, do not think that if you do not embrace poverty, there will be no Provider for you, but sell your possessions, give alms, and make your treasure inexhaustible. Then He persuades us with irrefutable reasoning as well. Here, He says, the moth consumes, but in heaven it does not. Therefore, is it not madness to store up treasure in a place where it is damaged? Then, since the moth does not consume gold, He added: "where no thief approaches." For if the moth does not consume gold, the thief steals it.

As if He said, "Here the moth corrupts, but there is no corruption in heaven." Then because there are some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the thief takes away.

If you lack earthly riches, do not seek them in the world by evil deeds. If they fall to your lot, let them be stored up in heaven by good works. A manly Christian soul should neither be overjoyed at acquiring them nor cast down when they are gone. Let us instead reflect on what the Lord says: "Where thy treasure is, there your heart will be also." Surely when we hear that we should lift up our hearts, the familiar answer that we make should not be a lie.

For where your treasure is, there will your heart be also. This is to be understood not only about money, but about all passions. The glutton's god is the belly. Therefore, there he has his heart where his treasure is. The luxurious man's treasures are feasts, the wanton's amusements, the lover's lust, hence each one serves from whom he is conquered.

Now this must not only be felt concerning love of money, but all the passions. Luxurious feasts are treasures; also the sports of the gay and the desires of the lover...

Now great effort must be made regarding where the treasure is placed, because the mind is also placed in the same place; therefore he adds: For where your treasure is, there will your heart be also. Treasure is that which the mind principally loves, according to that passage in Matthew 13: "The kingdom of heaven is like a treasure hidden" etc. But where the principal object of love is, there the mind will dwell; whence Bernard says: "The soul is more truly where it loves than where it gives life." And therefore where your treasure is, there also is your heart. Bede says: "If it is on earth, the heart is below; if in heavenly things, it is fixed in Christ; for it is necessary that where the treasure of love has preceded, there the affection of thought follows." And because the wise man has his treasure in heaven, and the fool on earth, therefore Ecclesiastes 10: "The heart of the wise man is at his right hand, and the heart of the fool at his left" etc.; Second Corinthians 4: "While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal." For this visible and earthly treasure consists in money; but the invisible treasure consists in wisdom; Wisdom 7: "All good things came to me together with her"; and afterward: "For she is an infinite treasure to men, which they that use are made partakers of the friendship of God."

And note that this treasure, which consists in wisdom, begins from the fear of reverence: Isaiah 33: "The riches of salvation, wisdom and knowledge; the fear of the Lord is his treasure." It advances, moreover, in the pursuit of learning: Matthew 13: "Every scribe instructed in the kingdom of heaven" etc. It is preserved in holiness of conscience: Luke 6: "A good man out of the good treasure of his heart" etc. It is consummated, moreover, in the sublimity of glory: Matthew 19: "If you wish to be perfect, go and sell all that you have, and you shall have treasure in heaven."

And he speaks here of such things; whence he promises to the poor the provision of refreshment, the kingdom of excellence, and the treasure of abundance, because the poor are accustomed to being afflicted and despised and needy for the name of our Lord Jesus Christ.

For every man naturally dwells upon that which is the object of his desire, and thither he directs all his thoughts, where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things of this present life, he lives in earthly things. But if he has given his mind to heavenly things, there will his mind be; so that he seems with his body only to live with men, but with his mind to have already reached the heavenly mansion.

All this is what that treasure brings about. Either through almsgiving it raises the heart of a man into heaven, or through greed it buries it in the earth. That is why he said, "For where your treasure is, there your heart will be also." O man, send your treasure on, send it ahead into heaven, or else your God-given soul will be buried in the earth. Gold comes from the depth of the earth—the soul, from the highest heaven. Clearly it is better to carry the gold to where the soul resides than to bury the soul in the mine of the gold. That is why God orders those who will serve in his army here below to fight as men stripped of concern for riches and unencumbered by anything. To these he has granted the privilege of reigning in heaven.

Then, since not everyone is robbed, He adds an even greater and completely irrefutable reason. "For where your treasure is, there will your heart be also." Let it be so, He says, that neither moth devours nor thief approaches, but what punishment does the very enslavement of the heart to treasure buried in the earth and the casting down to earth of the godlike substance of the soul deserve? Is not the punishment all the greater for the one who possesses a mind? Where your treasure is, there will your heart be also. If your treasure is in the earth, then your heart is in it too; if your treasure is in heaven, then your heart is on high. Who would not choose rather to be on high than under the earth, to be an Angel rather than a mole living in underground burrows?

Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, "Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves."

(de Qu. Ev. lib. ii. q. 25.) Or, He teaches us also to gird our loins for the sake of keeping ourselves from the love of the things of this world, and to have our lamps burning, that this thing may be done with a true end and right intention.

Let your loins be girded, and lamps burning in your hands: and you be like unto men waiting for their lord. For he had shown many, either those subject to the world in all things, or those serving the Lord with a view to worldly benefit, beautifully and briefly he instructs his own, both to gird their loins for the sake of abstaining from the love of worldly things, and to have burning lamps, so that they may do this with true purpose and right intention. Otherwise, we gird our loins when we restrain the luxury of the flesh through abstinence. And we hold burning lamps in our hands, when through good works we show examples of light to our neighbors. For to our Redeemer, one without the other can by no means be pleasing, if either the one who does good yet has not abandoned the impurities of luxury, or the one who excels in chastity has not yet exercised himself in good works. But if both are done, it remains for any such person to strive with hope toward the heavenly homeland, by no means restraining himself from vices for the sake of this world's honor, but placing all his hope in the coming of his Redeemer. Hence it immediately follows:

There is an order of levels intended for enlightenment, that of acolytes, subdeacons, and deacons. And these orders are for the sake of enlightenment. Now, enlightenment is at times through external example, at others, through writings of secondary importance, at others again, through writings of primary importance. The first carry candles, that is, the acolytes of whom it is said: "Let your loins be girt about and your lamps burning." According to Gregory, the lamps are luminous works.

Let your loins be girded, etc. After he has recalled from the solicitude of avarice, here secondly he invites to the solicitude of providence, lest anyone believe that he wished to remove all solicitude from the heart. He invites, moreover, to this kind of solicitude from the consideration of the twofold advent: first, namely, from consideration of the second advent, which will be terrible; second, from consideration of the first advent, which was lovable, at the passage: I have come to cast fire upon the earth.

First, therefore, as regards promptness of readiness in the body, he says: Let your loins be girded, etc. Just as he is ready who is girded for setting out on a journey, so he is ready who restrains in himself carnal desires. Whence Gregory: "By the name of the loins, from the principal seat of desire, lust is designated"; Job 40: "His strength is in his loins," etc. "We gird our loins, therefore, when we restrain the lust of the flesh through continence. But because it does not suffice not to do evil unless one also strives to labor in good works, there is immediately added: And lamps burning in your hands. We indeed have burning lamps in our hands when through good works we show examples of light to our neighbors." For a lamp rightly signifies the divine commandment: Proverbs 6: "The commandment is a lamp, and the law is light," etc. This lamp is in the hand when the commandment is in practice: Proverbs, the last chapter: "Her lamp shall not be extinguished in the night. And she put her hand to strong things," etc.; and Matthew 5: "So let your light shine before men, that they may see your good works," etc.

And note that just as a lamp shields its light from the wind but not from sight, so good works are compared to a lamp: because "the work ought to be in public in such a way that the intention remains hidden"; thus should a person wish to give others an example of virtue, yet not seek the reward of transitory favor.

Moreover, in order that evil may perfectly cease in us, our loins must be girded in a threefold manner, namely the loins of carnal contact, concerning which the Psalm says: "My loins are filled with illusions, and there is no health in my flesh"; and these are to be girded with the belt of chastity: Isaiah 32: "Gird your loins, beat upon the breasts," etc. Likewise, the loins of carnal affection with the belt of virtue: Job 40: "Gird your loins like a man"; and Jeremiah 1: "Gird your loins, arise and speak to them." Likewise, the loins of carnal thought with the belt of truth: 1 Peter 1: "Having girded the loins of your mind, be sober," etc.

Moreover, in order that the good may perfectly shine forth in us, the lamp of right intention must be carried: above, chapter 11: "The lamp of your body is your eye." Likewise, the lamp of true preaching must be carried: Psalm: "Your word is a lamp to my feet"; Ecclesiasticus forty-eight: "Elijah arose like fire, and his word burned like a torch." Likewise, the lamp of honorable conduct must be carried: John five: "He was a burning and shining lamp"; and in the Psalm: "There I will make the horn of David spring forth; I have prepared a lamp for my Christ."

We must therefore sleep so as to be easily awaked. For it is said, "Let your loins be girt about, and your lamps burning; and ye yourselves like to men that watch for their lord, that when he returns from the marriage, and comes and knocks, they may straightway open to him. Blessed are those servants whom the Lord, when He cometh, shall find watching." For there is no use of a sleeping man, as there is not of a dead man. Wherefore we ought often to rise by night and bless God. For blessed are they who watch for Him, and so make themselves like the angels, whom we call "watchers." But a man asleep is worth nothing, any more than if he were not alive.

Let us, beloved brethren, arouse ourselves as much as we can; and breaking the slumber of our ancient listlessness, let us be watchful to observe and to do the Lord's precepts. Let us be such as He Himself has bidden us to be, saying, "Let your loins be girt, and your lamps burning; and ye yourselves like unto men that wait for their Lord, when He shall come from the wedding, that when He cometh and knocketh, they may open to Him. Blessed are those servants whom their Lord, when He cometh, shall find watching." We ought to be girt about, lest, when the day of setting forth comes, it should find us burdened and entangled. Let our light shine in good works, and glow in such wise as to lead us from the night of this world to the daylight of eternal brightness. Let us always with solicitude and caution wait for the sudden coming of the Lord, that when He shall knock, our faith may be on the watch, and receive from the Lord the reward of our vigilance. If these commands be observed, if these warnings and precepts be kept, we cannot be overtaken in slumber by the deceit of the devil; but we shall reign with Christ in His kingdom as servants that watch.

That we must press on and persevere in faith and virtue, and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown. In the book of Chronicles: "The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you." In Ezekiel also: "The righteousness of the righteous shall not deliver him in what day soever he may transgress." Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved." And again: "If ye shall abide in my word, ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free." Moreover, forewarning us that we ought always to be ready, and to stand firmly equipped and armed, He adds, and says: "Let your loins be girded about, and your lamps burning, and ye yourselves like unto men that wait for their lord when he shall return from the wedding, that when he cometh and knocketh they may open unto him. Blessed are those servants whom their lord, when he cometh, shall find watching." Also the blessed Apostle Paul, that our faith may advance and grow, and attain to the highest point, exhorts us, saying: "Know ye not, that they which run in a race run all indeed, yet one receiveth the prize? So run, that ye may obtain. And they, indeed, that they may receive a corruptible crown; but ye an incorruptible." And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully." And again: "Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect." And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together." And in the Apocalypse the same exhortation of divine preaching speaks, saying, "Hold fast that which thou hast, lest another take thy crown; " which example of perseverance and persistence is pointed out in Exodus, when Moses, for the overthrow of Ama-lek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly persevered in the sign with hands continually lifted up. "And it came to pass," says he, "when Moses raised up his hands, Israel prevailed; but when he let down his hands, Amalek grew mighty. And they took a stone and placed it under him, and he sate thereon. And Aaron and Hur held up his hands on the one side and on the other side, and Moses' hands were made steady even to the going down of the sun. Anti Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, and let it be a memorial in a book, and tell it in the ears of Jesus; because in destroying I will destroy the remembrance of Amalek from under heaven."

That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born. In Joel: "Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet." Also in Jeremiah: "And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride." Also in the eighteenth Psalm: "And he is as a bridegroom going forth from his chamber; he exulted as a giant to run his course. From the height of heaven is his going forth, and his circuit even to the end of it; and there is nothing which is hid from his heat." Also in the Apocalypse: "Come, I will show thee the new bride, the Lamb's wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God." Also in the Gospel according to John: "Ye are my witnesses, that I said to them who were sent from Jerusalem to me, that I am not the Christ, but that I am sent before Him. For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom." The mystery of this matter was shown in Jesus the son of Nave, when he was bidden to put his shoes from off him, doubt less because he himself was not the bridegroom. For it was in the law, that whoever should refuse marriage should put off his shoe, but that he should be shod who was to be the bridegroom: "And it happened, when Jesus was in Jericho, he looked around with his eyes, and saw a man standing before his face, and holding a javelin in his hand, and said, Art thou for us or for our enemies? And he said, I am the leader of the host of the Lord; now draw near. And Jesus fell on his rice to the earth, and said to him, Lord, what dost Thou command unto Thy servant. And the leader of the Lord's host said, Loose thy shoe from thy feet, for the place whereon thou standest is holy ground." Also, in Exodus, Moses is bidden to put off his shoe, because he, too, was not the bridegroom: "And there appeared unto him the angel of the Lord in a flame of fire out of a bush; and he saw that the bush burned with fire, but the bush was not consumed. And Moses said, I will pass over and see this great sight, why the bush is not consumed. But when He saw that he drew near to see, the Lord God called him from the bush, saying, Moses, Moses. And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob." This was also made plain in the Gospel according to John: "And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the latchet of whose shoe I am not worthy to unloose." Also according to Luke: "Let your loins be girt, and your lamps burning, and ye like to men that wait for their master when he shall come from the wedding, that when he cometh and knocketh, they may open unto him. Blessed are those servants whom their Lord, when He cometh, shall find watching." Also in the Apocalypse: "The Lord God omnipotent reigneth: let us be glad and rejoice, and let us give to Him the honour of glory; for the marriage of the Lamb is come, and His wife hath made herself ready."

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ from I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

The girding of our loins signifies the readiness of the mind to work hard in every thing praiseworthy. Those who apply themselves to bodily labors and are engaged in strenuous toil have their loins girded. The lamp apparently represents the wakefulness of the mind and intellectual cheerfulness. We say that the human mind is awake when it repels any tendency to slumber off into that carelessness that often is the means of bringing it into subjection to every kind of wickedness. When sunk in stupor, the heavenly light within the mind is liable to be endangered, or even already is in danger from a violent and impetuous blast of wind. Christ commands us to be awake. To this, his disciple also arouses us by saying, "Be awake. Be watchful." Further on, the very wise Paul also says, "Awake, O sleeper, and arise from the dead: and Christ shall give you light."

Or, to be girded, signifies activity and readiness to undergo evils from regard to Divine love. But the burning of the lamp signifies that we should not suffer any to live in the darkness of ignorance.

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh.

(ubi sup.) For the sake then of keeping watch, our Lord advised above that our loins should be girded, and our lamps burning, for light when placed before the eyes drives away sleep. The loins also when tied with a girdle, make the body incapable of sleep. For he who is girt about with chastity, and illuminated by a pure conscience, continues wakeful.

That lust resides in the loins in men and in the navel in women, the Lord testifies when speaking of the devil to blessed Job, saying: "His strength is in his loins, and his power is in the navel of his belly." Therefore, by the principal sex, lust is designated by the name of loins, when the Lord says: "Let your loins be girded." For we gird our loins when we restrain the lust of the flesh through continence. But because it is not enough to refrain from evil unless one also strives to labor in good works, it is immediately added: "And have burning lamps in your hands." For we hold burning lamps in our hands when through good works we show examples of light to our neighbors. Concerning these works the Lord indeed says: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Now two things are commanded: both to restrain the loins and to hold lamps, so that there may be both the purity of chastity in the body and the light of truth in action. For one without the other can in no way please our Redeemer, whether he who does good has not yet abandoned the defilements of lust, or he who excels in chastity does not yet exercise himself in good works. Neither is chastity great without good work, nor is any work good without chastity.

(Hom. 13. in Evang.) Or else, we gird our loins when by continence we control the lusts of the flesh. For the lust of men is in their loins, and of women in their womb; by the name of loins, therefore, from the principal sex, lust is signified. But because it is a small thing not to do evil, unless also men strive to labour in good works, it is added, And your lamps burning in your hands; for we hold burning lamps in our hands, when by good works we show forth bright examples to our neighbours.

And therefore did the Lord say to His disciples, to make us become good workmen: "Take heed to yourselves, and watch continually upon every occasion, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day shall come upon you unawares; for as a snare shall it come upon all dwelling upon the face of the earth." "Let your loins, therefore, be girded about, and your lights burning, and ye like to men who wait for their lord, when he shall return from the wedding." "For as it was in the days of Noe, they did eat and drink, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man." "Watch ye therefore, for ye know not in what day your Lord shall come." [In these passages] He declares one and the same Lord, who in the times of Noah brought the deluge because of man's disobedience, and who also in the days of Lot rained fire from heaven because of the multitude of sinners among the Sodomites, and who, on account of this same disobedience and similar sins, will bring on the day of judgment at the end of time; on which day He declares that it shall be more tolerable for Sodom and Gomorrah than for that city and house which shall not receive the word of His apostles.

For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven." And, "Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares." And, "Let your loins be girded about, and your lamps burning, and ye like unto men that wait for their Lord, when He returns from the wedding, that when He cometh and knocketh, they may open to Him. Blessed is that servant whom his Lord, when He cometh, shall find so doing." And again, "The servant who knows his Lord's will, and does it not, shall be beaten with many stripes." And, "Why call ye me, Lord, Lord, and do not the things which I say?" And again, "But if the servant say in his heart, The Lord delayeth, and begin to beat his fellow-servants, and to eat, and drink, and to be drunken, his Lord will come in a day on which he does not expect Him, and shall cut him in sunder, and appoint his portion with the hypocrites." All such passages demonstrate the independent will of man, and at the same time the counsel which God conveys to him, by which He exhorts us to submit ourselves to Him, and seeks to turn us away from [the sin of] unbelief against Him, without, however, in any way coercing us.

Or, he teaches us to keep our lamps burning, by prayer and contemplation and spiritual love.

Just as our Lord Jesus Christ commands in the Gospels, thus directing: "Let not your lights be extinguished, and let not your loins be loosed. Therefore also be ye like men who wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately. Blessed are ye, when he shall make you sit down, and shall come and serve you. And if he come in the second, or in the third watch, ye are blessed." For consider, O virgins, when He mentions three watches of the night, and His three comings, He shadows forth in symbol our three periods of life, that of the boy, of the full-grown man, and of the old man; so that if He should come and remove us from the world while spending our first period, that is, while we are boys, He may receive us ready and pure, having nothing amiss; and the second and the third in like manner.

For He will be girded about His loins with righteousness.

Therefore, let us not be constantly with women, nor with maidens. For this is not profitable for those who truly wish to "gird up their loins." [Luke 12:35] For it is required that we love the sisters in all purity and chasteness, and with all curbing of thought, in the fear of God, not associating constantly with them, nor finding access to them at every hour.

We are servants because we have a Lord in our God. We ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth.

We ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth.

The Lord, having made His disciple free from excess, having released him from every worldly care and pride, and having thus made him light, now makes him also a servant. For whoever desires to serve must be light and nimble. Therefore He says: "Let your loins be girded," that is, always show yourselves ready for the works of your master, and "your lamps burning," that is, do not live in darkness and without discernment, but let the light of reason show you all that ought and ought not to be done. Thus, this world is night. Those girded at the loins are those leading the active life. For such is the garb of workers. They also need burning lamps. For in the active life the gift of discernment is also needed, that is, so that the worker may distinguish not only what ought to be done, but also how it ought to be done. For many did what was good, but did not do it well. Such people, although they were girded at the loins, since they were active, did not have burning lamps, that is, they did not have rational discernment, but fell either into pride or into another abyss of folly. Note also that first our loins are girded, then the lamps are lit. For first comes activity, then contemplation, which is the illumination of our mind. For the lamp, our mind, is then called burning when the light of God shines in it. Therefore, let us diligently exercise ourselves in virtue, so that we may have both our lamps burning, that is, the inner word and the spoken word — the inner one illuminating everything in the soul, and the spoken one shining on the tongue. For the inner lamp enlightens us, while the teaching and spoken word gives light to others.

Our Lord having taught His disciples moderation, taking from them all care and conceit of this life, now leads them on to serve and obey, saying, Let your loins be girded, that is, always ready to do the work of your Lord, and your lamps burning, that is, do not lead a life in darkness, but have with you the light of reason, showing you what to do and what to avoid. For this world is the night, but they have their loins girded, who follow a practical or active life. For such is the condition of servants who must have with them also lamps burning; that is, the gift of discernment, that the active man may be able to distinguish not only what he ought to do, but in what way; otherwise men rush down the precipice of pride. But we must observe, that He first orders our loins to be girded, secondly, our lamps to be burning. For first indeed comes action, then reflection, which is an enlightening of the mind. Let us then strive to exercise the virtues, that we may have two lamps burning, that is, the conception of the mind ever shining forth in the soul, by which we are ourselves enlightened, and learning, whereby we enlighten others.

And you be like men waiting for their lord, when he returns from the weddings. For the Lord went to the weddings, because rising from the dead and ascending into heaven, the new man united to himself the supreme multitude of angels. He then returns when he is now manifested to us through judgment. And well is it added concerning the waiting servants:

That when he comes and knocks, they may open to him immediately. For he comes when he approaches for judgment; indeed, he knocks when he indicates that death is near through the afflictions of illness. To whom we open immediately, if we receive him with love. For he does not want to open to the knocking judge who trembles to leave the body; and he fears to see the judge whom he remembers having scorned. But he who is secure in his hope and action opens to the knocking judge immediately, because he joyfully waits for the judge; when he recognizes the time of imminent death, he rejoices at the glory of the reward. Hence it immediately follows:

Second, with regard to the solicitude of expectation in the heart, he adds: And you yourselves like men waiting for their lord, when he shall return from the wedding, that is, when he shall come to judgment, descending from heaven. Whence Gregory: "The Lord went to the wedding when, after his resurrection, the new man joined to himself the multitude of Angels: he shall then return when through judgment he is manifested to us." Whence he ought always to be awaited by the good; Philippians 3: "We look for the Savior, the Lord Jesus Christ," etc. And this expectation is not vain: Proverbs 17: "The expectation of him who waits is a most pleasing gem"; nor is it drowsy: Psalm: "Wait for the Lord and act manfully."

And therefore he adds: That when he comes, "hastening to judgment," and knocks, through the scourge of infirmity, they may open to him at once, through intimate desire: Apocalypse 3: "Behold, I stand at the door and knock: if anyone shall open to me, I will enter in to him," etc. Bede: "He does not wish to open to the judge who knocks who, fearing to see him angered whom he despised, dreads to depart from the body. He opens who awaits the judge gladly and securely and rejoices at approaching death." Song of Songs 5: "The voice of my beloved knocking," and after: "I arose to open," etc.

And it should be noted here that this Gospel is read on the feasts of Confessors, because they are commended in a threefold manner, namely with regard to the avoidance of evil in the girding of the loins, and with regard to the doing of good in the carrying of lamps, and with regard to the expectation of the best in the likeness of men waiting for their lord; according to those three things which are said in Micah 6: "I will show you, O man, what is good: to do judgment," with respect to yourself, "and to love mercy," with respect to your neighbor, "and to walk solicitously with your God," with respect to God.

Finally, for this purpose, that desire may be perfectly enkindled, Christ must be awaited confidently: Habakkuk two: "If he should delay, wait for him, for he who is coming will come," etc. Likewise, he must be awaited joyfully: Proverbs ten: "The expectation of the just is joy," etc. Likewise, he must be awaited watchfully: Job fourteen: "All the days in which I now serve, I wait, until my change shall come." And in this way the servants await "their lord, when he returns from the wedding." Thus the blessed Confessors are perfectly praised, according to that passage in Titus two: "Let us live soberly and justly and piously in this age, awaiting the blessed hope and the coming of the glory of the great God," etc.

We should look for Christ's coming again from heaven. He will come in the glory of the Father with the holy angels. He has taught us saying that we must be like those who wait for their lord to return from the banqueting house, so that when he comes and knocks, they may open the door to him immediately. For Christ will return as from a feast. This plainly shows that God always dwells in festivals that are fitting for him. In heaven above, there is no sadness whatsoever since nothing can occasion grief. That heavenly nature is incapable of passion and of being affected by anything whatsoever of this kind.

Now consider that He comes from the wedding as from a festival, which God is ever keeping; for nothing can cause sadness to the Incorruptible Nature.

(Hom. 11. in Cant..) Or else, when the wedding was celebrated and the Church received into the secret bridal chamber, the angels were expecting the return of the King to His own natural blessedness. And after their example we order our life, that as they living together without evil, are prepared to welcome their Lord's return, so we also, keeping watch at the door, should make ourselves ready to obey Him when He comes knocking; for it follows, that when he cometh and knocketh, they may open to him immediately.

But even if both are practiced, it remains that whoever he is should reach toward the heavenly homeland by hope, and should not restrain himself from vices merely for the sake of this world's respectability. For even if he sometimes begins certain good things for the sake of respectability, he ought not to remain in that intention, nor seek the glory of the present world through good works, but should place all his hope in the coming of his Redeemer. Hence it is immediately added: "And be like men waiting for their lord, when he returns from the wedding." For the Lord went to the wedding because, rising from the dead and ascending into heaven, the new man joined to himself the heavenly multitude of angels. He returns when he is manifested to us through judgment.

(ubi sup.) But if a man has both of these, whosoever he be, nothing remains for him but that he should place his whole expectation on the coming of the Redeemer. Therefore it is added, And be ye like to men that wait for their Lord, when he will return from the wedding, &c. For our Lord went to the wedding, when ascending up into heaven as the Bridegroom He joined to Himself the heavenly multitude of angels.

(ubi sup.) For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward.

We ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth. And thus "to wait for our Lord," that is, Christ.

And we must be "like men waiting for the return of their... master... from the wedding." Who else is this Master but Christ Jesus? He, having assumed human nature as a bride and united it with Himself, made a wedding, cleaving to it in one flesh. And He does not make just one wedding, but many, for in heaven He daily betroths to Himself the souls of the saints, whom Paul or one like Paul presents to Him as pure virgins (2 Cor. 11:2). He returns from the heavenly wedding, perhaps openly before all, at the end of the world, when He comes from heaven in the glory of the Father, or perhaps invisibly and unexpectedly appearing at every season, at the end of each person's life in particular. Therefore, blessed is the one whom He finds girded about the loins, that is, ready to serve God through the active part of Christian wisdom, and having a burning lamp of word and discernment, not only doing good, but doing it well, and beyond that having received contemplation as a kind of lamp. For through the girding of the loins, the lamp of contemplation also becomes burning within us, and even two lamps, one inward and one brought outward.

Daily also in the heavens He betroths the souls of the Saints, whom Paul or another offers to Him, as a chaste virgin. (2 Cor 11:2.) But He returns from the celebration of the heavenly marriage, perhaps to all at the end of the whole world, when He shall come from heaven in the glory of the Father; perhaps also every hour standing suddenly present at the death of each individual.

Blessed are those servants whom the Lord will find watching when He comes. One watches who keeps the eyes of the mind open to the sight of the true light. One watches who fulfills by action what he has believed. One watches who drives the darkness of sluggishness and negligence away from himself. Hence Paul says: Awake to righteousness, and sin not (I Cor. XV). Hence he also says again: It is now the hour for us to rise from sleep (Rom. XIII). But let us hear what the Lord, upon His coming, will offer to those vigilant servants.

Amen, I say to you that He will gird Himself and have them sit at table, and He will come and serve them. He girds Himself, which means He prepares their reward; He has them sit at table, which means they are refreshed in eternal rest. Our sitting at table surely means resting in the kingdom. Wherefore the Lord again says: They will come and sit down with Abraham, Isaac, and Jacob (Matt. VIII). The Lord, passing by, ministers because He satisfies us with the illumination of His light. Truly, passing by, it is said, He returns from judgment to the kingdom. Or certainly, the Lord passes to us after judgment because He elevates us from the form of His humanity to the contemplation of His divinity. And His passing by is to lead us into the vision of His brightness, for when we see Him in humanity at judgment, we also see Him in divinity after judgment.

Blessed are those servants, etc. Here secondly he introduces the motive for vigilant watching, and this is twofold, namely the beatification of the watchful without failing and without any exception.

First, therefore, as regards the beatification of the watchful without failing, he says: Blessed are those servants whom, when the lord comes, he finds watching: Proverbs eight: "Blessed is the man who hears me and who watches at my gates daily"; and therefore Ecclesiasticus thirty-nine: "The just man will give his heart to watching at dawn," etc. Such ones the Lord declares blessed: Job eight: "If you rise at dawn and beseech the Almighty, he will immediately awake to you and will restore the dwelling of your justice in peace."

Therefore he adds: Amen I say to you, that he will gird himself, "preparing himself for recompense"; Psalm: "The Lord has reigned, he has clothed himself with beauty," etc. And he will make them recline, namely at the eternal banquet: Ezekiel thirty-four: "I will feed my sheep, and I will make them lie down."

And passing by, he will minister to them, through the most generous sharing. Passing by, that is, causing them to pass over: Sirach twenty-four: "Come over to me, all you who desire me," etc.; because from Christ and through Christ we pass over to Christ, namely from the glory of the body to the glory of the soul, and from this to the glory of the Godhead. On account of which he says in John ten: "I am the door; if anyone enters through me, he shall be saved"; and in the fourteenth chapter: "I am the way, the truth, and the life." But Christ is said to minister, because he will always give the substance of joy, of actual unfailing refreshment: Revelation seven: "They shall hunger no more, nor thirst anymore"; "for the Lamb who is in the midst of the throne shall rule them and lead them to the fountains of the waters of life." "Blessed therefore are those who are called to the marriage supper of the Lamb," Revelation nineteen: in which the spotless Lamb will be the bridegroom, the food, the lord, and the minister; the Psalm: "They shall be inebriated with the plenty of your house, and you shall give them to drink of the torrent of your pleasure." He himself will minister and invite, according to that passage of the Song of Songs five: "Eat, O friends, and drink and be inebriated, dearest ones."

When he comes and finds us girded, awake and our hearts enlightened, then he immediately will make us blessed. "He will gird his loins and serve them." By this, we learn that he will reward us proportionately. Since we are weary with toil, he will comfort us, setting before us spiritual banquets and spreading the abundant table of his gifts.

When then our Lord coming shall find us awake and girded, having our hearts enlightened, He will then pronounce us blessed, for it follows, Verily I say unto you, that he shall gird himself; from which we perceive that He will recompense us in like manner, seeing that He will gird Himself with those that are girded. (Isa. 11:5.)

He will then make them to sit down as a refreshment to the weary, setting before them spiritual enjoyments, and ordering a sumptuous table of His gifts.

And well is it added concerning the waiting servants: "That when he comes and knocks, they may open to him immediately." For the Lord comes when he hastens to judgment; he knocks when through the troubles of illness he indicates that death is near. We open to him immediately if we receive him with love. For he who trembles to depart from the body does not wish to open to the judge who knocks, and fears to see as judge him whom he remembers having despised. But he who is confident in his hope and work opens immediately to the one who knocks, because he awaits the judge joyfully; and when he recognizes that the time of approaching death has come, he rejoices in the glory of recompense. Hence it is immediately added: "Blessed are those servants whom the lord, when he comes, shall find watching." He watches who keeps the eyes of his mind open to behold the true light; he watches who preserves in action what he believes; he watches who repels from himself the darkness of torpor and negligence. Hence Paul says: "Awake, you righteous, and do not sin." Hence again he says: "It is now the hour for us to rise from sleep."

But let us hear what the coming Lord shows to his watchful servants: "Amen I say to you, that he will gird himself, and make them recline, and passing by will minister to them." He will gird himself, that is, he will prepare himself for recompense; and he will make them recline, that is, to be refreshed in eternal rest. For our reclining in the kingdom is to rest. Whence again the Lord says: "They will come and recline with Abraham, Isaac, and Jacob." But the Lord passing by ministers, because he satisfies us with the illumination of his light. And it is said "passing," when he returns from judgment to the kingdom. Or certainly the Lord passes by for us after the judgment, because he raises us from the form of humanity to the contemplation of his divinity. And his passing is to lead us into the vision of his glory, when him whom we perceive in humanity at the judgment, we also see in divinity after the judgment. For coming to judgment, he appears to all in the form of a servant, because it is written: "They will look upon him whom they pierced." But when the reprobate fall into punishment, the just are drawn to the glory of his brightness, as it is written: "Let the impious one be taken away, lest he see the glory of God."

(ubi sup.) For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward; and hence it is added, Blessed are the servants whom the Lord when he cometh shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who drives from himself the darkness of sloth and carelessness.

(Hom. 13. in Ev.) By which He girds Himself, that is, prepares for judgment.

(Hom. 13. in Ev.) But He is said to be passing over, when He returns from the judgment to His kingdom. Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a contemplation of His divinity.

"The pain of the stroke" means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: "And thou shall be confident in the Lord, and He will cause thee to pass over the whole earth, and feed thee with the inheritance of Jacob thy father." This is what the Lord declared: "Happy are those servants whom the Lord when He cometh shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they." Again John also says the very same in the Apocalypse: "Blessed and holy is he who has part in the first resurrection." Then, too, Isaiah has declared the time when these events shall occur; he says: "And I said, Lord, how long? Until the cities be wasted without inhabitant, and the houses be without men, and the earth be left a desert. And after these things the Lord shall remove us men far away, and those who shall remain shall multiply upon the earth." Then Daniel also says this very thing: "And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him." And lest the promise named should be understood as referring to this time, it was declared to the prophet: "And come thou, and stand in thy lot at the consummation of the days."

"Verily I say unto you that He shall make His chosen ones sit down, and He shall gird up His loins and shall go in and minister unto them." Be thou then at all times mindful of this table, that from the remembrance thereof thou mayest receive strength, and mayest be able to despise the natural table; for there is no man who would exchange the dainty table of the kingdom for the coarse and common table of the bread of wheat, and more than this the table of meats of the body is smaller and inferior in comparison to that spiritual table.

(Dion. in Ep. ad Tit.) The "sitting down" is taken to be the repose from many labours, a life without annoyance, the divine conversation of those that dwell in the region of light enriched with all holy affections, and an abundant pouring forth of all gifts, whereby they are filled with joy. For the reason why Jesus makes them to sit down, is that He might give them perpetual rest, and distribute to them blessings without number. Therefore it follows, And will pass over (transiens) and serve them.

For such a servant, the Lord Himself becomes a servant. For it is said: "and will seat them, and coming near, will serve them." God girds Himself because He does not pour out upon us the full abundance of His blessings, but restrains it. For who can contain God as He is? This is seen also in the Seraphim, who cover themselves from the surpassing nature of the Divine light (Isa. 6:2). The good servants He reclines upon a couch, that is, He gives them rest in all things. For just as one lying on a couch rests the entire body, so also in the age to come all the saints will be given rest in every respect. Here they find no rest for the body, but there, together with their souls, their bodies too, having become spiritual and divine and having inherited incorruption, will enjoy perfect repose, and God will be all in all of them (1 Cor. 15:28). The Lord "will serve" the worthy servants, rendering to them in equal measure. As they served Him, so He too will serve them, setting before them an abundant feast and bestowing the enjoyment of spiritual gifts.

Or, He will gird Himself, in that He imparts not the whole fulness of blessings, but confines it within a certain measure. For who can comprehend God how great He is? Therefore are the Seraphims said to veil their countenance, because of the excellence of the Divine brightness. It follows, and will make them to sit down; for as a man sitting down causes his whole body to rest, so in the future coming the Saints will have complete rest; for here they have not rest for the body, but there together with their souls their spiritual bodies partaking of immortality will rejoice in perfect rest.

That is, Give back to them, as it were, an equal return, that as they served Him, so also He will serve them.

(Severus.) Or, to the first watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who are below these. And the same must be supposed of the fourth, and if it should so happen also of the fifth. For there are different measures of life, and a good rewarder metes out to every man according to his deserts.

And if he comes in the second watch, or if he comes in the third watch, and finds them so, blessed are those servants. The first watch is the time of youth, that is, childhood. The second is adolescence or youth. As the sacred word says in one authority: Rejoice, young man, in your youth (Eccl. XI). But the third is understood as old age. Therefore, he who did not wish to be watchful in the first watch, let him at least guard the second, so that he who neglected to turn away from his wickedness in childhood may awaken to the paths of life at least in his youth. And he who did not wish to be watchful in the second watch, let him not lose the remedies of the third watch, so that he who did not awaken to the paths of life in his youth may at least come to his senses in old age. But to shake off the sloth of our mind, external losses are also deduced through analogy, so that by these the mind may be roused to self-guarding; for it is said:

Then, as regards beatitude without exception, he adds: And if he comes in the second watch, and if he comes in the third watch, and finds them so, blessed are those servants. And note here that by the three watches are understood three states of the present life, namely of childhood, youth, and old age. Whence the Gloss of Bede: "He calls them watches after the likeness of those keeping guard in the night. The first watch is the guardianship of childhood, the second is of youth, and the third of old age. If anyone has neglected to keep watch in childhood, let him not despair; if he has neglected in youth, let him at least come to his senses at last in old age, because the merciful Lord patiently awaits our repentance"; Isaiah thirty: "Therefore the Lord waits, that he may have mercy on you; and therefore he shall be exalted, sparing you, because the Lord is a God of judgment: blessed are all who wait for him."

And note that in Mark 13 four watches are indicated according to the manner of distinguishing hours among those keeping watch: "Watch," he says, "for you know not when the Lord will come: at evening, or at midnight, or at cockcrow, or in the morning." And by these watches are understood four states in which man exercises freedom of choice: the first and the last, and two intermediate ones; one is in advancement, and the other in decline. In this it is indicated that the Lord accepts our watchfulness at every hour without exception, but especially that which begins from childhood: Lamentations 3: "It is good for a man when he has borne the yoke from his youth"; and yet he does not refuse even the last stage of old age: whence it is said in Matthew 14 that "in the fourth watch of the night he came to the disciples walking upon the sea." At any hour, therefore, it is not useless but most useful to watch; below in chapter 21: "Watch, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of Man," etc.

We typically divide the night into three or four watches. The sentinels on the city walls, who watch the motions of the enemy, after being on guard three or four hours, deliver the watch and guard over to others. With us, there are three ages. The first is childhood. The second is youth. The third is old age. Now the first of these, in which we are still children, is not called to account by God but is deemed worthy of pardon, because of the innocence as yet of the mind and the weakness of the understanding. The second and the third—the periods of adulthood and old age—owe obedience and piety of life to God, according to his good pleasure. Whoever is found watching and well belted, whether by chance he is still young or has arrived at old age, shall be blessed. For he will be counted worthy of attaining to Christ's promises.

Our Lord knew the proneness of human infirmity to sin, but because He is merciful, He docs not allow us to despair, but rather has compassion, and gives us repentance as a saving remedy. And therefore He adds, And if he shall come in the second watch, &c. For they who keep watch on the walls of cities, or observe the attacks of the enemy, divide the night into three or four watches.

Of the first watch, however, he makes no mention, for childhood is not punished by God, but obtains pardon; but the second and third age owe obedience to God, and the leading of an honest life according to His will.

But what if servants are negligent in the first watch? For the first watch is the guarding of the first age. But even so, one should not despair or cease from good work. For the Lord, suggesting the patience of his long-suffering, adds: "And if he comes in the second watch, and if he comes in the third watch, and finds them so, blessed are those servants." For the first watch is the earliest time, that is, childhood. The second is adolescence or youth, which according to the authority of sacred Scripture are one, as Solomon says: "Rejoice, young man, in your adolescence." The third, however, is understood as old age. Therefore, he who was unwilling to keep watch in the first watch should guard at least the second, so that he who neglected to turn from his wickedness in childhood may awaken to the ways of life at least in the time of youth. And he who was unwilling to watch in the second watch should not lose the remedies of the third watch, so that he who did not awaken to the ways of life in youth may at least come to his senses in old age. Consider, dearest brothers, that the mercy of God has enclosed our hardness. There is nothing left for a person to find as an excuse. God is despised, and he waits; he sees himself scorned, and he calls back; he receives injury from contempt of himself, and yet he still promises rewards to those who eventually return. But let no one neglect this long-suffering of his, because he will demand justice at the judgment all the more strictly, the longer the patience he extended before the judgment. For Paul says about this: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up wrath for yourself on the day of wrath and revelation of the just judgment of God." About this the Psalmist says: "God is a just judge, strong and long-suffering." For about to call him long-suffering, he first said just, so that you may know that he whom you see patiently bearing the sins of transgressors for a long time will also at some point judge strictly. About this it is said through a certain wise man: "For the Most High is a patient rewarder." He is called a patient rewarder because he both endures and repays the sins of men. For those whom he tolerates for a long time so that they may convert, if they do not convert, he condemns more harshly.

(ubi sup.) The first watch then is the earliest time of our life, that is, childhood, the second youth and manhood, but the third represents old age. He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second, let him not lose the remedies of the third watch, that he who has neglected conversion in childhood, may at least in the time of youth or old age recover himself.

By "the second and third watch" you may understand different times of our life. I will explain with an example. Just as he who does not sleep "in the second and... third watch" is considered the most vigilant, for these hours of the night especially bring sleep upon people, and the deepest sleep at that: so understand, if you will, that in the various conditions of our life there are times which, if we are found watchful during them, make us blessed. Has someone seized your property? Have your children died? Has someone slandered you? If in such circumstances you were found watchful before God and Master and did not allow yourself to do anything contrary to His commandments, then He has truly found you watchful "in the second and... third watch," that is, in a difficult time, in which careless souls fall and fall asleep with the sleep of death.

Or since the watches are the hours of the night which lull men to sleep, you must understand that there are also in our life certain hours which make us happy if we are found awake. Does any one seize your goods? Are your children dead? Are you accused? But if at these times you have done nothing against the commandments of God, He will find you watching in the second and third watch, that is, at the evil time, which brings destructive sleep to idle souls.

But know this, that if the master of the house had known at what hour the thief would come, he would have watched and would not have allowed his house to be broken into. From this preceding analogy, an exhortation is also implied when it is said:

But know this, etc. Here thirdly he subjoins an incitement to watchfulness, which he introduces in this manner, namely by proposing a parabolic example and by concluding with the principal intent.

As to the first, therefore, he sets forth the parabolic example when he says: But know this, that if the householder knew at what hour the thief would come, he would certainly watch, namely for the guarding of the house, lest the thief stealthily carry something away.

Therefore he says: And he would not suffer his house to be broken into. And if he always held the hour suspect, he would never leave his house without a guard; otherwise he would manage the care of the household not wisely but foolishly. An example concerning Ishbosheth, of whom it is read in 2 Kings 4 that "Ishbosheth was sleeping upon his bed at midday. And the doorkeeper, cleaning wheat, fell asleep. But Rechab and Baana his brother entered the house secretly and struck him in the groin and fled." So also spiritually it happens to him who neglects to guard his house watchfully; whence Gregory says: "While the doorkeeper sleeps, Ishbosheth is slain, because when the solicitude of discernment has ceased, it opens a path for evil spirits to slay the soul." And therefore the spiritual man on the contrary says that word of Isaiah 21: "Upon the watchtower of the Lord I stand, standing continually by day, and upon my watch I stand throughout the nights"; and therefore 1 Peter, last chapter: "Be sober and watch, because your adversary," etc.

But to shake off the sloth of our mind, even external losses are brought forward through a comparison, so that through these the soul may be roused to guard itself. For it is said: "Know this, that if the master of the house knew at what hour the thief was coming, he would certainly watch and would not allow his house to be broken into." For while the master of the house is unaware, the thief breaks into the house, because while the spirit sleeps from guarding itself, unforeseen death coming bursts into the dwelling of our flesh, and slays as if sleeping the one it found as master of the house, because when the spirit fails to foresee the coming losses, death snatches him unknowing to punishment. But he would resist the thief if he were watching, because being on his guard against the coming of the judge who secretly seizes the soul, he would meet him by repenting, lest he perish impenitent.

(ubi sup.) But to shake off the sloth of our minds, even our external losses are by a similitude set before us. For it is added, And this know, that if the goodman of the house had known what hour the thief would come.

(Hom. 13. in Ev.) Or else; unknown to the master the thief breaks into the house, because while the spirit sleeps instead of guarding itself, death comes unexpectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because being on his guard against the coming of the Judge, who secretly seizes his soul, he would by repentance go to meet Him, lest he should perish impenitent.

In the next parable also he makes a flagrant mistake, when he assigns to the person of the Creator that "thief, whose hour, if the father of the family had only known, he would not have suffered his house to be broken through." How can the Creator wear in any way the aspect of a thief, Lord as He is of all mankind? No one pilfers or plunders his own property, but he rather acts the part of one who swoops down on the things of another, and alienates man from his Lord.

So then, it is necessary to be watchful. For we are like the master of a house. If he does not sleep, the thief cannot steal anything from his possessions; but if he is drowsy, the thief will take everything and leave. Some understand here by the thief the devil, by the house the soul, and by the master of the house man. However, such an understanding does not seem to fit the connection of the discourse. Here the coming of the Lord is likened to a thief, on account of its unexpectedness, as one of the apostles also says: "the day of the Lord comes as a thief in the night" (2 Pet. 3:10).

Some understand this thief to be the devil, the house, the soul, the goodman of the house, man. This interpretation, however, does not seem to agree with what follows. For the Lord's coming is compared to the thief as suddenly at hand, according to the word of the Apostle, The day of the Lord so cometh as a thief in the night. (1 Thess. 5:2.) And hence also it is here added, Be ye also ready, for the Son of man cometh at an hour when ye think not.

What is the mark of a Christian? It is to watch daily and hourly and to stand prepared in that state of total responsiveness pleasing to God, knowing that the Lord will come at an hour that he does not expect.

Therefore you also be ready, for the Son of Man is coming at an hour you do not expect. For while the master of the house is unaware, the thief breaks into the house: because while the spirit sleeps, neglecting self-guarding, an unexpected death comes, breaks into the dwelling of our flesh, and if it finds the master of the house sleeping, it kills. For when the spirit does not foresee future harms, death snatches it unaware to punishment. The master would resist the thief if he kept watch, because by anticipating the coming of the judge who secretly takes the soul, he would confront him by repenting, lest he perish impenitent. Our Lord wanted the final hour to be unknown to us so that it always might be suspected, and since we cannot foresee it, we may always be prepared for it.

Then he concludes the principal intention. And you also be ready, for at an hour you do not expect, the Son of man will come. The Gloss: "The Lord always wished the last hour to be unknown, so that it might always be suspected, and we might always prepare ourselves for it." Hence Matthew twenty-four: "Of that day and hour no one knows" etc.; and First Thessalonians five: "The day of the Lord will come as a thief in the night"; and after: "But you, brethren, are not in darkness, that that day should overtake you as a thief"; and Ecclesiastes nine: "Man does not know his end, but as fish are caught with a hook, so are men seized in an evil time." So also those who do not prepare themselves: therefore it is said in Sirach five: "Do not delay to turn to the Lord, and do not defer from day to day: for his wrath will come suddenly, and in the time of vengeance he will destroy you." Hence Alcuin: "It is a dissolute thought to think of tomorrow's conversion and to neglect today's." And Seneca: "Every day of our life ought to be ordered as the last." On this account, therefore, so that we might always be ready, the Lord willed that we be ignorant of the hour of death and the day of judgment. "For nothing is more certain than death, and nothing is more uncertain than the hour of death"; therefore Sirach thirty-eight: "Remember my judgment; for so also shall yours be: yesterday for me, and today for you"; and concerning the hour of judgment it is said in Matthew twenty-five: "At midnight a cry was made: Behold, the bridegroom comes"; and after: "Those who were ready entered with him to the wedding, and the door was shut." Gregory: "O if one could taste with the palate of the heart, what wonder the bridegroom comes! holds, what sweetness they entered with him to the wedding! what bitterness, the door was shut!"

Our Lord willed that the final hour be unknown to us so that it might always be regarded with suspicion, so that since we cannot foresee it, we might prepare ourselves for it without ceasing. Therefore, my brothers, fix the eyes of your mind upon the condition of your mortality; prepare yourselves for the coming Judge through daily weeping and lamentation. And since certain death awaits all, do not think about the uncertain provision of temporal life. Let not the care of earthly things weigh you down. For however great the masses of gold and silver that surround the flesh, however precious the garments in which it is clothed, what is it other than flesh? Therefore do not consider what you have, but what you are. Do you wish to hear what you are? The prophet declares, saying: "Truly the people are grass." For if the people are not grass, where are those who celebrated with us the feast of blessed Felix's birthday a year ago, which we celebrate today? O how many and how great were the thoughts they had about provision for the present life, but when the moment of death crept upon them, they were suddenly found in those circumstances they had been unwilling to foresee, and they lost all the temporal things at once which, having been gathered together, they seemed to hold securely. If therefore the multitude of the human race that has passed flourished in the flesh through birth and withered to dust through death, it was evidently grass. Since therefore the hours flee with their moments, act, dearest brothers, so that they may be retained in the reward of good work. Hear what the wise Solomon says: "Whatever your hand is able to do, work at it earnestly, for there will be neither work, nor knowledge, nor reason, nor wisdom in the underworld, to which you are hastening." Since therefore we do not know the time of coming death, and after death we cannot work, it remains that before death we seize the time that has been granted. For thus, yes thus, death itself when it comes will be conquered, if before it comes it is always feared.

(Hom. 13. in Ev.) But the last hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it.

And here too, look how the Lord explains who the thief is. "Therefore be ready, you also," He says, "for the Son of Man is coming at an hour you do not expect." Some say that by those watching in the first watch are understood those who are more attentive than the rest, by those watching in the second watch — those who are inferior to them, and by those watching in the third watch — those who stand lower even than these. And others explained the watches as referring to different ages of life: the first to youth, the second to manhood, and the third to old age. Thus, blessed is he who at whatever age he may be found is watching, and not negligent with regard to virtue.