4 Third Day of the Trinity

"Go," He said, "and tell John what you have seen and heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and, which is no less important, the poor have the Gospel preached to them." Either the poor in spirit, or certainly the poor in wealth, so that there is no distinction in preaching between the noble and the common, the rich and the needy. These things display the rigor of the Master and attest to the truth of the Teacher, as all are equal in His sight who can be saved. As He said:

And what is not less than these, the poor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference between the rich and the poor. These things prove the faith of the Master, when all who can be saved by Him are equal.

Second, he responds to the questioner by declaring the wonders seen and heard by the disciples; on account of which he says: And answering he said to them: Go and report to John what you have heard and seen, because, as is said in Tobit twelve, "it is honorable to reveal and confess the works of God." He commands them to declare what they have seen and heard, because these two senses show us very many distinctions, so that in this the more perfect faith of John is shown, who believed by hearing alone, than that of those who saw and believed, according to that word in John twenty concerning Thomas, to whom it is said: "Because you have seen me, Thomas, you have believed. Blessed are they who have not seen and have believed."

Moreover, he commands them to narrate the wonders, which are indeed the principal miracles on account of their impossibility with respect to created power, such as the restoration of sight, the rectification of gait, the cleansing of the whole body, the repair of hearing, the restoration of life, and the relief of poverty. As regards the restoration of sight, he says: The blind see: Isaiah thirty-five: "Then the eyes of the blind shall be opened," namely at the coming of Christ: John nine: "From the beginning of the world it has not been heard that anyone opened the eyes of one born blind." As regards the rectification of gait, it is said: The lame walk: Micah four: "In that day I will gather her that limps, and her whom I had cast out, I will collect"; Isaiah thirty-five: "Then shall the lame leap like a deer, and the tongue of the mute shall be opened." As regards the cleansing of the whole body, it is said: Lepers are cleansed, as below in chapter seventeen ten lepers are read to have been cleansed, and as is said in Job fourteen: "Who can make clean what is conceived of unclean seed? Is it not you alone?" You therefore, who do this, are the one who is to come. As for the opening of hearing, it is added: The deaf hear. Isaiah thirty-five: "The ears of the deaf shall be opened," namely at the coming of Christ, according to that passage of Mark seven: "He has done all things well: he has made both the deaf to hear and the mute to speak." — As for the restoration of life, it is said: The dead rise again, according to that passage of Ezekiel thirty-seven: "You shall know that I am the Lord, when I shall have opened your graves and brought you forth from your tombs and given my spirit in you, and you shall live," and this is at the coming of Christ; John five: "The hour comes, and now is, when the dead shall hear the voice of the Son of God."

Lastly, as for the relief of destitution, it is added: The poor have the Gospel preached to them, that is, they are proclaimed and exalted through the Gospel; which is evident, because the discourse of the Lord began with the commendation of the poor: Matthew five: "Blessed are the poor," and above in chapter six. And this was a certain sign of the coming of Christ, according to that passage of Isaiah twenty-nine: "The poor among men shall exult in the Holy One of Israel"; because, as it is said in the last chapter of Isaiah, "To whom shall I look but to the poor little one, contrite in spirit," etc. And James two: "Has not God chosen the poor in this world," etc.; because of Christ himself it was said: "He shall spare the poor and needy and shall save the souls of the poor"; and afterward: "And their name shall be honorable before him." And it was a great wonder that the name of the poor should become honorable and lovable and worthy of proclamation — which came about only through Jesus, who made himself poor in order to enrich and honor us who are poor; Second Corinthians eight: "You know the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich."

And note that he says The poor have the Gospel preached to them rather than virgins or the obedient, because poverty is the foundation of evangelical perfection. For the foundation of the city of Babylon is avarice, according to that passage of First Timothy, the last chapter: "The root of all evils is covetousness"; and "pride is the beginning of all sin," as it is said in Ecclesiasticus ten; so poverty of spirit, which includes the opposite of both, namely poverty and humility, is the foundation of evangelical perfection; it is also the consummation of the same, according to that passage of Second Corinthians eight: "Their most profound poverty abounded unto the riches of their simplicity."

And note that poverty is to be proclaimed in the Gospel and is worthy of preaching on account of ten most excellent dignities. First, on account of the understanding of one's own weakness. Lamentations three: "I am the man who sees my poverty," etc.; against which, concerning the rich man, Revelation three: "You say: I am rich and made wealthy and have need of nothing, and you know not that you are wretched," etc. Second, on account of the excellence of gratuitous virtue: Second Corinthians 8: "The most profound poverty etc."; and Genesis 41: "The Lord has made me to grow in the land of my poverty." Third, on account of the abundance of interior gladness: Isaiah 29: "The poor among men shall exult in the Holy One of Israel"; and in the Psalm: "Let the poor see and be glad; seek God, and your soul shall live." Fourth, on account of the fullness of abounding sufficiency: Tobit 5: "Our poverty was sufficient for us" etc.; and again Proverbs 12: "Better is a poor man who suffices for himself than one who boasts and lacks bread"; on the contrary, Sirach 14: "The eye of the covetous is insatiable." Fifth, on account of the safeguard of heavenly protection: Proverbs 22: "Do not do violence to the poor because he is poor, nor crush the needy at the gate, for the Lord will judge his cause and will pierce those who have pierced him"; Job 5: "He will save the needy from the sword of their mouth and the poor from the hand of the violent"; and the Psalm: "The Lord has become a refuge for the poor, a helper in due times, in tribulation."

Sixth, on account of the good pleasure of divine acceptance: Isaiah, the last chapter: "Upon whom shall I look but upon the poor little one" etc.; and in the Psalm: "His eyes look upon the poor"; and Sirach 11: "There is a man who is feeble"; "and abounding in poverty, and the eye of God has looked upon him for good and has raised him up from his lowliness." Seventh, on account of the condescension of paternal piety: the Psalm: "This poor man cried out, and the Lord heard him"; again: "Because of the misery of the destitute and the groaning of the poor, now I will arise"; and again: "He will spare the poor and the needy." Eighth, on account of the eminence of judicial authority: Job 36: "He does not save the wicked, and he grants judgment to the poor"; Matthew 19: "You who have left all things shall sit upon thrones" etc. Ninth, on account of the evidence of proven perfection: Isaiah 48: "I have chosen you in the furnace of poverty"; and Revelation 2: "I know your tribulation and your poverty, but you are blasphemed by those who say they are Jews and are not, but are the synagogue of Satan" etc. Tenth, on account of the excellence of royal preeminence: James 2: "Has not God chosen the poor of this world as heirs of the kingdom which God has promised to those who love him?" Matthew 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." — If therefore the class of the poor is the most despised and the class of the rich the most exalted, it is a most excellent miracle that the poor are evangelized as kings.

Here see I pray the beautiful art of the Saviour's management. For He does not simply say, I am; though had He so spoken, it would have been true: but He rather leads them to the proof given by the works themselves, in order that having accepted faith in Him on good grounds, and being furnished with knowledge from what had been done, they might so return to him who sent them. "For go, He says, tell John the things that ye have seen and heard." For ye have heard indeed, He says, that I have raised the dead by the all-powerful word, and by the touch of the hand: ye have seen also, while ye yourselves stood by, that those things that were spoken of old time by the holy prophets are accomplished: the blind see, the lame walk, the lepers are cleansed, and the dumb hear, and the dead arise, and the poor are preached unto. All these things the blessed prophets had before announced, as about in due time to be wrought by My hands. If then I bring to pass those things that were prophecied long before, and ye are yourselves spectators of them, return and tell those things which ye have seen with your own eyes accomplished by My might and ability, and which at various times the blessed prophets foretold.

He said not positively to them I am he, but rather leads them to the certainty of the fact, in order that receiving their faith in Him, with their reason agreeing thereto, they might return to him who sent them. Hence He made not answer to the words, but to the intention of him who sent them; as it follows, And Jesus answering said unto them, Go your way, and tell John what things you have seen and heard: as if He said, Go and tell John the things which ye have heard indeed through the Prophets, but have seen accomplished by Me. For He was then performing those things which the Prophets prophesied He would do; that is of which it is added, For the blind see, the lame walk.

Or else, He wished by this to show that whatever was passing in their hearts, could not be hid from His sight. For they were those who were offended at Him.

Christ would work miracles and teach as soon as he came to well-known sections of his own country, and this had been foretold.Isaiah went on to tell of other marvels and showed how Christ cured the lame, and how he made the blind to see and the mute to speak. "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped." After that he spoke of the other marvels: "Then shall the lame man leap like a hart, and the tongue of the dumb sing for joy." This did not happen until his coming.

These are also the words of Elias, saying, The Lord himself shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart. (Isa. 35:4-6.)

But still these are but slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death and burial. Hence He adds, And blessed is he who shall not be offended in me. For the cross may cause offence, even to the elect. But there is no greater testimony than this of a divine person. For there is nothing which seems to be more surpassing the nature of man than that one should offer Himself for the whole world.

"And blessed is he who does not take offense at me." He reprimands John's messengers, who did not believe He was the Christ, for their scandal of unbelief, and He explains to John what he had asked, that God brings salvation, and the Lord delivers from death (Psalm 67). For, when so many signs and mighty deeds have been seen, no one could take offense but rather marvel. Yet the mind of the unfaithful bore a great scandal when they saw Him die even after so many miracles. So what does it mean to say: "Blessed is he who does not take offense at me," except to openly indicate the rejection of His death and humility? As if He were plainly stating: "Indeed, I do wondrous things, but I do not disdain to endure contempt. Therefore, since I follow in death, it is greatly necessary for people to be cautious, lest they despise in me the death they revere in signs."

Finally, however, he responds to every one who contradicts, suppressing rash judgments, which cast men headlong into various scandals. On account of which he adds: And blessed is he who shall not be scandalized in me, that is, who shall not have judged me to be a mere man and not God, in consideration of the weakness assumed: which indeed was very difficult, nay impossible, for one who did not believe: whence First Corinthians 1: "We preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." But some were scandalized on account of weakness, as were the disciples: Matthew 26: "You will all suffer scandal in me this night"; but some from malice, as the scribes and Pharisees, according to that of Matthew 15: "Do you know that the Pharisees, when they heard this word, were scandalized?" Whence this is a general instruction for all who wish to know Christ, that on account of the infirmities which he suffered, they should not fall into scandal, according to that of Isaiah 8: "Sanctify the Lord of hosts himself, and he shall be to you for sanctification; but for a stone of stumbling and for a rock of scandal to the two houses of Israel, and for a ruin to the inhabitants of Jerusalem." And therefore he rightly calls such a one blessed, because he avoids the danger of error and arrives at the light of truth, as Peter, to whom it is said in Matthew 16: "Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you," etc.

"And blessed is he who is not offended in me!" The Jews were indeed offended, either as not knowing the depth of the mystery or because they did not seek to know the mystery. Every part of the inspired Scripture announced beforehand that the Word of God would humble himself to emptiness and be seen on earth. This plainly refers to when he was as we are and would justify by faith every thing under heaven. Although Scripture prophesied all this, they stumbled against him, struck against the rock of offense, fell, and were ground to powder. Although they plainly saw him clothed with unspeakable dignity and surpassing glory, by means of the wondrous deeds he performed, they threw stones at him and said, "Why do you, being a man, make yourself God?" In answer to these things Christ rebuked the immeasurable infirmity of their intellect and said, "If I do not the works of my Father, believe me not; but if I do, then though you believe not me, believe my works." Blessed is he who does not stumble against Christ, that is, he who believes him.

But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed is he who is not scandalized in me," except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer humble things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs.

When he had forewarned the disciples of John that they should believe in the Lord's cross, as they were returning, he turned to the crowds and began to provoke the poor to virtue; so that they, exalted in heart, unstable in mind, weak in counsel, might prefer things that are beautiful but fleeting to things that are useful and eternal. But instead they should take up the cross with a humble spirit rather than extol the decorations of this world; and as if they were blessed in their poverty, willingly exchange the life of the body for immortal glory. Therefore, it is not in vain that the persona of Saint John is praised here, who, disregarding idleness, did not change the form of justice for the fear of death, but rather preferred the love of life.

'What,' he said, 'did you go out into the wilderness to see? The world seems to be compared to a desert, still uncultivated, still barren, still infertile, into which the Lord denies that we should go forth, so that we might consider the men inflated in mind and empty in internal virtue, and boasting with fragile worldly glory, as a certain example and image for us to imitate: those who are subject to the storms of this world, stirred by the unstable life, and rightly compared to a reed; in whom there is no fruit of solid righteousness; who, covered with lengthy robes, entangled with knots, resound with empty noise of their mouth, with no benefit to themselves, with frequent stumbling, internally empty, externally appearing beautiful.' We are reeds, rooted in no more stable nature. And if a light breeze of favorable success blows, we beat the nearby ones with a wandering motion: unable to support, eager to harm. Reeds love rivers, and we delight in the flowing and transient world.

However, if someone uproots this reed from the earth and plants it in the garden, and removes any excess, stripping off the old man with his actions, and tempers himself with the handwriting of a fast-writing scribe, it begins not to be a reed, but a pen, which imprints the precepts of celestial Scriptures in the depths of the mind, and inscribes them on the tablets of the heart. Concerning this pen, you have what is said: My tongue is the pen of a fast-writing scribe (Psalm 45:2), which some want to refer to Christ. Therefore, in one place both the word and the pen, and the scribe are read. The word, because it sprang forth from the mysterious birth of the Father: 'My heart hath uttered a good word' (Psalm xlv, 1). The pen, because the flesh of Christ expressed the line of paternal will, and fulfilled the divine commandments by the outpouring of sacred blood. The scribe, because with his pen he revealed to us the mysteries of the paternal disposition through a certain distinctness, either of the Old and New Testament, or of divinity and flesh.

Imitate this pen according to the temperament of your flesh. And dip your pen, that is, your flesh, not in ink, but in the spirit of the living God, so that what you write may be eternal. With such a pen, Paul wrote that letter, of which he said: 'You are our letter . . . written not with ink, but with the spirit of the living God' (2 Corinthians 3:2-3). Dip your flesh in the blood of Christ, as it is written: 'That your foot may be dipped in blood' (Psalm 68:24). And so, let the imprint of your soul and the step of your mind be marked with unwavering confession of the crucifixion of the Lord. Immerse your flesh in the blood of Christ, if you want to wash away vices, erase sins, and bear the death of Christ in your own flesh, as the Apostle says: Carrying about in the body the dying of Jesus Christ (II Cor. IV, 10).

Not unmeaningly then is the character of John praised there, who preferred the way of righteousness to the love of life, and swerved not through fear of death. For this world seems to be compared to a desert, into which, as yet barren and uncultivated, the Lord says we must not so enter as to regard men puffed up with a fleshly mind, and devoid of inward virtue, and vaunting themselves in the heights of frail worldly glory, as a kind of example and model for our imitation. And such being exposed to the storms of this world, and tossed to and fro by a restless life, are rightly compared to a reed.

(Simeon) Now these things were spoken by our Lord after the departure of John's disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer.

And when John's messengers had departed, He began to speak to the crowds about John. Because the surrounding crowd did not understand the mystery of the question and thought that John doubted Christ, whom he had pointed out, to clarify that John had not questioned for his own sake but for his disciples, He added to John's praise.

Why did you go out into the desert? To see a reed shaken by the wind? He indicated this, not by asserting, but by denying. For a reed is, immediately upon being touched by the air, bent to one side. And what is designated by the reed if not a carnal mind, which, as soon as it is touched by favor or reproach, inclines to any direction? For if an aura of favor blows from a human mouth, it is glad, is exalted, and bends itself entirely to the grace. But if the wind of detraction bursts forth from where the breeze of praise was coming, immediately it inclines this as if to the other side to the force of fury. But John was not a reed shaken by the wind, for neither did favor make him gentle, nor did anyone's anger make him harsh; neither did he know how to be elevated by prosperity nor to be inclined by adversity.

But why did you go out to see? A man dressed in soft garments? Behold, those who are in precious clothing and in luxury are in the houses of kings. For John is described as having been clothed in camel's hair. Therefore, he says, not those who endure hardships for God but those who avoid hardships and give themselves only to exterior things, seeking the softness and pleasure of the present life, do not fight for the heavenly kingdom but for the earthly one. Let no one, therefore, think that there is no sin in luxury and pursuit of clothing because if this were not a fault, by no means would the Lord have praised John for the roughness of his clothing. Although this, that John was said not to be dressed in soft garments, can be understood differently through symbolic interpretation. For he was not dressed in soft garments because he did not indulge the life of sinners with gentleness but rebuked them with the vigor of harsh invective, saying: "Brood of vipers, who warned you to flee from the wrath to come?" (Luke III).

But why did you go out to see? A prophet? Yes, I tell you, and more than a prophet. For the role of a prophet is to tell what is to come, not also to reveal it. Therefore John is more than a prophet, because he not only foretold by running before Him but also announced by showing Him.

And when they had departed etc. Above he confirmed the testimony of John through the evidence of truth in himself; here secondly he confirms it through the evidence of virtue in John who testified. Moreover, the prerogative of virtue is shown to have been fourfold in John: first, namely, as regards the merit of life; second, as regards the office of teaching; third, as regards the gift of grace; fourth, as regards the proclamation of renown. As regards the first, it should be noted that the merit of life is commended in John in two ways: first, as regards constancy in the face of difficulties; second, as regards abstinence in respect of pleasurable things.

There is therefore first introduced a commendation of the constancy of John in the absence of the disciples: on account of which he says: And when the messengers of John had departed, having obtained the resolution of the question, returning as good messengers to him by whom they had been sent: concerning whom Job thirty-eight says: "Will you send forth lightnings, and will they go, and returning say to you: We are here?" In their absence John ought to be praised, so that the praise may be shown to be true, not adulatory: therefore it is said: He began to speak about John to the crowds: he began indeed to praise him to the crowds, lest John should seem to have sent his disciples to Christ out of doubt.

Therefore he begins to commend him for constancy: What did you go out into the desert to see? A reed shaken by the wind? As if to say: John is not like a reed, so as to tremble and be shaken by any impulse, but strong and fixed in faith and in all goodness: according to what James one says: "Let him ask in faith, nothing wavering: for he who wavers is like a wave of the sea, which is moved and carried about by the wind." "But a double-minded man is inconstant in all his ways." Such truly is a reed, but John was not such, since he was most holy, since it is said in Ecclesiasticus twenty-seven: "A holy man remains in wisdom like the sun: for a fool is changed like the moon." Such are all the Saints, according to that passage in Ephesians four: "Let us not be little children, tossed about and carried around by every wind of doctrine in the wickedness of men." Therefore Paul entreated in Second Thessalonians two: "We beseech you, brethren, by the coming of our Lord Jesus Christ, that you be not quickly moved from your understanding." But whoever wishes to attain this constancy must leave the world and go out to John in the desert, according to what is said in First Maccabees two: "Mattathias cried out with a loud voice: Everyone who has zeal for the Law, let him go out after me"; and it follows that "many went out into the desert."

(ubi sup.) The Lord, knowing the secrets of men, foresaw that some would say, If until now John is ignorant of Jesus, how did lie show Him to us, saying, Behold the Lamb of God, which taketh away the sins of the world? To quench therefore this feeling which had taken possession of them, He prevented the injury which might arise from the offence, as it follows, And when the messengers of John were departed, he began to speak unto the people concerning John, what went ye out for to see? A reed shaken in the wind? As if He said, Ye marvelled at John the Baptist, and oftentimes came to see him, passing over long journeys in the desert; surely in vain, if you think him so fickle as to be like a reed bending down whichever way the wind moves it. For such he appeal's to be, who lightly avows his ignorance of the things which he knows.

But after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things.

John was also greatest among those that are born of women because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come.

(Hom. 37. in Matt.) By each of these sayings He shows John to be neither naturally nor easily shaken or diverted from any purpose.

(non occ.) But you went not out into the desert, (where there is no pleasantness,) leaving your cities, except as caring for this man.

And although very many become effeminate by the use of softer garments, yet here other garments seem to be meant, namely, our mortal bodies, by which our souls are clothed. Again, luxurious acts and habits are soft garments, but those whose languid limbs are wasted away in luxuries are shut out of the kingdom of heaven, whom the rulers of this world and of darkness have taken captive. For these are the kings who exercise tyranny over those who are their fellows in their own works.

(ubi sup.) We have also an infallible testimony to John's way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, But what went ye out for to see? A man clothed with soft raiment? Behold they who are gorgeously apparelled, and live delicately, are in kings' houses. By being clothed with soft raiment, he signifies men who live luxuriously.

Secondly, there is added the commendation of John's abstinence with respect to pleasurable things; on account of which he says: But what did you go out to see? that is, to consider: A man clothed in soft garments? as if to say: no. For John, most holy, was a stranger to all softness of carnality, as is said in Matthew 3: "Now John had a garment of camel's hair, and his food was locusts." He was truly of the number of evangelical men, in whose person it is said in 1 Timothy 6: "Having food and wherewith to be covered, let us be content with these"; wherewith to be covered he says, not: wherewith to be adorned. Bernard to Eugenius: "The Apostles were mighty in battle, not soft in silk; and if you are a son of the Apostles and Prophets, do you likewise." But whoever wishes to do this must forsake the world and go out into the desert with John. — On account of which he adds: Behold, those who are in costly apparel and in delicacies are in the houses of kings: as if to say: costly apparel and a luxurious life belong to worldly men, not to spiritual men and Christians. Whence in 1 Peter 3 it is said of women: "Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold and silver, or the putting on of apparel." On which Gregory says: "Let no one think that there is no sin in the wearing of costly garments. Consider what fault it is that even men should desire that from which the pastor of the Church took care to prohibit even women." For costly garments of this kind are carnal and luxurious, but in delicacies the spiritual life is imperiled; whence 1 Timothy 5: "The widow who lives in delicacies is dead while living"; Jeremiah 31: "How long will you be dissolved in delicacies, O wandering daughter"? Moreover, costly and luxurious garments of this kind are customarily an occasion of vainglory; and therefore he adds: They are in the houses of kings: concerning which Sirach 11: "Never glory in clothing, nor exalt yourself in the day of your honor."

Accordingly, deriding those who are clothed in luxurious garments, He says in the Gospel: "Lo, they who live in gorgeous apparel and luxury are in earthly palaces." He says in perishable palaces, where are love of display, love of popularity, and flattery and deceit. But those that wait at the court of heaven around the King of all, are sanctified in the immortal vesture of the Spirit, that is, the flesh, and so put on incorruptibility.

(ubi sup.) How then could a religious strictness, so great that it subdued to itself all fleshly lusts, sink down to such ignorance, except from a frivolity of mind, which is not fostered by austerities, but by worldly delights. If then ye imitate John, as one who cared not for pleasure, award him also the strength of mind, which befits his continence. But if strictness no more tends to this than a life of luxury, why do you, not respecting those who live delicately, admire the inhabitant of the desert, and his wretched garment of camel's hair.

But still more is added about the description of him: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." For John is described as having been clothed in woven camel's hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in the houses of kings," except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: "Not in costly apparel." Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women.

Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from the wrath to come?" Hence it is also said through Solomon: "The words of the wise are like goads, and like nails driven deep." For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them.

(Hom. 29. in ep. ad Heb.) But a soft garment relaxes the austerity of the soul; and if worn by a hard and rigorous body, soon, by such effeminacy, makes it frail and delicate. But when the body becomes softer, the soul must also share the injury; for generally its workings correspond with the conditions of the body.

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.

For whether He speaks of any "least person" by reason of his humble position, or of Himself, as being thought to be less than John-since all were running into the wilderness after John rather than after Christ ("What went ye out into the wilderness to see? " )-the Creator has equal right to claim as His own both John, greater than any born of women, and Christ, or every "least person in the kingdom of heaven," who was destined to be greater than John in that kingdom, although equally pertaining to the Creator, and who would be so much greater than the prophet, because he would not have been offended at Christ, an infirmity which then lessened the greatness of John.

But "what manner of man is this? for He commandeth even the winds and water!" Of course He is the new master and proprietor of the elements, now that the Creator is deposed, and excluded from their possession! Nothing of the kind.

Indeed, greater than a prophet (or more than a prophet) was he in whom the prophets terminate; for many desired to see Him whom he saw, whom he baptized.

But what did you go out to see? After the Savior commended John with respect to the merit of his life, here he commends him with respect to the office of teaching, and in right order, because a good life ought to come before authoritative teaching. Moreover, the office of teaching is commended in John in two ways, namely with respect to clarity in knowing and with respect to authority in teaching, which two things render the office of a teacher perfect.

First, therefore, as regards limpidity in knowing the divine mystery, it is said: But what did you go out to see? A Prophet? to whom, namely, the Lord reveals future things, according to that passage in Amos 3: "For the Lord God does nothing without first revealing His secret to His servants the Prophets." But to this one He not only foretold future things, but also showed Himself in present reality; and therefore He adds: Yes, I say to you, and more than a Prophet. Concerning whom Ambrose says: "Because many desired to see Him whom this one prophesied, whom this one beheld, whom this one baptized"; therefore, by pointing out Christ with his finger and seeing Him with his eye, he was more excellent and more blessed than the other Prophets, according to that passage below in chapter 10: "Blessed are the eyes that see what you see. For I say to you that many Prophets and kings wished to see what you see, and did not see it." And therefore, because his office was more excellent than that of the Prophets, the Baptist, in John 1, when the Pharisees asked: "Are you the Prophet?" answers: "I am not, but the voice of one crying in the wilderness." Nor is there any contradiction, but rather harmony, because a prophet foretells future and absent things, but a voice makes manifest things present.

"What then did you go out to see?" Perhaps you say, "A prophet." Yes, I agree. He is a saint and a prophet. He even surpasses the dignity of a prophet.

(ubi sup.) But perhaps it does not concern us to excuse John upon this ground, for you confess that he is worthy of imitation, hence He adds, But what went ye out for to see? A prophet? Verily I say unto you, more than a prophet. For the prophets foretold that Christ would come, but John not only foretold that He would come, but also declared Him to be present, saying, Behold the Lamb of God.

But what went you out into the desert to see? A prophet? Yes, I say to you, and more than a prophet. For the office of a prophet is to foretell things to come, not also to show them. John therefore is more than a prophet, because the one whom he had prophesied by going before, he also pointed out by showing. But since he is denied to be a reed shaken by the wind, since he is said not to be clothed in soft garments, since the name of prophet is declared to be inadequate for him, let us now hear what may worthily be said of him.

(ubi sup.) The voice of the Lord is indeed sufficient to bear testimony to John's pre-eminence among men. But any one will find the real facts of the case confirming the same, by considering his food, his manner of life, the loftiness of his mind. For he dwelt on earth as one who had come down from heaven, casting no care upon his body, his mind raised up to heaven, and united to God alone, taking no thought for worldly things; his conversation grave and gentle, for with the Jewish people he dealt honestly and zealously, with the king boldly, with his own disciples mildly. He did nothing idle or trifling, but all things becomingly.

Far greater still is his perverseness when, not being the Christ of John, he yet bestows on John his testimony, affirming him to be a prophet, nay more, his messenger, applying to him the Scripture, "Behold, I send my messenger before thy face, which shall prepare thy way before thee." He graciously adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt which lurked in his question: "Art thou He that, should come, or look we for another? "Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way.

Turning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet," -him, namely, who has not only preached or personally pointed out, but even baptized Christ.

But he prepared the way of the Lord not only in the order of birth according to the flesh, and as the messenger of faith, but also as the forerunner of His glorious passion. Hence it follows, Who shall prepare thy way before thee.

(ubi sup.) But by the words which follow, Before thy face, he signifies nearness of time, for John appeared to men close to the coming of Christ. Wherefore must he indeed be considered more than a prophet, for those also who in battle fight close to the sides of kings, are their most distinguished and greatest friends.

This is he of whom it is written, "Behold, I send my messenger before your face, who shall prepare your way before you." What is called angel in Greek, is called messenger in Latin. Therefore rightly, he who is sent to announce the divine judge is called an angel, so that he maintains the dignity in name which he fulfills in deed. Indeed it is a high name, but the life does not fall short of the name. But also all who are rated by the name of priesthood are called angels, the prophet attesting, who says: "The lips of a priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts" (Malachi II). And indeed every one of the faithful, as much as he is able, as much as he receives the infusion of supernal grace, if he calls back his neighbor from wickedness, if he takes care to exhort to good works, if he announces the eternal kingdom or punishment to the erring, when he expends the words of holy announcement, he indeed becomes an angel.

Second, as regards authority in teaching through divine mandate, it is said: This is he of whom it is written, namely in Malachi 3, where the Father speaks to the Son: "Behold, I send my angel," that is, my authoritative messenger, John, who is called an angel not by simplicity of nature but by the authority of his teaching, according to that passage in Malachi 2: "The lips of the priest shall guard knowledge, and they shall seek the law from his mouth, because he is the angel of the Lord of hosts." John is therefore called a messenger in the manner of an Angel because, just as the Angels "see the face of the Father" in the Godhead, so he himself saw the face of Christ and pointed Him out in the flesh. — On account of which He adds: Before your face, that is, your appearance in the flesh, concerning which it is said in the Psalm: "Show us your face, and we shall be saved." This face Isaiah desired in the person of the Fathers, in chapter 64: "Would that you would rend the heavens and come down; the mountains would melt before your face." — And because they were not prepared to receive that face unless they were forewarned, therefore it is said: Who has prepared your way before you, namely by being born, by living among men, by baptizing, by preaching. For in all these ways he was joined to Christ, as a voice to a word. Therefore it was rightly said of him in Isaiah 40, and taken up above in chapter 3 and in John 1: "I am the voice of one crying in the wilderness: Prepare the way of the Lord"; so that that passage in Isaiah 35 may be fulfilled: "There shall be for you a straight way, so that fools may not err along it."

Not only did he announce before that I am coming but pointed me out close at hand, saying, "Behold the Lamb of God that bears the sin of the world." The prophet's voice testified of him as the one who was sent before my face to prepare the way before me.

(ubi sup.) Having then described his character by the place where he dwelt, by his clothing, and from the crowds who went to see him, He introduces the testimony of the prophet, saying, This is he of whom it is written, Behold, I send my angel. (Mal. 3:1.)

There follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you. For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name, but his life is not inferior to his name.

Beloved brothers, let us not say it to our judgment, since all who are designated by the name of priest are called angels, as the prophet attests when he says: "The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." But you too, if you wish, can merit the loftiness of this name. For each one of you, insofar as he is able, insofar as he has received the grace of heavenly inspiration, if he calls back his neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the eternal kingdom or punishment to one who errs, when he bestows the words of holy proclamation, he surely becomes an angel. And let no one say: "I am not sufficient to admonish, I am not fit to exhort." Offer what you can, lest what you received and kept badly be demanded of you in torments. For he who studied to hide his talent rather than to spend it had received no more than one talent. And we know that in the tabernacle of God not only bowls but also, by the Lord's command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the baths, he invites someone he sees to be idle to come with him. Let that same earthly activity of yours be fitting for you, and if you are heading toward God, take care not to come to him alone. For thus it is written: "Let him who hears say: Come"; so that he who has already received in his heart the voice of heavenly love may also give forth to his neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to the needy; but he who has a tongue has something greater to give. For it is more to restore with the food of the word a mind that will live forever than to satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not withhold from your neighbors the alms of the word. I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: "Every idle word that men have spoken, they will render an account of it on the day of judgment." An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes. Place him before the eyes of your heart; make him known to the minds of your neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him, you may be worthy to be called angels by him along with John.

Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.

He calls a man an angel, not because he was by nature an angel, for he was by nature a man, but because he exercised the office of an angel, in heralding the advent of Christ.

But is not even He greater, of whom Moses said: 'The Lord thy God will raise up unto thee a Prophet' (Deut. xviii, 15)? And of whom it is said: 'And every soul which will not hear that Prophet shall be destroyed from the people' (ibid., 19)? If, then, Christ is a prophet, how is He greater than all? Do we deny that Christ is a prophet? Nay, we confess Him to be the Lord of the prophets. But I assert that John is a prophet, and I say that he is greater than all, but only among them that are born of women, not among those that are born of a virgin. For indeed he was greater than those with whom he could be equal by the lot of birth. That nature is different from this, and cannot be compared with human generations. There can be no comparison between man and God; each person is preferred to their own. In fact, to such an extent could there be no comparison between John and the Son of God; that he is even considered inferior to the angels.

But if Christ also is a prophet, how is this man greater than all. But it is said, among those born of woman, not of a virgin. For He was greater than those, whose equal he might be in way of birth, as it follows, For I say unto you, of those that are born of woman, there is not a greater prophet than John the Baptist.

Lastly, so impossible is it that there should be any comparison between John and the Son of God, that he is counted even below the angels; as it follows, But he that is least in the kingdom of God, is greater than he.

For He is of another nature, which bears not comparison with human kind. For there can be no comparing of God with men.

For I say to you: Among those born of women there is no greater prophet than John the Baptist. Among those born of women, he says. Therefore he is preferred to those men who are born of women and from the intercourse of a man, and not to the one who is born of a Virgin and the Holy Spirit. Although in judgment he preferred John to all other prophets and patriarchs, and to all men, yet he equated the others to John. For it does not immediately follow that if others are not greater than him, he is greater than others, but rather that he has equality with the other saints.

Whoever is least in the kingdom of God is greater than he. This sentence can be understood in two ways. Either he called the kingdom of God what we have not yet received and in which we are not yet, whence at the end he will say: 'Come, you blessed of my Father, inherit the kingdom' (Matthew XXV); and where there are so many holy angels, any one of whom, being the least, is certainly greater than any holy and just man who bears the body which is corrupt and weighs down the soul (Wisdom IX). Or, if he intends the kingdom of God to mean the Church of this time, whose children are all from the foundation of the human race to the present, as many as could have been just and holy, surely the Lord signified himself, who at the time of birth was lesser than John, but greater in the eternity of divinity and the dominion of power. Therefore, according to the former explanation, it is thus distinguished: Whoever is least in the kingdom of God. And then it is added: is greater than he. According to the latter, thus: Whoever is least, and then it is added, in the kingdom of God, is greater than he.

These words may be understood in two ways. For either he called that the kingdom of God, which we have not yet received, (in which are the Angels,) and the very least among them is greater than any righteous man, who bears about a body, which weighs down the soul. Or if by the kingdom of God be meant to be understood the Church of this time, the Lord referred to Himself, who in the time of His birth came after John, but was greater in divine authority, and the power of the Lord. Moreover, according to the first explanation, the distinction is as follows, But he who is least in the kingdom of God, and then it is added, is greater than he. According to the latter, But he who is least, and then added, is greater in the kingdom of God than he.

For I say to you: Greater etc. Here thirdly Christ commends his precursor with regard to the gift of divine grace, by which he was "great before the Lord," according to what is said above in chapter one. And since the gift of grace in John had a prerogative in degree and a measure of limitation in status: therefore he intimates these two things when he commends the gift of grace in John.

First, therefore, he commends John with regard to the prerogative of the gratuitous gift in respect of a mere man, when he says: For I say to you: Among those born of women there is no greater prophet than John the Baptist. He is not, therefore, among men in the degree of grace at the lowest or middle level; it is necessary, therefore, that he be at the highest. Whence from this it is said not only that he is great, but that he is the greatest, so that what is said of Joshua in Ecclesiasticus forty-six can be said of him: "Who was great according to his name, greatest in saving the elect of God." For because he had great grace, therefore he was called John. He was also great through the merit of his life, greater through the mastery of his teaching, greatest through the privilege of grace. However, he is not said to be greater than all, so as to be preferred above all, but that no other was greater than he; nor is this said of all universally past and future, but of those then past. Nor is it said with respect to both sexes, but only the male; whence the Virgin Mary is not included, who "was exalted above the choirs of Angels," having no pure creature superior to her nor even equal, according to that passage of Song of Songs six: "One is my dove, my perfect one, she is the only one of her mother, the chosen one of her who bore her."

Secondly, he intimates the measure of that gift with respect to the man Christ, with regard to whom he says: But he who is lesser in the kingdom of heaven is greater than he. The kingdom of heaven here he calls the Church, according to how Gregory expounds that passage of Matthew thirteen: "He will send his Angels, and they will gather out of his kingdom all scandals." The lesser in this kingdom is called the more humble; but this is Christ, of whom it is said in the Psalm: "You diminished him a little less than the Angels, with glory and honor you crowned him." For because, as is said in Philippians two, "he humbled himself, becoming obedient unto death," "the Lord gave him the name which is above every name." And thus was verified that passage of Isaiah sixty: "The least shall become a thousand, and a little one a most strong nation." And this is the divine law which he himself gave in Matthew eighteen: "Whoever shall humble himself as this little child, he is the greater in the kingdom of heaven." Thus indeed, nay rather in every way Christ humbled himself more: below in chapter twenty-two: "Who is greater, he who reclines at table, or he who serves? But I am in the midst of you as one who serves." Whence Gregory says: "Humble yourself as much as you can; Christ will still be more humble." It could nevertheless be explained concerning the Blessed, that the least of the good Angels would be greater than John for that state: for there is "a fire of charity in Zion, and a furnace in Jerusalem," Isaiah thirty-one.

And how shall not the discipline of this child be perfect, which extends to all, leading as a schoolmaster us as children who are His little ones? He has stretched forth to us those hands of His that are conspicuously worthy of trust. To this child additional testimony is borne by John, "the greatest prophet among those born of women:" "Behold the Lamb of God!" For since Scripture calls the infant children lambs, it has also called Him-God the Word-who became man for our sakes, and who wished in all points to be made like to us-"the Lamb of God"-Him, namely, that is the Son of God, the child of the Father.

There were then certain who prided themselves upon their performance of what was required by the law: the Scribes namely, and Pharisees, and others of their party; who were regarded according to their professions as exact observers of the law, and claimed on this score, that their heads should be adorned with honours. This too is the reason why they neither accepted faith in Christ, nor paid due honour to that mode of life which truly is praiseworthy and blameless: even that which is regulated by the commands of the Gospel. The purpose, therefore, of Christ the Saviour of all, was to shew them that the honours both of the religious and moral service that are by the law, were of small account, and not worthy of being attained to, or oven perhaps absolutely nothing, and unavailing for edification: while the grace that is by faith in Him is the pledge of blessings worthy of admiration, and able to adorn with incomparable honour those that possess it. Many, then, as I said, were observers of the law, and greatly puffed up on this account: they even gave out that they had attained to the perfection of all that is praiseworthy, in the exact performance of the righteousness that consisted in shadows and types. In order, then, that, as I said, He might prove that those who believe in Him are better and superior to them, and that the glories of the followers of the law are evidently but small in comparison with the evangelic mode of life, He takes him who was the best of their whole class, but nevertheless was born of woman, I mean the blessed Baptist: and having affirmed that he is a prophet, or rather above the measure of the prophets, and that among those born of women no one had arisen greater than he in righteousness, that namely, which is by the law, He declares, that he who is small, who falls short, that is, of his measure, and is inferior to him in the righteousness that is by the law, is greater than he:—not greater, in legal righteousness, but in the kingdom of God, even in faith, and the excellencies which result from faith. For faith crowns those that receive it with glories that surpass the law. And this thou learnest, and wilt thyself affirm to be the case, when thou meetest with the words of the blessed Paul: for having declared himself to be free from blame in the righteousness that is by the law, he added forthwith, "But those things that were gain unto me, those I have counted loss for Christ's sake: and do count them but dung, that I may win Christ: not having my own righteousness which is by the law, but the righteousness that is of the faith of Jesus Christ." And the Israelites he even considers deserving of great blame, thus saying: "For being ignorant of God's righteousness, that namely which is by Christ, and seeking to establish their own; even that which is by the law; they have not submitted themselves to the righteousness of God. For Christ is the completion of the law for righteousness unto every one that believeth." And again, when speaking of these things: "We, he says, who by nature are Jews, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, we also have believed in Jesus Christ, that we may be justified in Him." The being justified, therefore, by Christ, that is to say, by faith in Him, surpasses the glories of the righteousness that is by the law. For this reason the blessed Baptist is brought forward, as one who had attained the foremost place in legal righteousness, and to a praise so far incomparable. And yet even thus he is ranked as less than one who is least: "for the least, He says, is greater than he in the kingdom of God." But the kingdom of God signifies, as we affirm, the grace that is by faith, by means of which we are accounted worthy of every blessing, and of the possession of the rich gifts which come from above from God. For it frees us from all blame; and makes us to be the sons of God, partakers of the Holy Ghost, and heirs of a heavenly inheritance.

And I bear him witness that there hath not arisen among those born of women one greater than he: but he that is least—in the life I mean according to the law—in the kingdom of God is greater than he. How and in what manner? In that the blessed John, together with as many as preceded him, was born of woman: but they who have received the faith, are no more called the sons of women, but as the wise Evangelist said, "are born of God." "For to all, he says, who received Him, that is, Christ, He gave power to become the sons of God, even to them who believe on His Name: who have been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." For we have been born again to the adoption of the sons, "not of corruptible seed," but, as Scripture saith, "by the living and abiding Word of God." Those then who are not of corruptible seed, but, on the contrary, have been born of God, are superior to any one born of woman.

But in a mystery, when showing the superiority of John among those that are born of women, he places in opposition something greater, namely, Himself who was born by the holy Spirit the Son of God. For the kingdom of the Lord is the Spirit of God. Although then as respects works and holiness, we may be inferior to those who attained unto the mystery of the law, whom John represents, yet through Christ we have greater things, being made partakers of the Divine nature.

(lib. l. Ep. 33.) John was also greatest among those that are born of women, because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come.

(ubi sup.) For He adds this, that the abundant praise of John might not give the Jews a pretext to prefer John to Christ. But do not suppose that he spoke comparatively of His being greater than John.

And who of all the ancients, who were accounted worthy of the sublime and wonderful gift, was like unto John the Baptist? According to the testimony, which Christ spake concerning him, "He was the greatest of all the Prophets"; and again He said, "Verily I say unto you, among those born of women there is none greater than John the Baptist." Now let us understand and see how and what was the rule and conduct of life of this marvellous man who arrived at such greatness as this, and why he was accounted worthy of all this gift, and with what increase and with how great labours, and after what asceticism, and for how long a time he lived a solitary life away from human intercourse; and when we have seen and have understood these matters of his life, let us consider the greatness of the things which were unto him, and let us understand first of all the things which concern the will, and afterwards the things which concern grace, for until the will shewed its fruits the Spirit gave not its gift.

That forerunner was indeed "greater than all of women born; " but for all that, He who was least in the kingdom of God was not subject to him; as if the kingdom in which the least person was greater than John belonged to one God, while John, who was greater than all of women born, belonged himself to another God.

(De Officiis i. 16.) In the eye of Heaven blessedness begins there where misery begins in human estimation.

(De Civ. Dei, xix. 1.) The chief good is the only motive of philosophical enquiry; but whatever confers blessedness, that is the chief good; therefore He begins, Blessed are the poor in spirit.

(Id. de Serm. in Mont. i. 1.) Augmentation of 'spirit' generally implies insolence and pride. For in common speech the proud are said to have a great spirit, and rightly—for wind is a spirit, and who does not know that we say of proud men that they are 'swollen,' 'puffed up.' Here therefore by poor in spirit are rightly understood 'lowly,' 'fearing God,' not having a puffed up spirit.

(ubi sup.) The proud seek an earthly kingdom, of the humble only is the kingdom of Heaven.

(ubi sup.) The number of these sentences should be carefully attended to; to these seven degrees of blessedness agree the operation of that seven-form Holy Spirit which Isaiah described. But as He began from the highest, so here He begins from the lowest; for there we are taught that the Son of God will descend to the lowest; here that man will ascend from the lowest to the likeness of God. Here the first place is given to fear, which is suitable for the humble, of whom it is said, Blessed are the poor in spirit, that is, those who think not high things, but who fear. The second is piety, which belongs to the meek; for he who seeks piously, reverences, does not find fault, does not resist; and this is to become meek. The third is knowledge, which belongs to those that mourn, who have learned to what evils they are enslaved which they once pursued as goods. The fourth, which is fortitude, rightly belongs to those who hunger and thirst, who seeking joy in true goods, labour to turn away from earthly lusts. The fifth, counsel, is appropriate for the merciful, for there is one remedy to deliver from so great evils, viz. to give and to distribute to others. The sixth is understanding, and belongs to the pure in heart, who with purged eye can see what eye seeth not. The seventh is wisdom, and may be assigned to the peacemakers, in whom is no rebellious motion, but they obey the Spirit. Thus the one reward, the kingdom of heaven, is put forth under various names. In the first, as was right, is placed the kingdom of heaven, which is the beginning of perfect wisdom; as if it should be said, The fear of the Lord is the beginning of wisdom. To the meek, an inheritance, as to those who with piety seek the execution of a father's will. To those that mourn, comfort, as to persons who know what they had lost, and in what they were immersed. To the hungry, plenty, as a refreshment to those who labour for salvation. To the merciful, mercy, that to those who have followed the best counsel, that may be showed which they have showed to others. To the pure in heart the faculty of seeing God, as to men bearing a pure eye to understand the things of eternity. To the peacemakers, the likeness of God. And all these things we believe may be attained in this life, as we believe they were fulfilled in the Apostles; for as to the things after this life they cannot be expressed in any words.

The gift of grace flowing liberally and abundantly ought to ramify even unto the habits of perfections, which, since they approximate the end, are rightly called by the name of beatitudes.

For the integrity of perfection there is necessarily required a perfect withdrawal from evil, a perfect advance in good, and a perfect standing in the best. Since evil proceeds either from the swelling of pride, or from the rancor of malice, or from the languor of concupiscence, therefore for perfectly distancing oneself from this threefold kind of evil, three beatitudes are necessary, namely poverty of spirit, distancing from the evil of swelling; meekness, distancing from the evil of rancor; and mourning, distancing from the evil of lust and concupiscential languor.

For the perfection of religious life, there is necessarily required the renunciation of private good, the acceptance of fraternal good, and the desire for eternal good; the first is accomplished through poverty of spirit.

Fear causes one to withdraw from evil and from the occasion of evil; and because the root of all evils is cupidity, therefore fear disposes to poverty of spirit, in which humility is joined together with poverty, so that the perfect man may thus be distanced from the fount of all fault, namely from pride and cupidity. And hence it is that poverty of spirit is the foundation of all evangelical perfection. Whence he who wishes to come to the summit of perfection must first lay this foundation, according to that passage in Matthew nineteen: If you wish to be perfect, go and sell all that you have: behold, perfect poverty, which retains absolutely nothing for itself: and follow me: behold, humility, which causes a man, by denying himself, to take up his cross and follow Christ, who is the most principal foundation of all perfection. Fear therefore disposes to poverty of spirit.

These vices are expelled by the seven gifts of the Holy Spirit, and seven virtues are introduced, which Christ taught when he set forth the foundations of salvation on the mountain. The first virtue is voluntary poverty, concerning which it says in the Gospel: "Blessed are the poor in spirit." The gift of fear destroys pride and brings about the good of poverty.

Ambrose, in the book On Duties: "Riches furnish no assistance toward the blessed life; which the Lord clearly demonstrated in the Gospel, saying: Blessed are the poor in spirit, etc. And so it has been most clearly proven that poverty, hunger, and pain, which are thought to be evils, are not only no hindrance to the blessed life, but are even an assistance to it. Thus, therefore, the external goods of the body are not only no assistance to the blessed life, but are even a detriment." But it is perfect to relinquish those things which are no assistance but a detriment: therefore, etc.

It is very different for the nasty people—the little, low, timid, warped, thin-blooded, lonely people, or the passionate, sensual, unbalanced people. If they make any attempt at goodness at all, they learn, in double quick time, that they need help. It is Christ or nothing for them. It is taking up the cross and following—or else despair. They are the lost sheep; He came specially to find them. They are (in one very real and terrible sense) the 'poor': He blessed them.

I see only one thing to do at the moment. Your patient has become humble; have you drawn his attention to the fact? All virtues are less formidable to us once the man is aware that he has them, but this is specially true of humility. Catch him at the moment when he is really poor in spirit and smuggle into his mind the gratifying reflection, "By jove! I'm being humble", and almost immediately pride--pride at his own humility--will appear. If he awakes to the danger and tries to smother this new form of pride, make him proud of his attempt--and so on, through as many stages as you please. But don't try this too long, for fear you awake his sense of humour and proportion, in which case he will merely laugh at you and go to bed.

We know many poor people, indeed, who are not merely poor but blessed. For the necessity of poverty does not produce blessedness in each of us, but a devout trust sustained through poverty does. Some, having no worldly resources, continue to sin and remain without faith in God. Clearly we cannot call these people blessed. We must inquire just who are these blessed of whom the Lord says, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Jesus means that those persons are truly blessed who, having spurned the riches and resources of the world to become rich in God, desire to be poor in the world. Indeed, such people seem to be poor in the sight of the world, but they are rich in God, needy in the world but wealthy in Christ.

John of the Thebaid said, 'Above all a monk should be humble. For this is the Saviour's first commandment, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matt. 5:3).'

The poor have many other vices, but, at least, they are never realistic. The poor are melodramatic and romantic in grain; the poor all believe in high moral platitudes and copy-book maxims; probably this is the ultimate meaning of the great saying, "Blessed are the poor." Blessed are the poor, for they are always making life, or trying to make life like an Adelphi play.

There remains always this great boast, perhaps the greatest boast that is possible to human nature. I mean the great boast that the most unhappy part of our population is also the most hilarious part. The poor can forget that social problem which we (the moderately rich) ought never to forget. Blessed are the poor; for they alone have not the poor always with them. The honest poor can sometimes forget poverty. The honest rich can never forget it.

To be simple is the best thing in the world; to be modest is the next best thing. I am not so sure about being quiet. I am rather inclined to think that really modest people make a great deal of noise. It is quite self-evident that really simple people make a great deal of noise. But simplicity and modesty, at least, are very rare and royal human virtues, not to be lightly talked about. Few human beings, and at rare intervals, have really risen into being modest; not one man in ten or in twenty has by long wars become simple, as an actual old soldier does by long wars become simple. These virtues are not things to fling about as mere flattery; many prophets and righteous men have desired to see these things and have not seen them.

(interlin.) The riches of Heaven are suitably promised to those who at this present are in poverty.

"Blessed are the poor in spirit, for theirs is the kingdom of heaven." The Lord taught by way of example that the glory of human ambition must be left behind when he said, "The Lord your God shall you adore and him only shall you serve." And when he announced through the prophets that he would choose a people humble and in awe of his words, he introduced the perfect Beatitude as humility of spirit. Therefore he defines those who are inspired as people aware that they are in possession of the heavenly kingdom.… Nothing belongs to anyone as being properly one's own, but all have the same things by the gift of a single parent. They have been given the first things needed to come into life and have been supplied with the means to use them.

This is what we read elsewhere: "He shall save the humble in spirit." But do not imagine that poverty is bred by necessity. For he added "in spirit" so you would understand blessedness to be humility and not poverty. "Blessed are the poor in spirit," who on account of the Holy Spirit are poor by willing freely to be so. Hence, concerning this type of poor, the Savior also speaks through Isaiah: "The Lord has anointed me to preach good tidings to the poor."

(Verse 3.) Blessed are the poor in spirit, for theirs is the kingdom of heaven. This is what we read elsewhere: And the humble in spirit will be saved (Psalm 34:16): But lest anyone should think that poverty, which is sometimes borne out of necessity, is being preached by the Lord, he added 'in spirit,' so that you would understand it as humility, not as lack. Blessed are the poor in spirit, who are poor by choice for the sake of the Holy Spirit. Therefore, concerning such poor, the Savior also speaks through Isaiah: The Lord has annointed me; therefore, he has sent me to preach to the poor (Isaiah 61:1).

The poor in spirit are those who embrace a voluntary poverty for the sake of the Holy Spirit.

Whence then doth He begin? and what kind of foundations of His new polity doth He lay for us? Let us hearken with strict attention unto what is said. For though it was spoken unto them, it was written for the sake also of all men afterwards. And accordingly on this account, though He had His disciples in His mind in His public preaching, yet unto them He limits not His sayings, but applies all His words of blessing without restriction. For He said not, This or that person, but they who do so, are all of them blessed. So that though thou be a slave, a beggar, in poverty, a stranger, unlearned, there is nothing to hinder thee from being blessed, if thou emulate this virtue.

Blessed are the poor in spirit; for theirs is the kingdom of Heaven. What is meant by the poor in spirit? The humble and contrite in mind. For by spirit He hath here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves.

But why said he not, the humble, but rather the poor? Because this is more than that. For He means here them who are awestruck, and tremble at the commandments of God. Whom also by His prophet Isaiah God earnestly accepting said, To whom will I look, but to him who is meek and quiet, and trembleth at My words? For indeed there are many kinds of humility: one is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the temper that is not merely subdued, but utterly broken, when he saith, The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise. And the Three Children also offer this unto God as a great sacrifice, saying, Nevertheless, in a contrite soul, and in a spirit of lowliness, may we be accepted. This Christ also now blesses.

For whereas the greatest of evils, and those which make havoc of the whole world, had their entering in from pride - for both the devil, not being such before, did thus become a devil; as indeed Paul plainly declared, saying, Lest being lifted up with pride, he fall into the condemnation of the devil - and the first man, too, puffed up by the devil with these hopes, was made an example of, and became mortal (for expecting to become a god, he lost even what he had; and God also upbraiding him with this, and mocking his folly, said, Behold, Adam is become as one of us); and each one of those that came after did hereby wreck himself in impiety, fancying some equality with God - since, I say, this was the stronghold of our evils, and the root and fountain of all wickedness, He, preparing a remedy suitable to the disease, laid this law first as a strong and safe foundation. For this being fixed as a base, the builder in security lays on it all the rest. But if this be taken away, though a man reach to the Heavens in his course of life, it is all easily undermined, and issues in a grievous end. Though fasting, prayer, almsgiving, temperance, any other good thing whatever, be gathered together in thee; without humility all fall away and perish.

It was this very thing that took place in the instance of the Pharisee. For even after he had arrived at the very summit, he went down with the loss of all, because he had not the mother of virtues: for as pride is the fountain of all wickedness, so is humility the principle of all self-command. Wherefore also He begins with this, pulling up boasting by the very root out of the soul of His hearers.

What then, saith one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, "Blessed are the poor." This head hath not locks and ringlets, but beauty, such as to gain God's favor. For, "Unto whom shall I look," saith He, "but unto him that is meek and humble, and trembleth at my words?" And, "Mine eyes are upon the meek of the earth." And, "The Lord is nigh unto them that are of a contrite heart." This head, instead of locks, and flowing hair, bears sacrifices acceptable to God. It is a golden altar, and a spiritual place of sacrifice; "For a contrite spirit is a sacrifice to God." This is the mother of wisdom. If a man have this, he will have the rest also.

Blessed are the poor in spirita, or, according to the literal rendering of the Greek, 'they who beg,' that the humble may learn that they should be ever begging at God's almshouse. For there are many naturally humble and not of faith, who do not knock at God's almshouse; but they alone are humble who are so of faith.

For as all other vices, but chiefly pride, casts down to hell; so all other virtues, but chiefly humility, conduct to Heaven; it is proper that he that humbles himself should be exalted.

For whom but the patient has the Lord called happy, in saying, "Blessed are the poor in spirit, for theirs is the kingdom of the heavens? " No one, assuredly, is "poor in spirit," except he be humble.

To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens," the rich will find more in the poor (than she brings him, or than she would in the rich).

Blessed therefore are the poor, because, He says, the kingdom of heaven is theirs who have the soul only treasured up. If we cannot serve God and mammon, can we be redeemed both by God and by mammon? For who will serve mammon more than the man whom mammon has ransomed? Finally, of what example do you avail yourself to warrant your averting by money the giving of you up? When did the apostles, dealing with the matter, in any time of persecution trouble, extricate themselves by money? And money they certainly had from the prices of lands which were laid down at their feet, there being, without a doubt, many of the rich among those who believed-men, and also women, who were wont, too, to minister to their comfort.

Blessed are the poor in spirit, for theirs is the kingdom of heaven. First He lays down humility as a foundation. Since Adam fell through pride, Christ raises us up by humility; for Adam had aspired to become God. The "poor in spirit" are those whose pride is crushed and who are contrite in soul.

After giving a brief title to the doctrine of Christ, the evangelist now presents the doctrine itself and its effect, namely, the crowd's astonishment. But it should be remarked that, according to Augustine, the whole perfection of our life is contained in that sermon of the Lord. He proves this by the fact that it mentions the end to which it leads, namely, a promise. But what man chiefly desires is happiness. Hence, the Lord does three things here: first, he mentions the reward attained by those who accept this doctrine; secondly, he lays down precepts (v. 17); thirdly, he teaches how one can arrive at observing them (v. 20).

In regard to the first he does two things, because some are only observers of this doctrine, and others ministers: first, therefore, he describes the happiness of those who observe it; secondly, of its ministers (v. 11).

It should be noted that many things are presented here about the beatitudes; but no one could have spoken so exactly in the Lord's words, that he would attain the Lord's purpose. Yet it should be known that all complete happiness is included in those words: for all men seek happiness, but they differ in judging about happiness; and therefore, some seek this and some that. But we find four opinions about happiness (or beatitude): Some believe that it consists only in external things, i.e., in an affluence of temporal things: "Happy the people to whom such blessings fall" (Ps 144:15); others, that it consists in man's satisfying his own will; hence, we say: "Happy the man who lives as he wishes" (Ec 3:12): "I know there is nothing better for them than to be happy." The third say that happiness consists in the virtues of the active life; others say in the virtues of the contemplative life, namely, of divine and intelligible things, as Aristotle.

All those opinions are false, although not in the same way. Hence, the Lord rejects all of them. He rejects the opinion of those who said that it consists in an abundance of external goods; hence he says, Blessed are the poor in spirit, i.e., the affluent are not blessed. He rejects the opinion putting happiness in the satisfaction of appetite, when he says, Blessed are the merciful. But it should be known that in man are three appetites: the irascible, which seeks revenge against enemies; this he rejects when he says, Blessed are the meek; the concupiscible, whose good is to be joyful and gratified; he rejects this when he says, Blessed are those who mourn; the will, which is twofold accordingly as it seeks two things: first, that it not be coerced by a higher law; secondly, that it be able to bind others as subjects; hence it desires to rule and not be subject. But the Lord shows the opposite of both. In regard to the first he says, Blessed are those who hunger and thirst after justice. As to the second, Blessed are the merciful. Therefore, they err who place happiness either in an abundance of external goods or in the satisfaction of appetite.

But those who place happiness in the acts of the active life, namely, moral acts, also err, but less so, because that is the road to happiness. Hence, the Lord does not reject them as evil, but shows that they are directed to happiness; because they are directed either to the self, as temperance and the like, and their end is a clean heart, because they make one overcome the passions. Or they are directed to another, and then their end is peace and so on, for peace is the work of justice. Consequently, those virtues are roads to happiness and not happiness itself; and this is Blessed are the pure in heart, for they shall see God. He does not say, "They see," because this would be happiness itself. Again, Blessed are the peacemakers, not because they are peacemakers, but because they tend toward something else, for they shall be called sons of God.

But the opinion of those who say that happiness consists in contemplation of divine things the Lord rejects, as far as the time is concerned; because otherwise it is true, for the ultimate felicity consists in the vision of the best intelligible, namely, of God. Hence, he says, they shall see. It should be noted, according to the Philosopher, that in order for contemplative acts to make one happy, two things are required: the one substantially, namely, that it be the act concerned with the supreme intelligible, which is God; the other formally, namely, love and delight. For delight perfects happiness as beauty does youth. Therefore, the Lord presents two: they shall see God and they shall be called sons of God. For this pertains to the union of love: "See what love the Father has given us, that we should be called and be children of God" (1 Jn 3:1).

There should also be noted something in regard to merit in general and something in regard to reward in general. In regard to merit: that the Philosopher distinguishes two genera of virtues: one is common and perfects man in a human way; the other is special, which he calls heroic and perfects man in a superhuman way. For when a brave man fears where there should be fear, it is a virtue; but if he were not to fear, it would be a vice. But if he feared in no case, because he had confidence in God, that virtue would be superhuman; and those virtues are called divine. Therefore, those actions are perfect; and virtue, according to the Philosopher, leads to perfect action. Consequently, those merits are either actions of the gifts or acts of the virtues, in so far as they are made perfect by the gifts.

Note also that the acts of the virtues are the ones about which the law commands. But things meriting happiness are the acts of the virtues. Therefore, all things commanded and contained below are referred to those happinesses. Consequently, as Moses first set forth commands and later said many things, all of which were referred to the commands set forth; so Christ in his doctrine first set forth those beatitudes, to which all other things are referred. In regard to the reward it should be noted that God is the reward of those who serve him: "The Lord is my portion," says my soul, "therefore, will I hope in him" (Lam 3:24); "The Lord is my chosen portion and my cup" (Ps 16:5); "I am the Lord who brought you from Ur of the Chaldeans, to give you this land to possess" (Gen 15:7). And as Augustine says in Confessions II: "My soul departs from you, it seeks good things outside of you." But men seek various things; yet whatever can be found in any life, the Lord promised all in God.

For some place as the supreme good an abundance of wealth, through which they can reach the loftiest dignity. The Lord promises a kingdom which includes both; but he says that one reaches this kingdom by the power of poverty, not of riches. Hence Blessed are the poor. Others reach those honors through wars; but the Lord says, Blessed are the meek. Others seek consolations through pleasures; the Lord says, Blessed are those who mourn. Some are not willing to be made subject; but the Lord says, Blessed are those who hunger and thirst after justice. Some wish to avoid evil by oppressing those under them; the Lord says, Blessed are the merciful. Some put the vision of God in the contemplation of truth in this life, but the Lord promises it in the future life; hence Blessed are the clean of heart.

It should also be noted that those rewards which the Lord mentions here can be possessed in two ways, namely, perfectly and consummately, and thus in heaven only or inchoately and imperfectly, and thus in this life. Hence, the saints have the beginning of that happiness. And because they cannot be explained as they will be in heaven, Augustine explains them as they are in this life. Blessed, therefore, are the poor in spirit, not in hope only, but also in reality: "The kingdom of heaven is within you" (Lk 17:21). With this as an introduction, let us proceed to the text.

In the beatitudes the evangelist does two things: first, the beatitudes are presented; secondly, the manifestation of these beatitudes: Blessed are those who are persecuted for justice' sake, for theirs is the kingdom of heaven; for this is expressive of all the beatitudes. But virtue does three things: it removes from evil, does and makes one do good, and disposes one toward the best. First, therefore, he deals with the first (v. 3); secondly, with the second (v. 6); thirdly, with the third (v. 8). Furthermore, virtue removes one from three evils: covetousness, cruelty or unrest, and harmful pleasures. The first is noted in v. 3; the second in v. 7, the third in v. 4.

He says, therefore, Blessed are the poor, i.e., the humble, who regard themselves as poor; for they are truly humble who regard themselves as poor not only in external, but also in internal things: "I am poor and needy" (Ps 40:17), contrary to Rev (3:17): "You say, I am rich, I have prospered, and need nothing; not knowing that you are wretched, pitiable, poor, blind, and naked." The "in spirit" can be understood in three ways. For sometimes "spirit" refers to man's pride: "Turn away from a man whose breath is in his nostrils, for of what account is he?" (Is 2:22); it is called pride, because as wineskins are inflated with air, so men by pride: "Puffed up by his sensuous mind" (Col 2:18). Therefore, Blessed are the poor, i.e., those who have little of the spirit of pride. Or "spirit" is taken for man's will. For some are humble of necessity and are not happy, but they pretend humility. Thirdly, it is taken for the Holy Spirit; hence blessed are the poor in spirit, who are humble through the Holy Spirit. And those two practically turn out to be the same.

He says, poor in spirit, because humility gives the Holy Spirit: "This is the man to whom I will look, he that is humble and contrite in spirit, and trembles at my word" (Is 66:2). To those poor a kingdom is promised, in which is understood supreme excellence. And although it is the reward for every virtue, it is given in a special way to humility; because "everyone who humbles himself shall be exalted" (Mt 23:12); "He who is lowly in spirit will obtain honors" (Pr 29:22). Or another way, according to Jerome: poor in spirit literally, in disowning temporal goods. He says, in spirit, because some are poor by necessity, but happiness is not owed to such but to those who are poor by will.

The poor are described in two ways: because even though some have riches, they do not have them in their heart: "If riches increase, set not your heart on them" (Ps 62:10). Some neither have nor desire them, and that is more secure, because the mind is drawn from spiritual things by riches. And these are properly called poor in spirit, because the acts of the gifts, which are above the human way of acting, belong to the happy man. And that a man reject all riches, so that he does not seek them at all is also above the human way of acting. To those is promised the kingdom of heaven, which is marked not only by the loftiness of honor but by abundance of wealth: "Has not God chosen the poor of this world to be rich in faith?" (Jas 2:5).

Note that Moses first promised riches: "The Lord your God will set you high above all the nations of the earth" (Dt 28:1), and in v. 3: "Blessed shall you be in the city and blessed in the field." Therefore, to distinguish the old law from the new, the Lord first places happiness in the contempt for temporal things.

Note also, according to Augustine, that this beatitude pertains to the gift of fear, because fear, particularly filial, makes one have reverence for God and, as a result, a man despises riches.

Note also that Isaiah presents the beatitudes in descending order: "There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord, and his delight shall be in the fear of the Lord" (Is 11:1). Christ, on the other hand, begins with the gift of fear, namely, from poverty, because Isaiah foretold Christ's coming to earth; but Christ attracted his followers upwards from the earth.

(ubi sup.) When you have done thus much, attained both poverty and meekness, remember that you are a sinner, mourn your sins, as He proceeds, Blessed are they that mourn. And it is suitable that the third blessing should be of those that mourn for sin, for it is the Trinity that forgives sin.

(Serm. in Mont. i. 2.) Otherwise; mourning is sorrow for the loss of what is dear; but those that are turned to God lose the things that they held dear in this world; and as they have now no longer any joy in such things as before they had joy in, their sorrow may not be healed till there is formed within them a love of eternal things. They shall then be comforted by the Holy Spirit, who is therefore chiefly called, The Paraclete, that is, 'Comforter;' so that for the loss of their temporal joys, they shall gain eternal joys.

Since evil proceeds either from the swelling of pride, or from the rancor of malice, or from the languor of concupiscence, therefore for perfectly distancing oneself from this threefold kind of evil, three beatitudes are necessary, namely poverty of spirit, distancing from the evil of swelling; meekness, distancing from the evil of rancor; and mourning, distancing from the evil of lust and concupiscential languor.

For the perfection of religious life, there is necessarily required the renunciation of private good, the acceptance of fraternal good, and the desire for eternal good; the third is accomplished through the bitterness of mourning.

Knowledge disposes to mourning, since through knowledge we recognize that we have been banished from the state of blessedness into this valley of misery and tears.

The third virtue is mourning, concerning which it says in the Gospel: "Blessed are those who mourn." The gift of knowledge destroys wrath and introduces the gift of mourning — nothing is so contrary to wrath as serenity of mind.

Feelings, and feelings, and feelings. Let me try thinking instead. From the rational point of view, what new factor has H's death introduced into the problem of the universe? What grounds has it given me for doubting all that I believe? I knew already that these things, and worse, happened daily. I would have said that I had taken them into account. I had been warned--I had warned myself--not to reckon on worldly happiness. We were even promised sufferings. They were part of the programme. We were even told "Blessed are they that mourn" and I accepted it. I've got nothing that I hadn't bargained for. Of course it is different when the thing happens to oneself, not to others, and in reality, not in imagination. Yes; but should it, for a sane man, make quite such a difference as this? No. And it wouldn't for a man whose faith had been real faith and whose concern for other people's sorrows had been real concern. The case is too plain. If my house has collapsed at one blow, that is because it was a house of cards. The faith which "took these things into account" was not faith but imagination. The taking them into account was not real sympathy. If I had really cared, as I thought I did, about the sorrows of the world, I should not have been so overwhelmed when my own sorrow came. It has been an imaginary faith playing with innocuous counters labelled "Illness", "Pain", "Death" and "Loneliness". I thought I trusted the rope until it mattered to me whether it would bear me. Now it matters, and I find I didn't.

As with Jesus' earlier teaching on the poor, here too he speaks of those who mourn. The blessed of whom he speaks are not those bereaving the death of a spouse or the loss of cherished servants. Rather, he is speaking of those blessed persons who … do not cease to mourn over the iniquity of the world or the offenses of sinners with a pious, duty-bound sentiment. To those who mourn righteously, therefore, they will receive, and not undeservedly, the consolation of eternal rejoicing promised by the Lord.

(ord.) The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.

(ap Anselm.) Or, by mourning, two kinds of sorrow are intended; one for the miseries of this world, one for lack of heavenly things; so Caleb's daughter asked both the upper and the lower springs. This kind of mourning none have but the poor and the meek, who as not loving the world acknowledge themselves miserable, and therefore desire heaven. Suitably, therefore, consolation is promised to them that mourn, that he who has sorrow at this present may have joy hereafter. But the reward of the mourner is greater that that of the poor or the meek, for to rejoice in the kingdom is more than to have it, or to possess it; for many things we possess in sorrow.

Let us therefore call back before our eyes the sins we have committed; let us consider how terrible is the judge who comes to punish these things; let us form our mind for lamentation; let our life become bitter for a time in repentance, lest it feel eternal bitterness in punishment. For through weeping we are led to eternal joys, as Truth promises when it says: "Blessed are those who mourn, for they shall be comforted." But through joys one arrives at weeping, as this same Truth attests when it says: "Woe to you who laugh now, for you shall mourn and weep." If therefore we seek the joy of reward at our arrival, let us hold to the bitterness of repentance on the way.

Those that mourn, that is, not loss of kindred, affronts, or losses, but who weep for past sins.

The mourning discussed here does not concern the common natural law of the dead but rather their sins and vices. Thus Samuel grieved over Saul, and the Lord repented that he had made Saul king over Israel. Also Paul the apostle says that he wept and mourned over those who, after committing fornication and impure deeds, did not feel the need of repentance.

(Ver. 4.) Blessed are the meek, for they shall inherit the earth. Not the land of Judah ((Al. Judea)), nor the land of this world; not the cursed land, bringing forth thorns and thistles (Gen. V), which the most cruel and warlike possess; but the land that the Psalmist desires, saying: I believe to see the goodness of the Lord in the land of the living (Ps. XXVI, 13). Such a possessor, and after victory a triumphator, is also described in the forty-fourth psalm: Attend, proceed and reign prosperously (Al. and prosperously): for truth, meekness, and justice. No one possesses this land by meekness, but by pride.

For the mourning here meant is not for the dead by common course of nature, but for the dead in sins, and vices. Thus Samuel mourned for Saul, thus the Apostle Paul mourned for those who had not performed penance after uncleanness.

Now having begun, as you see, where most need was, He proceeds to another commandment, one which seems to be opposed to the judgment of the whole world. For whereas all think that they who rejoice are enviable, those in dejection, poverty, and mourning, wretched, He calls these blessed rather than those; saying thus, Blessed are they that mourn.

Yet surely all men call them miserable. For therefore He wrought the miracles beforehand, that in such enactments as these He might be entitled to credit.

And here too again he designated not simply all that mourn, but all that do so for sins: since surely that other kind of mourning is forbidden, and that earnestly, which relates to anything of this life. This Paul also clearly declared, when he said, The sorrow of the world worketh death, but godly sorrow worketh repentance unto salvation, not to be repented of.

These then He too Himself calls blessed, whose sorrow is of that kind; yet not simply them that sorrow did He designate, but them that sorrow intensely. Therefore He did not say, they that sorrow, but they that mourn. For this commandment again is fitted to teach us entire self-control. For if those who grieve for children, or wife, or any other relation gone from them, have no fondness for gain or pleasure during that period of their sorrow; if they aim not at glory, are not provoked by insults, nor led captive by envy, nor beset by any other passion, their grief alone wholly possessing them; much more will they who mourn for their own sins, as they ought to mourn, show forth a self-denial greater than this.

Next, what is the reward for these? For they shall be comforted, saith He. Where shall they be comforted! tell me. Both here and there. For since the thing enjoined was exceeding burthensome and galling, He promised to give that, which most of all made it light. Wherefore, if thou wilt be comforted, mourn: and think not this a dark saying. For when God doth comfort, though sorrows come upon thee by thousands like snow-flakes, thou wilt be above them all. Since in truth, as the returns which God gives are always far greater than our labors; so He hath wrought in this case, declaring them that mourn to be blessed, not after the value of what they do, but after His own love towards man. For they that mourn, mourn for misdoings, and to such it is enough to enjoy forgiveness, and obtain wherewith to answer for themselves. But forasmuch as He is full of love towards man, He doth not limit His recompense either to the removal of our punishments, or to the deliverance from our sins, but He makes them even blessed, and imparts to them abundant consolation.

But He bids us mourn, not only for our own, but also for other men's misdoings. And of this temper were the souls of the saints: such was that of Moses, of Paul, of David; yea, all these many times mourned for evils not their own.

And they who weep for their own sins are blessed, but much more so who weep for others' sins; so should all teachers do.

The comfort of mourners is the ceasing of their mourning; they then who mourn their own sins shall be consoled when they have received remittance thereof.

But they also who mourn for others' sins shall be comforted, inasmuch as they shall own God's providence in that worldly generation, understanding that they who had perished were not of God, out of whose hand none can snatch. For these leaving to mourn, they shall be comforted in their own blessedness.

Well, who is humble, except he be patient? For no one can abase himself without patience, in the first instance, to bear the act of abasement. "Blessed," saith He, "are the weepers and mourners." Who, without patience, is tolerant of such unhappinesses? And so to such, "consolation" and "laughter" are promised.

Blessed are they that mourn, for they shall be comforted. "Blessed are they that mourn" for their sins, not for things of this life. Christ said, "They that mourn," that is, they that are mourning incessantly and not just one time; and not only for our own sins, but for those of our neighbor. "They shall be comforted" both in this life, for he who mourns for his sin rejoices spiritually, and even more so in the next life.

Blessed are those who mourn. Two beatitudes, through which we are drawn from the evil of covetousness and cruelty, have been presented. Here is presented a third, by which we are drawn from the evil of harmful pleasure, and it is Blessed are those who mourn. In the Old Testament earthly things were promised and earthly happiness: "They shall be radiant over the goodness of the Lord, over the grain, the wine and the oil" (Jer 31:12). But contrariwise the Lord promises happiness in mourning. Yet it should be noted that not just any weeping is mourning, but that by which one weeps over a dead person beloved to him. For the Lord speaks here by hyperbole. As above he said, Blessed are the poor, so here he mentions the bitterest mourning; for as those who mourn the dead receive no consolation, so the Lord wishes our life to be a mourning: "Make mourning as for an only son" (Jer 6:26). This mourning can be expounded in three ways: first, for sins, not only one's own but those of others; because if we mourn the bodily dead, much more the spiritually: "How long will you grieve over Saul?" (1 Sam 16:1); "O that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people" (Jer 9:1). This beatitude is fittingly placed after the preceding one, for someone could say that it is enough not to do evil. This is true in the beginning before sin; but after sin has been committed, it is not enough, unless he makes satisfaction. Secondly, it can be taken for the mourning about sojourning with present misery: "Woe is me, that my sojourning is prolonged" (Ps 120:5). This is watered above and below: "Caleb gave her the upper springs and the lower springs" (Jos 15:19). Thirdly, according to Augustine, for mourning which men have in regard to the joys of the world, which they abandon by coming to Christ; for some men die to the world and the world dies to them: "By which the world has been crucified to me and I to the world" (Gal 6:14). But as we mourn over the dead, so they mourn; because one cannot escape the fact that in abandoning they feel some pain.

Three consolations correspond to these three kinds of mourning: because for mourning over sins one is granted forgiveness, as David sought in Ps 51 (v. 12): "Restore to me the joy of my salvation." To the postponement of the heavenly fatherland and the continued dwelling with present misery corresponds the consolation of eternal life: "I will turn their mourning into joy, I will comfort them and give them gladness for sorrow" (Jer 31:13); "You shall be comforted in Jerusalem" (Is 66:13). Thirdly, to mourning corresponds the consolation of divine love; for when one weeps over the loss of a treasured object, he is consoled, if he acquires something more valuable.

Hence men are consoled, when in place of temporal they receive spiritual and eternal things, which is to receive the Holy Spirit; hence he is called Paraclete (Jn 15:26). For in virtue of the Holy Spirit, who is divine love, men rejoice: "Your sorrow will be turned into joy" (Jn 16:20).

It should be noted that this beatitude is associated with the gift of knowledge, because those mourn who know others' misery; hence Wisdom (14:22) says of some who do not have such knowledge: "They live in great strife due to ignorance, and they call such great evils peace"; and on the other hand: "He who increases knowledge increases sorrow" (Ec 1:18).

It should also be noted that those rewards are so arranged that the subsequent always adds to the preceding. For, first, he said, Blessed are the poor in spirit, for theirs is the kingdom of heaven; then, because they shall inherit the earth. For it is better to possess than merely to have. Then, after these, they shall be comforted; for it is more to be comforted than to possess, because some possess things but are not delighted with them.

(in Luc. c. v. 20.) When I have learned contentment in poverty, the next lesson is to govern my heart and temper. For what good is it to me to be without worldly things, unless I have besides a meek spirit? It suitably follows therefore, Blessed are the meek.

(ubi sup.) Soften therefore your temper that you be not angry, at least that you be angry, and sin not. It is a noble thing to govern passion by reason; nor is it a less virtue to check anger, than to be entirely without anger, since one is esteemed the sign of a weak, the other of a strong, mind.

Piety corresponds to the meek: for he who inquires piously honours Holy Scripture, and does not censure what he does not yet understand, and on this account does not offer resistance; and this is to be meek: whence it is here said, Blessed are the meek. Knowledge corresponds to those that mourn who already have found out in the Scriptures by what evils they are held chained which they ignorantly have coveted as though they were good and useful.

To the meek an inheritance is given, as it were the testament of a father to those dutifully seeking it: Blessed are the meek, for they shall inherit the earth.

"Inherit the earth," I believe, means the land promised in the psalm: "Thou art my hope, my portion in the land of the living." It signifies the solidity and stability of a perpetual inheritance. The soul because of its good disposition is at rest as though in its own place, like a body on the earth, and is fed with its own food there, like a body from the earth. This is the peaceful life of the saints. The meek are those who submit to wickedness and do not resist evil but overcome evil with good. Let the haughty therefore quarrel and contend for earthly and temporal things. But "blessed are the meek, for they shall inherit the land." This is the land from which they cannot be expelled.

(Serm. in Mont. i. 2.) The meek are they who resist not wrongs, and give way to evil; but overcome evil of good.

(ubi sup.) Let the unyielding then wrangle and quarrel about earthly and temporal things, the meek are blessed, for they shall inherit the earth, and not be rooted out of it; that earth of which it is said in the Psalms, Thy lot is in the land of the living, (Ps. 142:5.) meaning the fixedness of a perpetual inheritance, in which the soul that hath good dispositions rests as in its own place, as the body does in an earthly possession, it is fed by its own food, as the body by the earth; such is the rest and the life of the saints.

Since evil proceeds either from the swelling of pride, or from the rancor of malice, or from the languor of concupiscence, therefore for perfectly distancing oneself from this threefold kind of evil, three beatitudes are necessary, namely poverty of spirit, distancing from the evil of swelling; meekness, distancing from the evil of rancor; and mourning, distancing from the evil of lust and concupiscential languor.

For the perfection of religious life, there is necessarily required the renunciation of private good, the acceptance of fraternal good, and the desire for eternal good; the second is accomplished through meekness of affection.

Piety disposes to meekness: for he who is piously disposed toward another neither provokes him nor is provoked by him.

The second virtue is meekness or gentleness, concerning which it says in the Gospel: "Blessed are the meek." The gift of piety destroys envy and introduces meekness or gentleness of spirit.

The meek are those who are gentle, humble and unassuming, simple in faith and patient in the face of every affront. Imbued with the precepts of the gospel, they imitate the meekness of the Lord, who says, "Learn from me, for I am meek and humble of heart." Moses found the greatest favor with God because he was meek. It was written about him: "And Moses was the meekest of all people on earth." Furthermore, we read in David's psalm: "Be mindful, O Lord, of David and his great meekness."

The statement that the meek shall inherit the earth is very far from being a meek statement. I mean it is not meek in the ordinary sense of mild and moderate and inoffensive. To justify it, it would be necessary to go very deep into history and anticipate things undreamed of then and by many unrealised even now; such as the way in which the mystical monks reclaimed the lands which the practical kings had lost. If it was a truth at all, it was because it was a prophecy. But certainly it was not a truth in the sense of a truism. The blessing upon the meek would seem to be a very violent statement; in the sense of doing violence to reason and probability. And with this we come to another important stage in the speculation. As a prophecy it really was fulfilled; but it was only fulfilled long afterwards. The monasteries were the most practical and prosperous estates and experiments in reconstruction after the barbaric deluge; the meek did really inherit the earth. But nobody could have known anything of the sort at the time--unless indeed there was one who knew.

The truth is, that all genuine appreciation rests on a certain mystery of humility and almost of darkness. The man who said, "Blessed is he that expecteth nothing, for he shall not be disappointed," put the eulogy quite inadequately and even falsely. The truth "Blessed is he that expecteth nothing, for he shall be gloriously surprised." The man who expects nothing sees redder roses than common men can see, and greener grass, and a more startling sun. Blessed is he that expecteth nothing, for he shall possess the cities and the mountains; blessed is the meek, for he shall inherit the earth. Until we realize that things might not be we cannot realize that things are. Until we see the background of darkness we cannot admire the light as a single and created thing. As soon as we have seen that darkness, all light is lightening, sudden, blinding, and divine. Until we picture nonentity we underrate the victory of God, and can realize none of the trophies of His ancient war. It is one of the million wild jests of truth that we know nothing until we know nothing.

(interlin.) The riches of Heaven are suitably promised to those who at this present are in poverty.

(ord.) The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.

Or, the Lord promises the inheritance of the earth to the meek, meaning of that Body, which Himself took on Him as His tabernacle; and as by the gentleness of our minds Christ dwells in us, we also shall be clothed with the glory of His renewed body.

(Verse 5.) Blessed are those who mourn, for they will be comforted. This mourning is not a common law of nature for the dead, but for the sins and vices of the dead. Thus Samuel wept for Saul, because he regretted that God had anointed him king over Israel (1 Samuel 15). And so the Apostle Paul says that he weeps and mourns for those who have not repented after committing fornication and impurity (2 Corinthians 12).

Blessed are the meek, for they shall inherit the earth. Tell me, what kind of earth? Some say a figurative earth, but it is not this, for nowhere in Scripture do we find any mention of an earth that is merely figurative. But what can the saying mean? He holds out a sensible prize; even as Paul also doth, in that when he had said, Honor thy father and thy mother, he added, For so shalt thou live long upon the earth. And He Himself unto the thief again, Today shalt thou be with me in Paradise.

Thus He doth not incite us by means of the future blessings only, but of the present also, for the sake of the grosser sort of His hearers, and such as before the future seek those others.

Thus, for example, further on also He said, Agree with thine adversary. Then He appoints the reward of such self-command, and saith, Lest at any time the adversary deliver thee to the judge, and the judge to the officer. Seest thou whereby He alarmed us? By the things of sense, by what happens before our eyes. And again, Whosoever shall say to his brother, Raca, shall be in danger of the council.

And Paul too sets forth sensible rewards at great length, and uses things present in his exhortations; as when he is discoursing about virginity. For having said nothing about the heavens there, for the time he urges it by things present, saying, Because of the present distress, and, But I spare you, and, I would have you without carefulness.

Thus accordingly Christ also with the things spiritual hath mingled the sensible. For whereas the meek man is thought to lose all his own, He promises the contrary, saying, Nay, but this is he who possesses his goods in safety, namely, he who is not rash, nor boastful: while that sort of man shall often lose his patrimony, and his very life.

And besides, since in the Old Testament the prophet used to say continually, The meek shall inherit the earth; He thus weaves into His discourse the words to which they were accustomed, so as not everywhere to speak a strange language.

And this He saith, not as limiting the rewards to things present, but as joining with these the other sort of gifts also. For neither in speaking of any spiritual thing doth He exclude such as are in the present life; nor again in promising such as are in our life, doth He limit his promise to that kind. For He saith, Seek ye the kingdom of God, and all these things shall be added unto you. And again: Whosoever hath left houses or brethren, shall receive an hundred fold in this world, and in the future shall inherit everlasting life.

This earth as some interpret, so long as it is in its present condition is the land of the dead, seeing it is subject to vanity; but when it is freed from corruption it becomes the land of the living, that the mortal may inherit an immortal country. I have read another exposition of it, as if the heaven in which the saints are to dwell is meant by the land of the living, because compared with the regions of death it is heaven, compared with the heaven above it is earth. Others again say, that this body as long as it is subject to death is the land of the dead, when it shall b made like unto Christ's glorious body, it will be the land of the living.

Who, without patience, is tolerant of such unhappinesses? And so to such, "consolation" and "laughter" are promised. "Blessed are the gentle: " under this term, surely, the impatient cannot possibly be classed.

Blessed are the meek, for they shall inherit the earth. Some say that the "earth" is the spiritual earth, that is, heaven. But understand it to mean this earth as well. Since the meek are thought to be those who are despised and deprived of wealth, Christ says that it is the meek, rather, who possess everything. The meek are not those who never get angry at all, for such people are unfeeling and apathetic. Rather, the meek are those who possess the capacity for anger but control it, and become angry only when it is necessary.

Blessed are the meek. This is the second beatitude. But lest anyone suppose that poverty is sufficient for happiness, he shows that it is not; indeed, meekness, which puts a restraint on anger is required, as temperance does to pleasures. For one is meek who is not irritated. But this could be done by a virtue, so that one does not become angry without just cause; however, even if you have a just cause and are not vexed, it is strictly beyond human power. Therefore he says, Blessed are the meek. For a struggle arises on account of an abundance of external goods; therefore, there would never be conflict, if man were not affected by riches. Hence those who are not meek are not poor in spirit. That is why he says immediately, Blessed are the meek. Note that this consists in two things: first, that a man not become angry; secondly, that if he becomes angry, he tempers the anger.

Thus Ambrose says: "It is the mark of a prudent man to temper movements to anger, nor is it less virtuous to get angry temperately than not to get angry at all. And in general I consider the latter milder, the former stronger."

Chrysostom says: "In the midst of eternal promises he places one which is earthly." Hence according to the letter the meek possess this earth. For many fight to acquire possessions, but frequently they lose life and everything else; whereas the meek often have the whole: "The meek shall possess the land" (Ps 37:11). But it is better to explain it in reference to the future. Then it is explained in a number of ways.

Hilary, in this way: They shall inherit the earth, i.e., the glorified body of Christ, because they will be conformed in their bodies to that brightness. "Your eyes will see the king in his beauty; they will behold a land that stretches far" (Is 33:17); "He will change our lowly body to be like his glorious body" (Phil 3:21). Or in another way: this is the earth of the dead, because it is subject to corruption; but it will be freed from corruption, according to the Apostle (Rom 8:21). Therefore this earth, when it will be renewed and freed from the slavery of corruption, will be called the earth of the living. Or by earth is understood the empyrean heaven, in which are the blessed; and it is called earth, because as earth is to heaven, so that heaven to the heaven of the Holy Trinity. Or they shall merit the earth, i.e., their glorified body.

Augustine explains it metaphorically and says that "by this must be understood a certain stability of the saints in their knowledge of the first truth"; "I believe that I shall see the goodness of the Lord in the land of the living" (Ps 27:13).

This beatitude is adapted to the gift of piety, because, properly speaking, those not content with the divine order get angry.

(ubi sup.) As soon as I have wept for my sins, I begin to hunger and thirst after righteousness. He who is afflicted with any sore disease, hath no hunger.

When Luke mentions these blessed ones, he calls them simply those "who hunger." But Matthew here defines them as those who willingly and from a longing for the good abstain from fleshly pleasures. Both of them speak in a similar way. Whoever longs for the righteousness of God has found what is truly desirable. But the yearning for righteousness is not satisfied by analogy to the appetite alone. For brotherhood in justice is desired not merely as food. That is only half the total picture. But now he has also represented this yearning as analogous to thirst for something to drink. By the passion of thirst he intends to indicate the heat and burning of intense longing. He says that such a person "will be filled." But such fulfillment does not produce a turning away but rather an intensification of the desire.

To those hungering and thirsting, a full supply, as it were a refreshment to those labouring and bravely contending for salvation: Blessed are they which do hunger and thirst after righteousness, for they shall be filled.

But now, to conclude by summing up this passage, what can be named or thought of more laborious and toilsome, where the believing soul is straining every nerve of its industry, than the subduing of vicious habit? Let such an one cut off the members which obstruct the kingdom of heaven, and not be overwhelmed by the pain: in conjugal fidelity let him bear with everything which, however grievously annoying it may be, is still free from the guilt of unlawful corruption, i.e. of fornication: as, for instance, if any one should have a wife either barren, or misshapen in body, or faulty in her members—either blind, or deaf, or lame, or having any other defect—or worn out by diseases and pains and weaknesses, and whatever else may be thought of exceeding horrible, fornication excepted, let him endure it for the sake of his plighted love and conjugal union; and let him not only not put away such a wife, but even if he have her not, let him not marry one who has been divorced by her husband, though beautiful, healthy, rich, fruitful. And if it is not lawful to do such things, much less is it to be deemed lawful for him to come near any other unlawful embrace; and let him so flee from fornication, as to withdraw himself from base corruption of every sort. Let him speak the truth, and let him commend it not by frequent oaths, but by the probity of his morals; and with respect to the innumerable crowds of all bad habits rising up in rebellion against him, of which, in order that all may be understood, a few have been mentioned, let him betake himself to the citadel of Christian warfare, and let him lay them prostrate, as if from a higher ground. But who would venture to enter upon labours so great, unless one who is so inflamed with the love of righteousness, that, as it were utterly consumed with hunger and thirst, and thinking there is no life for him till that is satisfied, he puts forth violence to obtain the kingdom of heaven? For otherwise he will not be able bravely to endure all those things which the lovers of this world reckon toilsome and arduous, and altogether difficult in getting rid of bad habits. Blessed, therefore, are they which do hunger and thirst after righteousness: for they shall be filled.

But yet, when any one encounters difficulty in these toils, and advancing through hardships and roughnesses surrounded with various temptations, and perceiving the troubles of his past life rise up on this side and on that, becomes afraid lest he should not be able to carry through what he has undertaken, let him eagerly avail himself of the counsel that he may obtain assistance. But what other counsel is there than this, that he who desires to have divine help for his own infirmity should bear that of others, and should assist it as much as possible? And so, therefore, let us look at the precepts of mercy. The meek and the merciful man, however, seem to be one and the same: but there is this difference, that the meek man, of whom we have spoken above, from piety does not gainsay the divine sentences which are brought forward against his sins, nor those statements of God which he does not yet understand; but he confers no benefit on him whom he does not gainsay or resist. But the merciful man in such a way offers no resistance, that he does it for the purpose of correcting him whom he would render worse by resisting.

Fortitude corresponds to those hungering and thirsting: for they labour in earnestly desiring joy from things that are truly good, and in eagerly seeking to turn away their love from earthly and corporeal things: and of them it is here said, Blessed are they which do hunger and thirst after righteousness.

(ubi sup.) Or He speaks of food with which they shall be filled at this present; to wit, that food of which the Lord spake, My food is to do the will of my Father, that is, righteousness, and that water of which whoever drinks it shall be in him a well of water springing up to life eternal.

Since indeed a perfect advance in good is considered according to divine imitation, and all the ways of the Lord are mercy and truth: hence it is that there is a twofold beatitude according to these two ways, namely hunger or zeal for justice, and the affection of mercy.

For the perfection of prelacy, two things are necessarily required, namely zeal for justice and the affection of mercy: for mercy and truth preserve the king. According to these two, the governance of prelacy in the Church militant ought to be ordered.

Fortitude disposes to hunger for justice; for he who is strong holds so eagerly to justice that he would rather be separated from bodily life than from justice.

The fourth virtue is hunger for justice, concerning which it says in the Gospel: "Blessed are those who hunger and thirst for justice." The gift of fortitude destroys sloth and introduces hunger for justice.

He taught that we must seek after righteousness with earnest desire, not with fainthearted energy. Indeed, he calls those persons blessed who in their search for righteousness virtually burn with passionate longing in their hunger and thirst. For if each one of us really hungers and thirsts for righteousness with eager desire, we can do nothing else but think and seek after righteousness. It is necessary that we eagerly desire that for which we hunger and thirst.

Rightly then the One who is the heavenly bread and the fountain of living waters promises in return to those who thus hunger and thirst the fullness of perpetual refreshment: "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." This indeed is that righteousness of faith that comes from God and Christ, of which the apostle says, "The righteousness of God through faith in Jesus Christ in all and upon all who believe in him."

The blessedness which He appropriates to those who hunger and thirst after righteousness shows that the deep longing of the saints for the doctrine of God shall receive perfect replenishment in heaven; then they shall be filled.

It is not enough that we desire righteousness, unless we also suffer hunger for it, by which expression we may understand that we are never righteous enough, but always hunger after works of righteousness.

Blessed are they which do hunger and thirst after righteousness. What sort of righteousness? He means either the whole of virtue, or that particular virtue which is opposed to covetousness. For since He is about to give commandment concerning mercy, to show how we must show mercy, as, for instance, not of rapine or covetousness, He blesses them that lay hold of righteousness.

And see with what exceeding force He puts it. For He said not, Blessed are they which keep fast by righteousness, but, Blessed are they which do hunger and thirst after righteousness: that not merely anyhow, but with all desire we may pursue it. For since this is the most peculiar property of covetousness, and we are not so enamored of meat and drink, as of gaining, and compassing ourselves with more and more, He bade us to transfer this desire to a new object, freedom from covetousness.

Then He appoints the prize, again from things sensible; saying, for they shall be filled. Thus, because it is thought that the rich are commonly made such by covetousness, Nay, saith He, it is just contrary: for it is righteousness that doeth this. Wherefore, so long as thou doest righteously, fear not poverty, nor tremble at hunger. For the extortioners, they are the very persons who lose all, even as he certainly who is in love with righteousness, possesses himself the goods of all men in safety.

But if they who covet not other men's goods enjoy so great abundance, much more they who give up their own.

But if I must utilize a bold explanation indeed, I think that perhaps it was through the word that is measured by virtue and justice that the Lord presents himself to the desire of the hearers. He was born as wisdom from God for us, and as justice and sanctification and redemption. He is "the bread that comes down from heaven" and "living water," for which the great David himself thirsted. He said in one of his psalms, "My soul has thirsted for you, even for the living God; when shall I come and appear before the face of God?" … "I shall behold your face in righteousness; I shall be satisfied in beholding your glory." This then, in my estimation, is the true virtue, the good unmingled with any lesser good, that is, God, the virtue that covers the heavens, as Habakkuk relates.

All good which men do not from love of the good itself is unpleasing before God. He hungers after righteousness who desires to walk according to the righteousness of God; he thirsts after righteousness who desires to get the knowledge thereof.

Such is the bounty of a rewarding God, that His gifts are greater than the desires of the saints.

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

Blessed are they who hunger and thirst after righteousness, for they shall be filled. Since He is about to speak about almsgiving, He first shows that one must pursue righteousness, and not give alms from what has been acquired by theft and extortion. And one must avidly practice righteousness, for this is what it means to "hunger and thirst." Since it is the greedy who are thought to be well off and satisfied, Jesus says that it is rather the righteous who shall be filled, even here in this life, for what is theirs they possess with surety.

Then, having given the beatitudes which pertain to removing evil, he now gives one which pertains to producing good. But our good is twofold, namely, of justice and of mercy. In regard to the first he says, Blessed are they who hunger and thirst after righteousness. Justice is taken in three ways according to Chrysostom and the Philosopher: sometimes for every virtue, which is called legal justice, which commands acts of the virtues. Hence, to the extent that a man obeys the law, he fulfills every virtue. In another way, in as much as it is a special virtue listed among the cardinal virtues and opposed to greed or injustice, and deals with buying and selling and hiring. Therefore, you thirst after justice can be understood in a general sense and in a specific sense.

If it is understood in a general sense, he says this for two reasons. The first is Jerome's, who says that it is not enough that a man perform a work of justice, unless he acts with desire: "With free will I will sacrifice to you" (Ps 54:6); "My soul thirsts for God, for the living God" (Ps 42:2); "I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord" (Am 8:11). Therefore, it is thirst, when one acts with desire. Another reason: Justice is twofold, perfect and imperfect. We cannot have the perfect in this world, because "if we say we have no sin, we deceive ourselves, and the truth is not in us" (1 Jn 1:8); "All our righteous deeds are like a polluted garment" (Is 64:6). But we have it in heaven: "Your people shall all be righteous; they shall possess the land forever" (Is 60:21). But we can have the desire for justice here; hence, he says, Blessed are they who hunger and thirst for justice. This is similar to what Pythagoras did. For in his time those who studied were called wise; but Pythagoras did not wish to be called wise, but a philosopher, i.e., a lover of wisdom. In like manner the Lord wishes that his people be and be called lovers of justice.

But if it be understood of specific justice, it consists in a man's rendering to each what is his due. Then it is fitting to state that blessed are they..., because hunger and thirst, properly speaking, pertain to the greedy. For those who desire to possess what belongs to others are never satiated; hence, that hunger about which the Lord speaks is opposed to that of the greedy. And the Lord wishes that we so yearn for that justice, that we are never, as it were, satiated in this life, as the greedy person is never satiated.

For they shall be satisfied. A fitting reward is mentioned, they shall be satisfied: first, in the eternal vision, for they shall see God in his essence: "I shall be satisfied when your glory shall appear" (Ps 17:15). For nothing will remain to be desired there: "He who pursues righteousness and kindness will find life" (Pr 21:21). Secondly, in the present, and this is twofold: one is in spiritual goods, i.e., in fulfilling the commandments: "My food is to do the will of him who sent me, and to accomplish his work" (Jn 4:34). In another way, it is taken for a fullness of temporal things. Unjust men are never satisfied, but men who have justice itself as their goal can go no further: "The just man eats and satisfies his soul" (Pr 13:25).

This beatitude, according to Augustine, is reduced to the gift of courage, namely, because it belongs to courage that a man act justly. Furthermore, the Lord adds something to the previous reward, because to be satisfied is to have one's desire totally fulfilled.

Counsel corresponds to the merciful: for this is the one remedy for escaping from so great evils, that we forgive, as we wish to be ourselves forgiven; and that we assist others so far as we are able, as we ourselves desire to be assisted where we are not able: and of them it is here said, Blessed are the merciful.

To the merciful mercy, as to those following a true and excellent counsel, so that this same treatment is extended toward them by one who is stronger, which they extend toward the weaker: Blessed are the merciful, for they shall obtain mercy.

Hear what follows: "Blessed are the compassionate, for God will have compassion on them." Do this, and it will be done to you. Do it in regard to another that it might be done in regard to you. For you may overflow yet remain in need. You may overflow with temporal things but remain in need of eternal life. You hear the voice of a beggar, but before God you are yourself a beggar. Someone is begging from you, while you yourself are begging. As you treat your beggar, so will God treat his. You who are empty are being filled. Out of your fullness fill an empty person in need, so that your own emptiness may be again filled by the fullness of God.

(ubi sup.) He pronounces those blessed who succour the wretched, because they are rewarded in being themselves delivered from all misery; as it follows, for they shall obtain mercy.

Since indeed a perfect advance in good is considered according to divine imitation, and all the ways of the Lord are mercy and truth: hence it is that there is a twofold beatitude according to these two ways, namely hunger or zeal for justice, and the affection of mercy.

For the perfection of prelacy, two things are necessarily required, namely zeal for justice and the affection of mercy: for mercy and truth preserve the king. According to these two, the governance of prelacy in the Church militant ought to be ordered.

Counsel disposes to mercy: for there is nothing God counsels more in Scripture than to show mercy, which he esteems above all holocausts.

The fifth virtue is mercy, concerning which it says in the Gospel: "Blessed are the merciful." The gift of counsel destroys avarice and introduces mercy.

By a great number of witnesses indeed, just as many in the Old Testament as the New, we are called by the Lord to show compassion. But as a shortcut to faith we deem enough and more than enough what the Lord himself in the passage at hand expresses with his own voice, saying, "Blessed are the compassionate, for God will have compassion for them." The Lord of compassion says that the compassionate are blessed. No one can obtain God's compassion unless that one is also compassionate. In another passage he said, "Be compassionate, just as your Father who is in the heavens is compassionate."

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" [Jeremiah 9:23-24]), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you." [Matthew 5:7, Matthew 6:14, Matthew 7:1-2] By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, "On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words?" [Isaiah 66:2]

(ord.) Justice and mercy are so united, that the one ought to be mingled with the other; justice without mercy is cruelty; mercy without justice, profusion—hence He goes on to the one from the other.

(ap. Anselm.) Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough, so the glory of mercy is greater than of the things hitherto mentioned.

So greatly is God pleased with our feelings of benevolence towards all men, that He will bestow His own mercy only on the merciful.

(Verse 7) Blessed are the merciful, for they will be shown mercy. Mercy is not only understood in acts of charity, but also in bearing each other's burdens in every sin, if we carry the burdens of one another (Galatians 6).

Mercy here is not said only of alms, but is in every sin of a brother, if we bear one another's burdens.

Blessed are the merciful. Here He seems to me to speak not of those only who show mercy in giving of money, but those likewise who are merciful in their actions. For the way of showing mercy is manifold, and this commandment is broad. What then is the reward thereof? For they shall obtain mercy.

And it seems indeed to be a sort of equal recompence, but it is a far greater thing than the act of goodness. For whereas they themselves show mercy as men, they obtain mercy from the God of all; and it is not the same thing, man's mercy, and God's; but as wide as is the interval between wickedness and goodness, so far is the one of these removed from the other.

The merciful (misericors) is he who has a sad heart; he counts others' misery his own, and is sad at their grief as at his own.

Blessed are the merciful, for they shall obtain mercy. Not only with money does one show mercy in almsgiving, but also with words. And should you have nothing at all to give, show mercy with tears of compassion. "They shall obtain mercy" even here in this life from men; for if he who showed mercy yesterday should be in want today, he will obtain mercy from all. And in the next life, how much more shall he obtain mercy from God?

Note also that first he says Blessed are those who mourn, for when a man is infirm, he does not desire to eat; but he begins to desire when he begins to get well. So it is in matters of the spirit: when men are in sin, they do not feel spiritual hunger; but when their sins are forgiven, they experience that hunger. Therefore he continues at once: Blessed are the merciful, because justice without mercy is cruelty, while mercy without justice is the mother of destruction. Therefore, it is necessary for the two to be joined, as it says in Proverbs (3:3): "Let not mercy and truth forsake you"; "Mercy and truth will meet" (Ps 85:10).

Blessed are the merciful, for they shall obtain mercy. To be merciful is to have a compassionate heart for the wretchedness of others; but we have mercy toward the wretchedness of others, when we regard it as our own. But we grieve over our own wretchedness and strive to remove it. Therefore, you are truly merciful, when you work to relieve the wretchedness of others. Now the wretchedness of our neighbor is twofold: the first is in temporal matters, and in regard to that wretchedness we should have a compassionate heart: "If anyone has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him?" (1 Jn 3:17). The second is that whereby man is made wretched through sin; because just as happiness lies in the works of the virtues, so one's wretchedness lies in vices: "Sin makes a people wretched" (Pr 14:34). Therefore, when we admonish the fallen to return, we are merciful: "Seeing the crowds he had compassion on them" (Mt 9:36). Therefore, the merciful are blessed. And why? Because they shall obtain mercy.

Here it should be noted that God's gifts always outweigh our merits: "The Lord is the one who repays, and he will repay you sevenfold" (Sir 35:13). Consequently, the mercy God bestows on us is much greater than that we bestow on others. That mercy begins in this life in two ways: first, because our sins are forgiven: "Who forgives all your iniquity" (Ps 103:3). Secondly, because he removes temporal imperfections, so that he makes his sun to rise. This will be perfected in the future, when all wretchedness, both of guilt and punishment, will be removed: "Your mercy, O Lord, is in heaven" (Ps 36:6). And this is because they shall obtain mercy.

This beatitude is reduced to the gift of counsel, because this is unique counsel, that amid the dangers of this world we should obtain mercy: "Godliness is of value in every way" (1 Tim 4:8); "Let my counsel be acceptable to the king" (Dan 4:27).

(in Luc. vi. 22.) The merciful loses the benefit of his mercy, unless he shows it from a pure heart; for if he seeks to have whereof to boast, he loses the fruit of his deeds; the next that follows therefore is, Blessed are the pure in heart.

He calls "pure of heart" here those who have acquired virtue in general. Showing the inadequacy of what he had said before, he adds "for they shall see God." Why then is it said that "no one has seen God at any time"? We maintain that he is seen and understood by reason. Either we may see God through the holy Scriptures with the eyes of the understanding, or again, through the wisdom visible in the universe it is possible to see, in a conjectural sort of way, him who made it. God is seen in the same way that in objects made by human beings, the maker of a given work is, after a certain manner, seen by the intellect. But what is seen is not the nature of the artificer but only his or her artistic skill. So also, whoever sees God by looking at the creation gains an impression not of the essence but of the wisdom of the One who has made all things. Therefore the Lord tells the truth when proclaiming that God is seen by the pure in heart, while at the same time the Scripture does not lie when it asserts that God has not been seen nor can be seen.

To the pure in heart is given the power of seeing God, as to those bearing about with them a pure eye for discerning eternal things: Blessed are the pure in heart, for they shall see God.

Understanding corresponds to the pure in heart, the eye being as it were purged, by which that may be beheld which eye has not seen, nor ear heard, and what has not entered into the heart of man: and of them it is here said, Blessed are the pure in heart.

Mark well what follows. When the text says "blessed are the pure in heart," it refers to those who have been made clean within, for they shall see God. To behold God is the end and purpose of all our loving activity. But it is the end by which we are to be perfected, not the end by which we come to nothing. Note that food is finished in a different way than a garment is finished. Food is finished when it is consumed in the eating. A garment is finished when it is completed in the weaving. Both are finished, but the former's finish means destruction; the latter's, perfection. Whatever we do, whatever good deeds we perform, whatever we strive to accomplish, whatever we laudably yearn for, whatever we blamelessly desire, we shall no longer be seeking any of those things when we reach the vision of God. Indeed, what would one search for when one has God before one's eyes? Or what would satisfy one who would not be satisfied with God? Yes, we wish to see God. Who does not have this desire? We strive to see God. We are on fire with the desire of seeing God. But pay attention to the saying, "Blessed are the pure of heart, for they shall see God." Provide yourself with this means of seeing God. Let me speak concretely: Why would you, while your eyes are bleary, desire to see a sunrise? Let the eyes be sound, and that light will be full of joy. If your eyes are blind, that light itself will be a torment. Unless your heart is pure, you will not be permitted to see what cannot be seen unless the heart be pure.

There will come the form of a servant, and that same will be apparent. For how could the form of God be made apparent to the just and to the unjust? If the judgment were to be only among the just, then the form of God might appear as to the just. But because the judgment is to be of the just and of the unjust, and that it is not permitted to the wicked to see God, - for "blessed are the pure in heart, for they shall see God," - such a Judge will appear as may be seen by those whom He is about to crown, and by those whom He is about to condemn. Hence the form of a servant will be seen, the form of God will be hid. The Son of God will be hid in the servant, and the Son of man will be manifest.

Seek in the Father and Son a separation, thou findest none; no, not if thou hast mounted high; no, not even if thou hast reached something above thy mind. For if thou turnest about among the things which thy wandering mind makes for itself, thou talkest with thine own imaginations, not with the Word of God; thine own imaginations deceive thee. Mount also beyond the body, and understand the mind; mount also beyond the mind, and understand God. Thou reachest not unto God, unless thou hast passed beyond the mind; how much less thou reachest unto God, if thou hast tarried in the flesh! They who think of the flesh, how far are they from understanding what God is! - since they would not be there even if they knew the mind. Man recedes far from God when his thoughts are of the flesh; and there is a great difference between flesh and mind, yet a greater between mind and God. If thou art occupied with the mind, thou art in the midway: if thou directest thy attention beneath, there is the body; if above, there is God. Lift thyself up from the body, pass beyond even thyself. For observe what said the psalm, and thou art admonished how God must be thought of: "My tears," it saith, "were made to me my bread day and night, when it was said to me daily, Where is thy God?" As the pagans may say, "Behold our gods, where is your God?" They indeed show us what is seen; we worship what is not seen. And to whom can we show? To a man who has not sight with which to see? For anyhow, if they see their gods with their eyes, we too have other eyes with which to see our God: for "blessed are the pure in heart, for they shall see God." Therefore, when he had said that he was troubled, when it was daily said to him, "Where is thy God?" "these things I remembered," saith he, "because it is daily said to me, Where is thy God?" And as if wishing to lay hold of his God, "These things," saith he, "I remembered, and poured out my soul above me." Therefore, that I might reach unto my God, of whom it was said to me, "Where is thy God? I poured out my soul," not over my flesh, but "above me;" I transcended myself, that I might reach unto Him: for He is above me who made me; none reaches to Him but he that passes beyond himself.

(Serm. in Mont. i. 2.) They are foolish who seek to see God with the bodily eye, seeing He is seen only by the heart, as it is elsewhere written, In singleness of heart seek ye Him; (Wisd. 1:1.) the single heart is the same as is here called the pure heart.

(Civ. Dei, xxii 29.) But if spiritual eyes in the spiritual body shall be able only to see so much as they we now have can see, undoubtedly God will not be able to be seen of them.

(de Trin. i. 8.) This seeing God is the reward of faith; to which end our hearts are made pure by faith, as it is written, cleansing their hearts by faith; (Acts 15:9.) but the present verse proves this still more strongly.

(de Genesi ad Literam. xii. 26.) No one seeing God can be alive with the life men have on earth, or with these our bodily senses. Unless one die altogether out of this life, either by totally departing from the body, or so alienated from earnal lusts that he may truly say with the Apostle, whether in the body or out of the body, I cannot tell, he is not translated that he should see this vision.

Since standing in the best is either through limpid cognition or through tranquil affection, hence it is that there are two final beatitudes, namely purity of heart for seeing God and peace of mind for perfectly enjoying him.

For the perfection of interior sanctity, there is necessarily required purity of conscience and tranquility of the whole soul through the peace of God surpassing all human understanding.

Understanding disposes to cleanness of heart: for the contemplation of truth cleanses our heart from all phantasms.

The sixth virtue is purity of heart, concerning which it says in the Gospel: "Blessed are the pure of heart." The gift of understanding destroys gluttony and introduces purity of heart.

Again, we are afraid that heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives. A man's love for a woman is not mercenary because he wants to marry her, nor his love for poetry mercenary because he wants to read it, nor his love of exercise less disinterested because he wants to run and leap and walk. Love, by definition, seeks to enjoy its object.

And, in fact, He shows much more of Himself to some people than to others—not because He has favourites, but because it is impossible for Him to show Himself to a man whose whole mind and character are in the wrong condition. Just as sunlight, though it has no favourites, cannot be reflected in a dusty mirror as clearly as in a clean one.

You can put this another way by saying that while in other sciences the instruments you use are things external to yourself (things like microscopes and telescopes), the instrument through which you see God is your whole self. And if a man's self is not kept clean and bright, his glimpse of God will be blurred—like the Moon seen through a dirty telescope. That is why horrible nations have horrible religions: they have been looking at God through a dirty lens.

The pure of heart are those who have gotten rid of sin's filth, have cleansed themselves of all the pollution of the flesh and have pleased God through works of faith and justice. As David testifies in a psalm, "Who will climb up the Lord's mountain, or who will stand in his holy place? The one with innocent hands and a pure heart, who has not received his soul in vain." And David, rightly knowing that God can be seen only with a pure heart, prays as follows in the psalm, "Create in me a clean heart, O God, and renew a right spirit within me." So the Lord shows that it is pure-hearted people like this who are blessed. They are those who, living by faith in God with a pure mind and unstained conscience, will win the right to see the God of glory in the heavenly kingdom to come, "no longer in a mirror and in riddles, but face to face," as the apostle has said.

(ap. Anselm.) Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough, so the glory of mercy is greater than of the things hitherto mentioned.

(ap. Anselm.) Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shronded by sin, but is formed anew in pure hearts by grace. It follows rightly the beforementioned graces, because if they be not there, a clean heart is not created in a man.

(non occ.) The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.

(Verse 8.) Blessed are the pure in heart, for they will see God. Those who have no consciousness of sin are not accused. The world is seen by the pure in heart: the temple of God cannot be defiled.

The pure is known by purity of heart, for the temple of God cannot be impure.

Blessed are the pure in heart, for they shall see God. Behold again the reward is spiritual. Now He here calls pure, either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, Follow peace with all men, and holiness, without which no man shall see the Lord. He is here speaking of such sight as it is possible for man to have.

For because there are many who show mercy, and who commit no rapine, nor are covetous, who yet are guilty of fornication and uncleanness; to signify that the former alone suffices not, He hath added this, much in the same sense as Paul, writing to the Corinthians, bore witness of the Macedonians, that they were rich not only in almsgiving, but also in all other virtue. For having spoken of the noble spirit they had shown in regard of their goods, he saith, They gave also their own selves to the Lord, and to us.

And if thou wilt see the eyes also, behold them exactly delineated with decency and temperance. Wherefore they become also so beautiful and sharpsighted, as to behold even the Lord Himself. For, "Blessed," saith He, "are the pure in heart, for they shall see God."

David sheweth in a psalm that the grace of God aboundeth specially with the pure in heart, saying, "God is good to Israel, even to the pure in heart;" now he uniteth purity of heart with the sight of God, for the name Israel is interpreted "He hath seen God". And whosoever is simple and pure in heart is able to see God, even as our Lord spake in His Gospel, "Blessed are the pure in heart, for they shall see God."

He who in thought and deed fulfils all righteousness, sees God in his heart, for righteousness is an image of God, for God is righteousness. So far as any one has rescued himself from evil, and works things that are good, so far does he see God, either hardly, or fully, or sometimes, or always, according to the capabilities of human nature. But in that world to come the pure in heart shall see God face to face, not in a glass, and in enigma as here.

Blessed are the pure in heart, for they shall see God. There are many who are not rapacious and greedy, but are generous in almsgiving, yet they fornicate and commit other uncleanliness. Christ commands, therefore, that along with the other virtues we should also be pure, that is, chaste and temperate, not only in the body, but in the heart as well. Without holiness, namely, chastity, no one will see the Lord. Just as a mirror will reflect images only if it is clean, so also only a pure soul admits the vision of God and the understanding of the Scriptures.

Thus have been presented the acts of virtues by which we are removed from evil and do good. Now are presented the acts by which we are disposed for the best; hence Blessed are the pure in heart. This beatitude consists in two things: in the vision of God and the love of neighbor. Hence, he first presents the beatitude pertaining to the vision of God; secondly, to the love of neighbor (v. 9). Therefore Blessed are the pure in heart, for they shall see God.

But a literal question arises here. For we hold that God cannot be seen: "No one has ever seen God" (1 Jn 4:12). And lest someone say that, although no one sees him in the present life, he will see him in the future, the apostle dismisses this in 1 Timothy (6:16): "He dwells in unapproachable light, whom no man has ever seen or can see." In regard to this it should be noted that there are various opinions. For some have posited that God is never seen in his essence, but in some refulgence of his brightness. But a Gloss on Exodus (33:20): "Man shall not see me and live," rejects this for two reasons. First, because it conflicts with a text of Sacred Scripture: "We shall see him as he is" (1 Jn 3:2). Likewise, 1 Corinthians (13:12): "Now we see in a mirror dimly, but then face to face." It also conflicts with reason, because man's happiness is man's ultimate good, in which his desire is set at rest. But it is a natural desire that man, seeing effects, inquires about the cause; hence the wondering of philosophers was the origin of philosophy, because seeing effects, they wondered and searched for the cause. Therefore that desire is not set at rest until it arrives at the first cause, which is God, namely, at the divine essence. Therefore, he will be seen in his essence.

Others fell into a greater error by positing the contrary. They said that not only will we see God's essence with the eye of the mind, but also of the body, and that Christ sees the divine essence with a bodily eye. But this is not suitable, as is clear first of all from the text presented here; for it would not say Blessed are the clean of heart, but "blessed are those with clean and pure eyes." Therefore it gives us to understand that he is not seen except by the heart, i.e., the intellect; for that is the way heart is taken here, as also in Ephesians (1:18): "Having the eyes of your hearts enlightened." Secondly, because a bodily sense is restricted to its own object. But if it is said that it will have greater power then, the answer to be given is that then it would not be bodily vision, which sees only colors, and essences only incidentally, according to Augustine in The City of God (c. 19). For example, when we see a living thing, we can say that we see life, in as much as we see indications by which life is indicated to us. Similarly, in the divine vision, because the refulgence will be so great in the new heaven and new earth and the glorified bodies, we shall be said to see God through them as if with bodily eyes. Therefore blessed are the pure in heart...

The objection that "no one has ever seen God" is answered in three ways: first, because not with a comprehensive vision; secondly, not with bodily eyes; thirdly, not in this life. For if it were granted to anyone to see God in this life, this would be because he was totally alienated and raised above the bodily senses. Therefore it is stated, Blessed are the pure in heart; because, just as an eye seeing a color should be purified, so the mind seeing God: "Seek him in simplicity of heart, because he is found by him who does not put him to the test, and manifests himself to those who have faith in him" (Wis 1:1). For by faith is the heart purified: "He cleansed their hearts by faith" (Acts 15:9). And because vision succeeds faith, it is said, for they shall see God. Blessed are the pure in heart, i.e., who have a general cleanliness from alien thoughts. By such cleanliness their heart is a holy temple of God, in which they see God to be contemplated, for temple seems to be named from contemplation.

But in a particular way blessed are the pure in heart, i.e., who have cleanliness of the flesh; for nothing so impedes contemplation as bodily uncleanness: "Strive for peace with all men, and for the holiness without which no one will see the Lord" (Heb 12:14). Therefore some say that the moral virtues contribute to the contemplative life, and especially chastity. According to this, blessed are the pure in heart, can be understood of the vision in this life, for the saints with their heart full of righteousness see more clearly than others see by means of bodily effects. For the nearer the effects, the better God is known through them. Hence, the saints who have justice, charity and effects of that sort, which are most similar to God, know more than others: "Taste and see that the Lord is good" (Ps 34:8).

(ubi sup.) When you have made your inward parts clean from every spot of sin, that dissentions and contentious may not proceed from your temper, begin peace within yourself, that so you may extend it to others.

To the peacemakers the likeness of God is given, as being perfectly wise, and formed after the image of God by means of the regeneration of the renewed man: Blessed are the peacemakers, for they shall be called the children of God.

Wisdom corresponds to the peacemakers, in whom all things are now brought into order, and no passion is in a state of rebellion against reason, but all things together obey the spirit of man, while he himself also obeys God: and of them it is here said, Blessed are the peacemakers.

There is in the inner person a kind of daily quarrel; a praiseworthy battle acts to keep what is better from being overcome by what is worse. The struggle is to keep desire from conquering the mind and to keep lust from conquering wisdom. This is the steadfast peace that you ought to develop in yourself, that what is better in you may be in charge of what is worse. The better part in you, moreover, is that part in which God's image is found. This is called the mind, the intellect. There faith burns, there hope is strengthened, there charity is kindled.

Where there is no contention, there is perfect peace. And that is why the children of God are peacemakers, because nothing can finally stand against God. In this way the children possess a likeness to God the Father. And those who calm their passions and subject them to reason, to mind and spirit, and who keep their carnal lusts under control engender peace within themselves. Thereby they themselves become the kingdom of God. In this kingdom all things are so well ordered that everything in humanity that is common to us and to the beasts is spontaneously governed by that which is chief and preeminent in humanity, namely, the reasoning mind. This preeminent human faculty is itself subject to a still higher power, which is Truth itself, the only begotten Son of God.

(Civ. Dei, xix. 13.) Peace is the fixedness of order; by order, I mean an arrangement of things like and unlike giving to each its own place. And as there is no man who would not willingly have joy, so is there no man who would not have peace; since even those who go to war desire nothing more than by war to come to a glorious peace.

(Serm. in Mont. i. 2.) The peacemakers within themselves are they who having stilled all disturbances of their spirits, having subjected them to reason, have overcome their carnal desires, and become the kingdom of God. There all things are so disposed, that that which is most chief and excellent in man, governs those parts which we have in common with the brutes, though they struggle against it; nay even that in man which is excellent is subjected to a yet greater, namely, the very Truth, the Son of God. For it would not be able to govern what is inferior to it, if it were not subject to what is above it. And this is the peace which is given on earth to men of good will.

(Retract. i. 19.) No man can attain in this life that there be not in his members a law resisting the law of his mind. But the peacemakers attain thus far by overcoming the lusts of the flesh, that in time they come to a most perfect peace.

Or, because peace is then perfect when there is no where any opposition, the peacemakers are called the sons of God, because nothing resists God, and the children ought to bear the likeness of their Father.

Since standing in the best is either through limpid cognition or through tranquil affection, hence it is that there are two final beatitudes, namely purity of heart for seeing God and peace of mind for perfectly enjoying him.

For the perfection of interior sanctity, there is necessarily required purity of conscience and tranquility of the whole soul through the peace of God surpassing all human understanding.

Wisdom disposes to peace: for wisdom joins us to the highest truth and good, in which is the end and tranquility of our whole rational appetite.

When this peace has been attained, there necessarily follows a superabundant spiritual delight, which is contained in the twelvefold number of the fruits to intimate the superabundance of delights. For twelve is an abundant number, in which is intimated the exuberance of spiritual charisms, in which the holy soul takes delight and rejoices; and then the person is fit for contemplation and for the gazes and embraces of the Bridegroom and the Bride.

The seventh virtue is peace, concerning which it says in the Gospel: "Blessed are the peacemakers." The gift of wisdom destroys lust and introduces peace. It is impossible for the soul to tame its flesh unless it is filled with the gift of wisdom.

Not all kinds of peace are compatible with all kinds of goodwill, nor do all those who say 'Peace, peace' inherit the blessing promised to the peacemakers. The real pacificus is he who promotes peace, not he who gasses about it. Peace, peace ... we won't be hard on you ... it was only a boyish prank . . . you had a neurosis . . . promise not to do it again . . . out of this in the long run I do not think either goodwill or peace will come. Planting new primroses on the primrose path is no long-term benevolence.

The peacemakers are those who, standing apart from the stumbling block of disagreement and discord, guard the affection of fraternal love and the peace of the church under the unity of the universal faith. And the Lord in the Gospel particularly urges his disciples to guard this peace, saying, "I give you my peace; I leave you my peace." David earlier testified that the Lord would give this peace to his church, saying, "I will listen to what the Lord speaks in me, for he will pronounce his peace to his people and upon his holy ones and to those who turn to him."

"Blessed," says He, "are the peacemakers; for they shall be called the sons of God." [Matthew 5:9] It behooves the sons of God to be peacemakers, gentle in heart, simple in speech, agreeing in affection, faithfully linked to one another in the bonds of unanimity.

This unanimity formerly prevailed among the apostles; and thus the new assembly of believers, keeping the Lord's commandments, maintained its charity. Divine Scripture proves this, when it says, "But the multitude of them which believed were of one heart and of one soul." [Acts 4:32] And again: "These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren." [Acts 1:14] And thus they prayed with effectual prayers; thus they were able with confidence to obtain whatever they asked from the Lord's mercy.

The peacemaker is the one who demonstrates the harmony of the Scriptures, where others see only a contradiction: the Old with the New, the law with the prophets, Gospel with Gospel. Accordingly, having imitated the Son of God, "he shall be called a son," having by his work grasped of the "spirit of adoption."

(non occ.) The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.

(ap. Anselm.) The peacemakers have thus the place of highest honour, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.

The blessedness of the peacemakers is the reward of adoption, they shall be called the sons of God. For God is our common parent, and no other way can we pass into His family than by living in brotherly love together.

(Verse 9.) Blessed are the peacemakers, for they shall be called the children of God. Those who first make peace in their own hearts, and then among quarreling brothers. For what good is it to reconcile others through you, when there are wars of vices in your own soul?

The peacemakers (pacifici) are pronounced blessed, they namely who make peace first within their own hearts, then between brethren at variance. For what avails it to make peace between others, while in your own heart are wars of rebellious vices.

Blessed are the peace-makers. Here He not only takes away altogether our own strife and hatred amongst ourselves, but He requires besides this something more, namely, that we should set at one again others, who are at strife.

And again, the reward which He annexes is spiritual. Of what kind then is it? For they shall be called the children of God. Yea, for this became the work of the Only Begotten, to unite the divided, and to reconcile the alienated.

Then, lest thou shouldest imagine peace in all cases a blessing, He hath added, Blessed are they which are persecuted for righteousness' sake. That is, for virtue's sake, for succor given to others, and for godliness: it being ever His wont to call by the name of righteousness the whole practical wisdom of the soul.

The peacemakers with others are not only those who reconcile enemies, but those who unmindful of wrongs cultivate peace. That peace only is blessed which is lodged in the heart, and does not consist only in words. And they who love peace, they are the sons of peace.

For which reason the "peace-making" apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach.

"Blessed are the gentle: " under this term, surely, the impatient cannot possibly be classed. Again, when He marks "the peacemakers" with the same title of felicity, and names them "sons of God," pray have the impatient any affinity with "peace? "Even a fool may perceive that.

"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"

What doest thou, gentlest and humanest Discipline? Either to all these will it be thy duty so to be, for "blessed are the peacemakers; " or else, if not to all, it will be thy duty to range thyself on our side.

Blessed are the peacemakers, for they shall be called sons of God. "The peacemakers" are not only those who are themselves peaceable with all, but also those who reconcile others who are at odds. "The peacemakers" are also those who by their teaching convert the enemies of God. Just as the Only-begotten Son reconciled us to God when we were His enemies, so too are the "peacemakers" "sons of God."

Blessed are the peacemakers, for they shall be called the sons of God. This is the seventh beatitude and, as has been said, virtues disposing toward the best dispose toward two things, namely, to the vision of God and to love. And just as purity in heart disposes toward the vision of God, so peace disposes toward the love of God, by which we are called and are sons of God. Thus it disposes to the love of neighbor, because it says in 1 John (4:20): "He who does not love his brother whom he has seen, cannot love God whom he has not seen." And it should be noted that two rewards of beatitude are presented here, namely, blessed are the peacemakers and blessed are those who suffer persecution for justice' sake. And all the previous ones are reduced to those two and are their effect. For what is attained by poverty of spirit, by mourning, by meekness, but that a clean heart be had? What by justice and mercy, but that we have peace? "The fruit of justice will be peace, and the result of justice quietness and trust forever" (Is 32:17). Therefore blessed are the peacemakers.

Let us now see what peace is and how we can attain it. Peace is the tranquility of order. Order is an arrangement of equal and unequal things, which assigns its own place to each. Therefore, peace lies in all things keeping their own places. Hence, man's mind should first be subjected to God. Secondly, the lower movements and powers, which are common to us and the beasts, should be subjected to reason; for it is through reason that man excels animals: "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth" (Gen 1:26). Thirdly, that man be at peace with others, because in that way he will be completely set in proper order. But this arrangement in proper order is found only in holy men: "Great peace have they who love your name" (Ps 119:165); "There is no peace for the wicked" (Is 48:22), for they cannot have inner peace: "They live in great strife due to ignorance, and they call such great evils peace" (Wis 14:22).

True peace the world cannot give: "Not as the world gives, do I give to you" (Jn 14:27). However, all this is not enough, but they should make peace between those in conflict: "Those who enter into the counsels of peace and joy" (Pr 12:20). Yet it should be noted that peace begins here, but it is not perfect, because no one can have his animal inclinations completely subject: "I see in my members another law at war with the law of my mind and making me captive to the law of sin which dwells in my members" (Rom 7:23). Hence it will be true in eternal life: "In peace I will both lie down and sleep" (Ps 4:8); "The peace of God surpasses all understanding" (Phil 4:7).

Because they shall be called sons of God for three reasons: first, because they have the office of the Son of God. For the Son is said to have come into the world to assemble those who are scattered: "For he is our peace" (Eph 2:14); "Reconciling to himself all things, whether on earth or in heaven" (Col 1:20). Secondly, because through peace with charity one reaches the eternal kingdom: "Why has he been numbered among the sons of God? And why is his lot among the saints?" (Wis 5:5); "Eager to maintain the unity of the Spirit in the bond of peace" (Eph 4:3). Thirdly, because by it man becomes like unto God; for where peace is, there is no resistance, and no one can resist God: "Who resisted him and had peace?" (Jb 9:4).

It should be noted that those beatitudes add something to one another. For it is a greater thing to obtain mercy than to be filled, because being full depends on one's capacity; but mercy is superabundant. Furthermore, not all who receive mercy are admitted by the king to see the king. Finally, it is a greater thing to be the king's son than to see the king. Yet it should be noted that by all these one only reward is designated.

But why did the Lord wish to signify that one reward by many? The answer is that all things which are separate among lower beings are assembled into one in the higher. And because in matters human they are found scattered, and we are led to God through sense-perceptible things, the Lord signified that one eternal reward by many rewards.

This seventh beatitude is adapted to the gift of wisdom, for wisdom makes men be children of God. It should also be noted that in the seventh beatitude is placed peace, and on the seventh day rest (Gen 2:2).

(in Luc. vi. 23.) Otherwise; the first kingdom of heaven was promised to the Saints, in deliverance from the body; the second, that after the resurrection they should be with Christ. For after your resurrection you shall begin to possess the earth delivered from death, and in that possession shall find comfort. Pleasure follows comfort, and Divine mercy pleasure. But on whom God has mercy, him He calls, and he whom He calls, beholds Him that called him. He who beholds God is adopted into the rights of divine birth, and then at length as the son of God is delighted with the riches of the heavenly kingdom. The first then begins, the last is perfected.

And those promises can indeed be fulfilled in this life, as we believe them to have been fulfilled in the case of the apostles. For that all-embracing change into the angelic form, which is promised after this life, cannot be explained in any words. Blessed, therefore, are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. This eighth sentence, which goes back to the starting-point, and makes manifest the perfect man, is perhaps set forth in its meaning both by the circumcision on the eighth day in the Old Testament, and by the resurrection of the Lord after the Sabbath, the day which is certainly the eighth, and at the same time the first day; and by the celebration of the eight festival days which we celebrate in the case of the regeneration of the new man; and by the very number of Pentecost. For to the number seven, seven times multiplied, by which we make forty-nine, as it were an eighth is added, so that fifty may be made up, and we, as it were, return to the starting-point: on which day the Holy Spirit was sent, by whom we are led into the kingdom of heaven, and receive the inheritance, and are comforted; and are fed, and obtain mercy, and are purified, and are made peacemakers; and being thus perfect, we bear all troubles brought upon us from without for the sake of truth and righteousness.

"For the sake of justice." This addition clearly distinguishes the martyr from the robber. For the robber too in return for evil deeds suffers at the law's hand and doesn't ask for a prize or garland but instead pays the due penalty. It is not the penalty as such but the basis for the penalty that makes the martyr. Let us first choose the right reason, and then let us endure the penalty without anxiety.There were three crosses in a single place when Christ suffered: he himself was in the middle, and at his two sides were two robbers. Look at the penalty: it is similar for all three. Yet one of the robbers found paradise on the cross. The man in the middle, judging, condemns the proud man and receives the humble man. That piece of wood served as a judgment seat for Christ. He who judges, who is able to make the judgment correctly, says to the robber who confessed: "Truly I tell you, today you will be with me in paradise." For the robber was humbling himself. Note what he had so simply said, "Remember me, Lord, when you come to your kingdom." The implication: I know my evil deeds. May I continually be crucified until you come. And because everybody who lowers himself shall be lifted up, Christ immediately expressed his thought and showed his mercy.

(Serm. in Mont. i. 2.) When peace is once firmly established within, whatever persecutions he who has been cast without raises, or carries on, he increases that glory which is in the sight of God.

(ubi sup.) Or, the eighth beatitude, as it were, returns to the commencement, because it shows the perfect complete character. In the first then and the eighth, the kingdom of heaven is named, for the seven go to make the perfect man, the eighth manifests and proves his perfectness, that all may be conducted to perfection by these steps.

(ubi sup.) The number of these sentences should be carefully attended to; to these seven degrees of blessedness agree the operation of that seven-form Holy Spirit which Isaiah described. But as He began from the highest, so here He begins from the lowest; for there we are taught that the Son of God will descend to the lowest; here that man will ascend from the lowest to the likeness of God. Here the first place is given to fear, which is suitable for the humble, of whom it is said, Blessed are the poor in spirit, that is, those who think not high things, but who fear. The second is piety, which belongs to the meek; for he who seeks piously, reverences, does not find fault, does not resist; and this is to become meek. The third is knowledge, which belongs to those that mourn, who have learned to what evils they are enslaved which they once pursued as goods. The fourth, which is fortitude, rightly belongs to those who hunger and thirst, who seeking joy in true goods, labour to turn away from earthly lusts. The fifth, counsel, is appropriate for the merciful, for there is one remedy to deliver from so great evils, viz. to give and to distribute to others. The sixth is understanding, and belongs to the pure in heart, who with purged eye can see what eye seeth not. The seventh is wisdom, and may be assigned to the peacemakers, in whom is no rebellious motion, but they obey the Spirit. Thus the one reward, the kingdom of heaven, is put forth under various names. In the first, as was right, is placed the kingdom of heaven, which is the beginning of perfect wisdom; as if it should be said, The fear of the Lord is the beginning of wisdom. To the meek, an inheritance, as to those who with piety seek the execution of a father's will. To those that mourn, comfort, as to persons who know what they had lost, and in what they were immersed. To the hungry, plenty, as a refreshment to those who labour for salvation. To the merciful, mercy, that to those who have followed the best counsel, that may be showed which they have showed to others. To the pure in heart the faculty of seeing God, as to men bearing a pure eye to understand the things of eternity. To the peacemakers, the likeness of God. And all these things we believe may be attained in this life, as we believe they were fulfilled in the Apostles; for as to the things after this life they cannot be expressed in any words.

In the same manner, there are four acts of justice: to do good, to flee evil, to beware of prosperity, and to withstand misfortune. The fourth is referred to in Proverbs: "The just man, like a lion, feels sure of himself." There is also this: "Blessed are they who suffer persecution for justice' sake." And again: "Strive for justice for thy soul, and even unto death fight for justice."

Not without reason did the Lord previously mention hungering and thirsting for justice. He instructs us so to thirst in our desire for justice that for its sake we should despise the world's persecutions, the punishments of the body and death itself. The martyrs above all are the epitome of those who for the righteousness of faith and the name of Christ endure persecution in this world. To them a great hope is promised, namely, the possession of the kingdom of heaven. The apostles were chief examples of this blessedness, and with them all the just people who for the sake of righteousness were afflicted with various persecutions. Due to their faith they have come into the heavenly realms.

(ap. Anselm.) The peacemakers have thus the place of highest honour, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.

Thus, lastly, He includes those in the beatitude whose will is ready to suffer all things for Christ, who is our righteousness. For these then also is the kingdom preserved, for they are in the contempt of this world poor in spirit.

(Verse 10.) Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Notice that it explicitly adds (or, says), for righteousness' sake. For many endure persecution for their own sins and are not righteous. Also, consider that the blessedness of true circumcision is ultimately achieved through martyrdom.

For righteousness' sake He adds expressly, for many suffer persecution for their sins, and are not therefore righteous. Likewise consider how the eighth beatitude of the true circumcision is terminated by martyrdom.

Blessed are they which are persecuted for righteousness' sake. That is, for virtue's sake, for succor given to others, and for godliness: it being ever His wont to call by the name of righteousness the whole practical wisdom of the soul.

Then see the prize again: Because your reward is great in heaven. But thou, though thou hear not of a kingdom given in each one of the blessings, be not discouraged. For although He give different names to the rewards, yet He brings all into His kingdom. Thus, both when He saith, they that mourn shall be comforted; and, they that show mercy shall obtain mercy; and, the pure in heart shall see God; and, the peacemakers shall be called the children of God; nothing else but the Kingdom doth He shadow out by all these sayings. For such as enjoy these, shall surely attain unto that. Think not therefore that this reward is for the poor in spirit only, but for those also who hunger after righteousness, for the meek, and for all the rest without exception.

Since on this account He hath set His blessing on them all, that thou mightest not look for anything sensible: for that man cannot be blessed, who is crowned with such things as come to an end with this present life, and hurry by quicker than a shadow.

(vid. Phil. 3:2:3.) He said not, Blessed are they who suffer persecution of the Gentiles; that we may not suppose the blessing pronounced on those only who are persecuted for refusing to sacrifice to idols; yea, whoever suffers persecution of heretics because he will not forsake the truth is likewise blessed, seeing he suffers for righteousness. Moreover, if any of the great ones, who seem to be Christians, being corrected by you on account of his sins, shall persecute you, you are blessed with John the Baptist. For if the Prophets are truly martyrs when they are killed by their own countrymen, without doubt he who suffers in the cause of God has the reward of martyrdom though he suffers from his own people. Scripture therefore does not mention the persons of the persecutors, but only the cause of persecution, that you may learn to look, not by whom, but why you suffer.

He remembered the award (which the Lord assigns) in the Gospel: "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." Yet, when he thus contrasted the recompense of the reward, he did not deny the flesh's restoration; since the recompense is due to the same substance to which the dissolution is attributed,-that is, of course, the flesh.

It remains for us, lest ancient times may perhaps have had the sacrament (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded, and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons! Evidently, in the case of Christ both the divine nature and the will and the sect are different from any previously known! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." The following statement, indeed, applies first to all without restriction, then specially to the apostles themselves: "Blessed shall ye be when men shall revile you, and persecute you, and shall say all manner of evil against you, for my sake.

Blessed are they that are persecuted for righteousness' sake, for theirs is the kingdom of heaven. It is not only the martyrs who are persecuted; many others are persecuted as well, for helping those who have been wronged, and simply for every virtue which they possess. For "righteousness" means every virtue. Thieves and murderers are also persecuted, but they are not blessed.

Then the eighth beatitude is presented. This one designates the perfection of all the preceding ones, for a man is perfect in all things when he abandons none on account of tribulations: "The kiln tests the potter's vessels, and the trial of tribulation just men" (Sir 27:5). Blessed, therefore, are those who are persecuted for justice' sake, for theirs is the kingdom of heaven. But perhaps someone hearing, blessed are the peacemakers, will say that these are not happy on account of persecutions, because persecution disturbs the peace or totally destroys it; but certainly not inner but outer: "Great peace have those who love your law" (Ps 119:165).

Not the persecution itself, but its cause, makes one blessed; hence he says, for justice' sake: "If you suffer for justice's sake, you will be blessed" (1 Pt 3:14); "He does not say from the pagans and for the faith, but for justice' sake," because suffering from anyone and for any cause is not martyrdom, but suffering for justice' sake is (Chrysostom). Sirach 4:33: Struggle for justice. The prophets were not killed because they did not deny the faith, but because they proclaimed the truth. John the Baptist was killed because he proclaimed the truth, and he was a martyr.

Note that this beatitude is put in the eighth place, just as circumcision is done on the eighth day, which is a kind of general circumcision of the martyrs is foretold. For theirs is the kingdom. This seems to come from what is placed in the first beatitude; thus the saints give different interpretations of it.

Some say that this beatitude is equivalent to Blessed are the poor, for theirs..., and that to designate the perfection of patience (cf. James 1:4). But perfection is always designated by what goes back to its beginning, as happens in a circle. Again, he who suffers persecution for the sake of justice is poor, and everything else is owed to him, because he is meek and merciful etc. Therefore he has claim not only on the first reward, but all the others as well. Others say that it is not the same. Thus Ambrose says that the kingdom of heaven has to do with the glory of soul and heart. For the kingdom of heaven corresponds to the soul, but the happiness that consists in the glorification of the body corresponds to martyrdom, because of the tortures it undergoes. Or otherwise: The kingdom of heaven is promised to the poor in hope, because they do not fly away immediately, but it is promised to martyrs as a possession, because they fly away immediately.

Let any one who is seeking after the delights of this world and the riches of temporal things under the Christian name, consider that our blessedness is within; as it is said of the soul of the Church by the mouth of the prophet, All the beauty of the king's daughter is within; for outwardly revilings, and persecutions, and disparagements are promised; and yet, from these things there is a great reward in heaven, which is felt in the heart of those who endure, those who can now say, We glory in tribulations: knowing that tribulation works patience; and patience, experience; and experience, hope: and hope makes not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For it is not simply the enduring of such things that is advantageous, but the bearing of such things for the name of Christ not only with tranquil mind, but even with exultation. For many heretics, deceiving souls under the Christian name, endure many such things; but they are excluded from that reward on this account, that it is not said merely, Blessed are they which endure persecution; but it is added, for righteousness' sake. Now, where there is no sound faith, there can be no righteousness, for the just [righteous] man lives by faith. Neither let schismatics promise themselves anything of that reward; for similarly, where there is no love, there cannot be righteousness, for love works no ill to his neighbour; and if they had it, they would not tear in pieces Christ's body, which is the Church.

But it may be asked, What is the difference when He says, when men shall revile you, and when they shall say all manner of evil against you, since to revile is just this, to say evil against? But it is one thing when the reviling word is hurled with contumely in presence of him who is reviled, as it was said to our Lord, Say we not the truth that you are a Samaritan, and hast a devil? and another thing, when our reputation is injured in our absence, as it is also written of Him, Some said, He is a prophet; others said, Nay, but He deceives the people. Then, further, to persecute is to inflict violence, or to assail with snares, as was done by him who betrayed Him, and by them who crucified Him. Certainly, as for the fact that this also is not put in a bare form, so that it should be said, and shall say all manner of evil against you, but there is added the word falsely, and also the expression for my sake; I think that the addition is made for the sake of those who wish to glory in persecutions, and in the baseness of their reputation; and to say that Christ belongs to them for this reason, that many bad things are said about them; while, on the one hand, the things said are true, when they are said respecting their error; and, on the other hand, if sometimes also some false charges are thrown out, which frequently happens from the rashness of men, yet they do not suffer such things for Christ's sake. For he is not a follower of Christ who is not called a Christian according to the true faith and the catholic discipline.

There are in all, then, these eight sentences. For now in what remains He speaks in the way of direct address to those who were present, saying: Blessed shall you be when men shall revile you and persecute you. But the former sentences He addressed in a general way: for He did not say, Blessed are you poor in spirit, for yours is the kingdom of heaven; but He says, Blessed are the poor in spirit, for theirs is the kingdom of heaven: nor, Blessed are you meek, for you shall inherit the earth; but, Blessed are the meek, for they shall inherit the earth. And so the others up to the eighth sentence, where He says: Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. After that He now begins to speak in the way of direct address to those present, although what has been said before referred also to His present audience; and that which follows, and which seems to be spoken specially to those present, refers also to those who were absent, or who would afterwards come into existence.

(ubi sup.) It may be asked, what difference there is between 'they shall revile you,' and 'shall speak all manner of evil of you;' to revile, it may be said, being but to speak evil of. But a reproach thrown with insult in the face of one present is a different thing from a slander cast on the character of the absent. To persecute includes both open violence and secret snares.

(Serm. in Mont i. 5.) This I suppose was added because of those who wish to boast of persecutions and evil reports of their shame, and therefore claim to belong to Christ because many evil things are said of them; but either these are true, or when false yet they are not for Christ's sake.

Issachar is understood to mean "sturdy ass," and actually an ass bears a cross on its shoulders. It must always be ready to bear this cross. But the [true] interpretation is not "sturdy ass," but "reward," and it represents a man armed with love of the reward. Hence, in Matthew: "Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil against you, for My sake. Rejoice and exult, because your reward is great in heaven." And he said that once he was speaking with Brother Aegidius, who told him that we are not wise compared to Francis, the wise merchant: but we waste our substance, for we should pay a denarius to a man for him to strike us. And we do not even have the wisdom of the ass that bears its burden, and the more blows and insults it receives, the better it carries its load. And so, the obedient man should not let go any [potential] good. On the contrary, he should do better on account of any kind of tribulation, otherwise he is not a contemplative.

The monks praised a brother to Antony. Antony went to him and tested him to see if he could endure being insulted. When he saw that he could not bear it, he said to him, 'You are like a house with a highly decorated outside, but burglars have stolen all the furniture by the back door.'

(ap. Anselm.) Rejoice, that is, in mind, exult with the body, for your reward is not great only but abundant in heaven.

(non occ.) He invites them to patience not only by the prospect of reward, but by example, when He adds, for so persecuted they the Prophets who were before you.

(Hom. in Ezech. i. 9. 17.) What hurt can you receive when men detract from you, though you have no defence but only your own conscience? But as we ought not to stir up wilfully the tongues of slanderers, lest they perish for their slander, yet when their own malice has instigated them, we should endure it with equanimity, that our merit may be added to. Rejoice, He says, and exult, for your reward is abundant in heaven.

(Hom. in Ezech. i. 9. 17.) Yet ought we sometimes to check our defamers, lest by spreading evil reports of us, they corrupt the innocent hearts of those who might hear good from us.

(Verse 11.) Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. That curse should be despised which brings about blessedness, which is uttered falsely by the mouth of the reviler. Hence, it specially defined what blessed cursing is: every curse uttered against you falsely on my account. Therefore, where Christ is the cause, there also the desired cursing is.

This it is in the power of any one of us to attain, that when our good character is injured by calumny, we rejoice in the Lord. He only who seeks after empty glory cannot attain this. Let us then rejoice and exult, that our reward may be prepared for us in heaven.

Blessed are ye, when men shall revile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad. As if He said, Though they should call you sorcerers, deceivers, pestilent persons, or whatever else, blessed are ye: so He speaks. What could be newer than these injunctions? wherein the very things which all others avoid, these He declares to be desirable; I mean, being poor, mourning, persecution, evil report. But yet He both affirmed this, and convinced not two, nor ten, nor twenty, nor an hundred, nor a thousand men, but the whole world. And hearing things so grievous and galling, so contrary to the accustomed ways of men, the multitudes were astonished. So great was the power of Him who spake.

However, lest thou shouldest think that the mere fact of being evil spoken of makes men blessed, He hath set two limitations; when it is for His sake, and when the things that are said are false: for without these, he who is evil spoken of, so far from being blessed, is miserable.

But when He had said, your reward is great, he added also another consolation, saying, For so persecuted they the prophets which were before you. Thus, since that first, the promise of the Kingdom, was yet to come, and all in expectation, He affords them comfort from this world; from their fellowship with those who before them had been ill-treated.

For think not, saith He, that for something inconsistent in your sayings and enactments ye suffer these things: or, as being teachers of evil doctrines, ye are to be persecuted by them; the plots and dangers proceed not of any wickedness in your sayings, but of the malice of those who hear you. Wherefore neither are they any blame to you who suffer wrong, but to them who do the wrong. And to the truth of these things all preceding time bears witness. For against the prophets they did not even bring any charge of transgressing the law, and of sentiments of impiety, that they stoned some, chased away others, encompassed others with innumerable afflictions. Wherefore let not this trouble you, for of the very same mind they do all that is done now. Seest thou how He raised up their spirits, by placing them near to the company of Moses and Elias?

Thus also Paul writing to the Thessalonians, saith, For ye became followers of the Churches of God, which are in Judea; for ye also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men. Which same point here also Christ hath established.

And whereas in the other beatitudes, He said, Blessed are the poor, and the merciful; here He hath not put it generally, but addresses His speech unto themselves, saying, Blessed are ye, when they shall revile you, and persecute you, and say every evil word: signifying that this is an especial privilege of theirs; and that beyond all others, teachers have this for their own.

At the same time He here also covertly signifies His own dignity, and His equality in honor with Him who begat Him. For as they on the Father's account, saith He, so shall ye also for me suffer these things. But when He saith, the prophets which were before you, He implies that they were also by this time become prophets.

Now in this place He saith, Your reward is great in heaven. But Luke reports Him to have spoken this, both earnestly, and with more entire consolation; for He not only, as you know, pronounces them blessed, who are evil spoken of for God's sake, but declares them likewise wretched, who are well spoken of by all men. For, Woe unto you, saith He, when all men shall speak well of you. And yet the apostles were well spoken of, but not by all men. Wherefore He said not, Woe unto you, when men shall speak well of you, but, when all men shall do so: for it is not even possible that those who live in the practice of virtue should be well spoken of by all men.

And again He saith, When they shall cast out your name as evil, rejoice ye, and leap for joy. For not only of the dangers they underwent, but of the calumny also, He appoints the recompence to be great. Wherefore He said not, When they shall persecute, and kill you, but, When they shall revile you, and say all manner of evil. For most assuredly, men's evil reports have a sharper bite than their very deeds. For whereas, in our dangers, there are many things that lighten the toil, as to be cheered by all, to have many to applaud, to crown, to proclaim our praise; here in our reproach even this consolation is destroyed. Because we seem not to have achieved anything great; and this galls the combatant more than all his dangers: at least many have gone on even to hang themselves, not bearing evil report.

But if it be true that he who offers a cup of water does not lose his reward, consequently he who has been wronged but by a single word of calumny, shall not be without a reward. But that the reviled may have a claim to this blessing, two things are necessary, it must be false, and it must be for God's sake; otherwise he has not the reward of this blessing; therefore He adds, falsely for my sake.

For by how much any is pleased with the praise of men, by so much is he grieved with their evil speaking. But if you seek your glory in heaven, you will not fear any slanders on earth.

The preceding blessings were general; He now begins to address His discourse to them that were present, foretelling them the persecutions which they should suffer for His name.

For a man in sorrow receives great comfort from the recollection of the sufferings of others, who are set before him as an example of patience; as if He had said, Remember that ye are His Apostles, of whom also they were Prophets.

If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice." The Lord Himself was "cursed" in the eye of the law; and yet is He the only Blessed One.

When, however, He says, "Rejoice and exult, as often as they shall curse and persecute you; for very great is your reward in heaven," of course it is not to the impatience of exultation that He makes that promise; because no one will "exult" in adversities unless he have first learnt to contemn them; no one will contemn them unless he have learnt to practise patience.

If I avoid suffering, I am ashamed to confess. "Happy they who suffer persecution for My name's sake." Unhappy, therefore, they who, by running away, will not suffer according to the divine command.

Blessed are ye, when men shall revile you and persecute you. He addresses the apostles directly, showing that it is especially the mark of a teacher to be reviled. And shall say all manner of evil against you falsely, for My sake. It is not simply he that is reviled who is blessed, but when he is reviled for Christ's sake, and falsely. If these two conditions are lacking, he is a wretch, as he has been a cause of temptation to many.

(Serm. in Mont. i. 5.) Do not suppose that by heaven here is meant the upper regions of the sky of this visible world, for your reward is not to be placed in things that are seen, but by in heaven understand the spiritual firmament, where everlasting righteousness dwells. Those then whose joy is in things spiritual will even here have some foretaste of that reward; but it will be made perfect in every part when this mortal shall have put on immortality.

(ubi sup.) Persecuted He says generally, comprehending both reproaches and defamation of character.

Issachar is understood to mean "sturdy ass," and actually an ass bears a cross on its shoulders. It must always be ready to bear this cross. But the [true] interpretation is not "sturdy ass," but "reward," and it represents a man armed with love of the reward. Hence, in Matthew: "Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil against you, for My sake. Rejoice and exult, because your reward is great in heaven." And he said that once he was speaking with Brother Aegidius, who told him that we are not wise compared to Francis, the wise merchant: but we waste our substance, for we should pay a denarius to a man for him to strike us. And we do not even have the wisdom of the ass that bears its burden, and the more blows and insults it receives, the better it carries its load. And so, the obedient man should not let go any [potential] good. On the contrary, he should do better on account of any kind of tribulation, otherwise he is not a contemplative.

Not only should we patiently endure all the horrible treacheries of the persecutors that can be contrived in a time of persecution for Christ's name against the just, or the various reproaches that can be heaped upon us, or the punishments that can be applied to the body, but we should even welcome them with exultation because of the coming glory. For he says, "Rejoice in that day and exult; I tell you this, because your reward is great in heaven." How glorious is the endurance of this persecution, the reward for which the Lord says is in heaven! And so, taking into account the reward of the proposed glory, we should be ready with devout faith for every endurance of suffering, so that we may be ready to be made partners in the prophets' glory.

(Verse 12.) Rejoice and be glad, for your reward is great in heaven. For so they persecuted the prophets who were before you. I do not know who can fulfill this for us, so that our reputation may be torn apart by insults, and we may rejoice in the Lord. Whoever pursues vain glory cannot fulfill it. Therefore, we must rejoice and be glad, so that a reward may be prepared for us in heavenly places. We read elegantly written in a certain volume: 'Do not seek glory, and you will not grieve when you are without it.'

Rejoice and be exceeding glad, for great is your reward in heaven. Of the others whom He has said are blessed, He does not speak of a great reward. But here He does, to show that to patiently endure reviling is a great and most difficult thing; so difficult that there have been many who have even hanged themselves to escape this trial. Even Job, who patiently endured his other trials, was troubled when his friends reviled him by saying that he was suffering for his sins. For so persecuted they the prophets which were before you. So that the apostles would not think that they would be persecuted for teaching something contrary to God, He exhorts them by saying, "Even the prophets before you were persecuted for the sake of virtue, and so you have the example of their sufferings to give you courage."

(ubi sup.) Persecuted He says generally, comprehending both reproaches and defamation of character.

(Serm. in Mont. i. 6.) If you by whom the nations are to be salted shall lose the kingdom of heaven through fear of temporal persecution, who are they by whom your error shall be corrected. Another copy has, If the salt have lost all sense, showing that they must be esteemed to have lost their sense, who cither pursuing abundance, or fearing lack of temporal goods, lose those which are eternal, and which men can neither give nor take away.

(ubi sup.) Not he that suffers persecution is trodden under foot of men, but he who through fear of persecution falls away. For we can tread only on what is below us; but he is no way below us, who however much he may suffer in the body, yet has his heart fixed in heaven.

He shows that those who have been educated for the faith and in heavenly wisdom ought to remain faithful and steadfast and not "lose their taste." If they forsake the faith and divine wisdom, they either plunge headlong into heresy or return to the folly of unbelievers. And so Jesus says, "But if the salt loses its flavor, with what will it be seasoned?" For people of this sort, made tasteless by the devil's treachery and having lost the grace of faith, are good for nothing. Though they once might have seasoned nonbelievers still foreign to the faith with the word of divine preaching, they instead showed themselves useless. Judas Iscariot deteriorated into this sort of useless salt. After he had rejected divine wisdom, having changed from an apostle into an apostate, he not only did not help others. He became wretched and useless even to himself.

He calls "salt" the frame of mind that is filled with the apostolic word, which is full of understanding. When it has been sown in our souls, it allows the word of wisdom to dwell in us. It has been compared with salt because of salt's good taste and delightfulness. For without salt neither bread nor fish is edible. So too without the apostles' understanding and instruction, every soul is dull and unwholesome and unpleasant to God.

Is it not only too probable that the mildness of our political satire, when compared with the political satire of our fathers, arises simply from the profound unreality of our current politics? ... If our social relations are more peaceful than those of France or America or the England of a hundred years ago, it is simply because our politics are more peaceful; not improbably because our politics are more fictitious.

And yet, without white, my absurd little pictures would be as pointless as the world would be if there were no good people in it.

(ap. Anselm.) When then they who are the heads have fallen away, they are fit for no use but to be cast out from the office of teacher.

Therefore we must consider that, insofar as each person is able, insofar as he is capable, he should strive to impress upon the Church entrusted to him both the terror of the coming judgment and the sweetness of the kingdom. And he who cannot admonish everyone at once with one and the same voice of exhortation ought to instruct individuals as much as he can, to edify them through private conversations, and to seek fruit in the hearts of his children through simple exhortation. For we must continually weigh what is said to the holy apostles, and through the apostles to us: You are the salt of the earth. If therefore we are salt, we ought to season the minds of the faithful. You then, who are shepherds, consider that you are feeding God's animals. Concerning these animals indeed it is said to God through the Psalmist: Your animals shall dwell in it. And we often see that a block of salt is set before brute animals, so that they may lick that same block of salt and be improved. Therefore, like a block of salt among brute animals, so should the priest be among the people. For the priest must take care what he says to each person, how he admonishes each one, so that whoever is joined to the priest may be seasoned with the taste of eternal life, as if from the touch of salt. For we are not the salt of the earth if we do not season the hearts of our hearers. Indeed, he truly bestows this seasoning upon his neighbor who does not withhold the word of preaching.

If therefore the people are the food of God, the priests ought to have been the seasoning of the food. But because while we cease from the practice of prayer and holy instruction, the salt has become tasteless; it cannot season the food of God, and therefore it is not taken up by the Creator, because through our prevailing foolishness it is not seasoned at all.

The salt of the earth, I suppose, seems at first like nothing special. So what did Jesus mean when he called the apostles the "salt of the earth"? We must look for the words' appropriate meaning. Both the apostles' task and the nature of salt itself will reveal this. The element of water and the element of fire are combined and united in salt. So ordinary salt, made for the use of the human race, imparts resistance to corruption to the meats on which it is sprinkled. And, of course, it is very apt to add the sensation of hidden flavor. Likewise the apostles are the preachers of surprising heavenly things and eternity. Like sowers, they sow immortality on all bodies on which their discourse has been sprinkled. They are perfected by the baptism of water and fire. So those who are to be salted with the power of gospel teaching have rightly been called the "salt of the earth." They are right now being preserved to the end.

Jesus calls the faithful the "salt of the earth." He warns them to persist in the strength of the power handed over to them. Otherwise, losing their own taste, they are unable to make anything else tasty. Deprived of salt's taste, they are unable to make what is rotten edible. He warns them lest, cast forth from the church storerooms, they be trampled underfoot by the feet of passersby—the very feet of those they should have served with salt.

There may be here seen a propriety in our Lord's language which may be gathered by considering the Apostles' office, and the nature of salt. This, used as it is by men for almost every purpose, preserves from decay those bodies which are sprinkled with it; and in this, as well as in every sense of its flavour as a condiment, the parallel is most exact. The Apostles are preachers of heavenly things, and thus, as it were, salters with eternity; rightly called the salt of the earth, as by the virtue of their teaching, they, as it were, salt and preserve bodies for eternity.

And because man is ever liable to change, He therefore warns the Apostles, who have been entitled the salt of the earth, to continue stedfast in the might of the power committed to them, when He adds, If the salt have lost its savour, wherewith shall it be salted?

But if the doctors having become senseless, and having lost all the savour they once enjoyed, are unable to restore soundness to things corrupt, they are become useless; and are thenceforth fit only to be cast out and trodden by men.

Or even cast out from the Church's store rooms to be trodden under foot by those that walk.

(Verse 13) You are the salt of the earth. The apostles are called salt because through them the entire human race is season

25 Quod si sal evannerit, in quo salietur? Si doctor erraverit, a quo alio doctore emendabitur?

It is worthless beyond nothingness, except to be thrown out and trampled by men. An example is taken from agriculture. For salt, indeed, as a condiment for foods, and for drying meats, it is necessary, but it has no other use. Certainly, we read in the Scriptures that certain cities, sown with the salt of the victors' anger, so that no sprout would arise in them (Judith IX). Therefore, let the doctors and bishops beware and see: the powerful endure torments powerfully (Wisdom VI, 7); and there is no remedy, but to lead the ruins of the ancestors to Tartarus.

Or, because by the Apostles the whole human race is seasoned.

That is, if the doctor have erred, by what other doctor shall he be corrected?

The illustration is taken from husbandry. Salt, though it be necessary for seasoning of meats and preserving flesh, has no further use. Indeed we read in Scripture of vanquished cities sown with salt by the victors, that nothing should thenceforth grow there.

Now then, after giving them due exhortation, He refreshes them again with praises. As thus: the injunctions being high, and far surpassing those in the Old Testament; lest they should be disturbed and confounded, and say, How shall we be able to achieve these things? hear what He saith: Ye are the salt of the earth. Implying, that of absolute necessity He enjoins all this. For not for your own life apart, saith He, but for the whole world, shall your account be. For not to two cities, nor to ten or twenty, nor to a single nation am I sending you, as I sent the prophets; but to earth, and sea, and the whole world; and that in evil case. For by saying, Ye are the salt of the earth, He signified all human nature to have lost its savor, and to be decayed by our sins. For which cause, you see, He requires of them such virtues, as are most necessary and useful for the superintendence of the common sort. For first, the meek, and yielding, and merciful, and righteous, shuts not up his good deeds unto himself only, but also provides that these good fountains should run over for the benefit of others. And he again who is pure in heart, and a peacemaker, and is persecuted for the truth's sake; he again orders his way of life for the common good. Think not then, He saith, that ye are drawn on to ordinary conflicts, or that for some small matters you are to give account. Ye are the salt of the earth.

What then? did they restore the decayed? By no means; for neither is it possible to do any good to that which is already spoilt, by sprinkling it with salt. This therefore they did not. But rather, what things had been before restored, and committed to their charge, and freed from that ill savor, these they then salted, maintaining and preserving them in that freshness, which they had received of the Lord. For that men should be set free from the rottenness of their sins was the good work of Christ; but their not returning to it again any more was the object of these men's diligence and travail.

Seest thou how by degrees He indicates their superiority to the very prophets? in that He saith they are teachers, not of Palestine, but of the whole world; and not simply teachers, but awful ones too. For this is the marvellous thing, that not by flattering, nor soothing, but by sharply bracing them, as salt, even so they became dear to all men.

Now marvel not, saith He, if leaving all others, I discourse to you, and draw you on to so great dangers. For consider over how many cities, tribes, and nations, I am to send you to preside. Wherefore I would have you not only be prudent yourselves, but that you should also make others the same. And such persons have great need to be intelligent, in whom the salvation of the rest is at stake: they ought so much to abound in virtue, as to impart of the profit to others also. For if ye do not become such as this, ye will not suffice even for your own selves.

Be not then impatient, as though my sayings were too burdensome. For while it is possible for others who have lost their savor to return by your means, you, if you should come to this, will with yourselves destroy others also. So that in proportion as the matters are great, which ye have put into your hands, you need so much the greater diligence. Therefore He saith, But if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

For other men, though they fall never so often, may possibly obtain indulgence: but the teacher, should this happen to him, is deprived of all excuse, and will suffer the most extreme vengeance. Thus, lest at the words, When they shall revile you, and persecute you, and say all manner of evil against you, they should be too timid to go forth: He tells them, unless ye are prepared to combat with all this, ye have been chosen in vain. For it is not evil report that ye should fear, but lest ye should prove partners in dissimulation. For then, Ye will lose your savor, and be trodden under foot: but if ye continue sharply to brace them up, and then are evil spoken of, rejoice; for this is the very use of salt, to sting the corrupt, and make them smart. And so their censure follows of course, in no way harming you, but rather testifying your firmness. But if through fear of it you give up the earnestness that becomes you, ye will have to suffer much more grievously, being both evil spoken of, and despised by all. For this is the meaning of trodden under foot.

Salt is useful for so many purposes in human life! What need is there to speak about this? Now is the proper time to say why Jesus' disciples are compared with salt. Salt preserves meats from decaying into stench and worms. It makes them edible for a longer period. They would not last through time and be found useful without salt. So also Christ's disciples, standing in the way of the stench that comes from the sins of idolatry and fornication, support and hold together this whole earthly realm.

A doctor when he is adorned with all the preceding virtues, then is like good salt, and his whole people are salted by seeing and hearing him.

Moreover, salt is changed into another kind of substance by three means, water, the heat of the sun, and the breath of the wind. Thus Apostolical men also were changed into spiritual regeneration by the water of baptism, the heat of love, and the breath of the Holy Spirit. That heavenly wisdom also, which the Apostles preached, dries up the humours of carnal works, removes the foulness and putrefaction of evil conversation, kills the work of lustful thoughts, and also that worm of which it is said their worm dieth not. (Is. 66:24.)

The Apostles are the salt of the earth, that is, of worldly men who are called the earth, because they love this earth.

It should be known, that in the Old Testament no sacrifice was offered to God unless it were first sprinkled with salt, for none can present an acceptable sacrifice to God without the flavour of heavenly wisdom.

Ye are the salt of the earth. The prophets were sent to one race only, but you are the salt of the whole earth. By your teachings and reproofs you act as an astringent upon the slack and the indolent, so that they will not breed the worms that never die. So do not desist from your astringent reproofs, even if you are reviled or persecuted. Therefore He says: But if the salt has lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot by men. For if the teacher has become insipid, that is, if he does not give astringent reproofs, but has become soft and lax, "wherewith shall it be salted?" that is, how can this be corrected? So from then on he is cast out from the rank of teacher and is trodden under foot, that is, despised.

Hence also, when the Lord was asked, after enumerating the miracles of his power, he immediately responded about the humility of his death, saying: "The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them, and blessed is he who is not scandalized in me." Seeing so many signs and such great powers, no one could be scandalized, but only marvel.

(Ver. 4, 5.) And Jesus answered and said to them, 'Go and tell John what you hear and see: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up.' John had asked through his disciples: 'Are You the Coming One, or do we look for another?' Jesus shows the signs, not responding to what had been asked, but to the stumbling block of the messengers: 'Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up.' And what is no less important about these things,

The poor are evangelized. Either the poor in spirit, or certainly the poor in wealth (or works), so that there is no distinction in preaching between the noble and the lowly, the rich and the needy. These things confirm the strictness of the teacher, the truth of the instructor, that all are equal before him who can be saved. And what he says:

This last is no less than the first. And understand it as if it had been said, Even the poor; that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal.

But Christ knowing the purpose of John, did not say, I am He; for this would again have offended the hearers, although this was what it naturally followed for Him to say, but He leaves them to learn it from His acts. For it saith, "when these were come to Him, then He cured many." And yet what congruity was there, that being asked, "Art thou He," He should say nothing to that, but should presently cure them that were sick; unless it had been His mind to establish this which I have mentioned? Because they of course would account the testimony of His deeds surer, and more above suspicion than that of His words.

Knowing therefore, as being God, the mind with which John had sent them, He straightway cured blind, lame, and many others; not to teach him (for how should He him that was convinced), but these that were doubting: and having healed them, He saith, "Go and show John again those things which ye do hear and see; the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached unto them." And he added, "And blessed is he, whosoever shall not be offended in me;" implying that He knows even their unuttered thoughts. For if He had said, "I am He," both this would have offended them, as I have already said; and they would have thought, even if they had not spoken, much as the Jews said to Him, "Thou bearest record of Thyself." Wherefore He saith not this Himself, but leaves them to learn all from the miracles, freeing what He taught from suspicion, and making it plainer. Wherefore also He covertly added His reproof of them. That is, because they were "offended in Him," He by setting forth their case and leaving it to their own conscience alone, and by calling no witness of this His accusation, but only themselves that knew it all, did thus also draw them the more unto Himself, in saying, "Blessed is he, whosoever shall not be offended in me." For indeed His secret meaning was of them when He said this.

He did not say, "Declare unto John that I am He that cometh." But knowing that John had sent his disciples to see the miracles, He said, "Tell John what you see, and certainly he will use that opportunity to bear witness more fully to you concerning Me." By the words "the poor have the good tidings" understand either those preaching the Gospel, that is, the apostles, who were poor fishermen and despised as common lowly people, or those listening to the Gospel and hearing of the eternal good things.

And Jesus answered them. Here Christ's answer is given. John and many disciples, as John says (c. 4). Therefore, there was a dispute among them, because they saw Christ's works and preferred him to John. But seeing John's abstinence, they prefer him to Christ. Hence, first he proposes the question; secondly, he commends John (v. 10).

In regard to the first he answers in terms of his coming and Passion. The time will come, when God will suffer and many will be scandalized, because "to the Jews a scandal" (1 Cor 1:23). Hence he answers when this will be. According to Chrysostom he wants to show that he whom the prophets had foretold has come. Hence three things were promised by the prophets: sometimes the coming of God, by some the coming of a new teacher, by some the coming of sanctification and redemption. How shall we say then that he will come? And he answers in the same way Isaiah (35:4) answers: "Behold God will come and save us." Hence you will see those miracles. Go and tell John what you hear in the teachings and see in the miracles. Again, a teacher was promised: "Be glad, O sons of Zion..., because he has given you a teacher of justice" (Jl 2:22).

The blind see..., and this literally. Then if you ask when he will come: "The spirit of the Lord is upon me; he has sent me to preach to the meek" (Is 61:1), and this is signified when he says the poor have the Gospel preached to them, i.e., poverty will be blessed. Hence above (5:3); "Blessed are the poor in spirit..." and Luke (4:18): "The spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor." Again, someone holy will come to sanctify sinners; hence Isaiah (8:13): "The Lord of hosts, him you shall regard as holy."

But if we speak in the moral sense, the entire process of man's sanctification is signified. For the sinner first suffers blindness, when the reason is darkened: "Like the untimely birth that never sees the sun" (Ps 58:8); "Bring forth the people who are blind but have eyes" (Is 43:8). He is said to be lame, when the mind is drawn to various things, as it says in 1 Kings (18:21): "How long will you go limping with two different opinions?" Likewise, he becomes ulcerous in treachery and leprous, because then he cannot be recalled and infects others. After that he becomes deaf, because chastening is not heard. Then he dies: "Awake, O sleeper, and arise from the dead" (Eph 5:14). All these the Lord heals. The last are the poor in spirit, so that no health remains in them: "My loins are filled with burning, and there is not health in my flesh" (Ps 38:7). These, too, the Lord heals and they rise to a certain mental soundness, in which is true peace: "Great peace have those who love your law; nothing can make them stumble" (Ps 119:165).

But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed is he who is not scandalized in me," except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer humble things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs.

(Hom. in Ev. vi. 1.) Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block. (1 Cor. 1:23.) What then does that mean, Blessed is he who shall not be offended in me, but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works.

And when the Lord had shown forth all of himself in miraculous works, in giving sight to the blind, the power of walking to the lame, cleansing to the lepers, hearing to the deaf, voices to the mute, life to the dead and preaching to the poor, he said, "Blessed is the one who takes no offense at me." Now, had anything really been done through Christ that would cause John to take offense? Not in the least. For John himself also spent his time in his own teaching and work. However, one ought to look to a higher meaning that is both powerful and fitting. What does it mean that the poor have good news preached to them? Poor people are those who have abandoned their lives, who have taken up his cross and followed, who have been made humble in spirit. For such the kingdom of heaven is prepared. Because all experiences of this kind come together in the Lord and because his cross was to be a source of offense to many, he declared that people are blessed if their faith is not threatened by a cross or death or burial.

This saying, that they were blessed from whom there should be no offence in Him, showed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ.

(Ver. 6.) And blessed is he who is not scandalized in me. He strikes down the messengers, as will be shown in the following.

And blessed is he who shall not be offended in me, is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them.

And to show John's disciples that the thoughts they were thinking did not escape His notice, He said, "Blessed is he whosoever shall not be offended in Me," for they had many doubts about Him.

Hence to some was promised sanctification, and after they were sanctified, others would be scandalized; therefore, he says, Blessed is he who is not scandalized in me. Hence it says, "So Jesus also suffered outside the gate, in order to sanctify the people through his own blood" (Heb 13:12). Therefore, he shows the signs of his coming. But if we speak in the moral sense, the entire process of man's sanctification is signified. For the sinner first suffers blindness, when the reason is darkened: "Like the untimely birth that never sees the sun" (Ps 58:8); "Bring forth the people who are blind but have eyes" (Is 43:8). He is said to be lame, when the mind is drawn to various things, as it says in 1 Kings (18:21): "How long will you go limping with two different opinions?" Likewise, he becomes ulcerous in treachery and leprous, because then he cannot be recalled and infects others. After that he becomes deaf, because chastening is not heard. Then he dies: "Awake, O sleeper, and arise from the dead" (Eph 5:14). All these the Lord heals. The last are the poor in spirit, so that no health remains in them: "My loins are filled with burning, and there is not health in my flesh" (Ps 38:7). These, too, the Lord heals and they rise to a certain mental soundness, in which is true peace: "Great peace have those who love your law; nothing can make them stumble" (Ps 119:165).

And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.

But after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things.

(Hom. in Ev. vi. 2.) This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness...

Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, When they had gone away, Jesus began to speak to the multitudes concerning John.

(Verse 7.) But as they were departing, Jesus began to speak to the crowds about John: What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in the palaces of kings. If a harsh judgment had been pronounced against John, as many believe, then why is he now being praised so highly? But because the surrounding crowd did not know the mystery of the question, and thought that John doubted about Christ, whom he had pointed out with his finger, so that they would understand that John was not asking for himself, but for his disciples: Why, he said, do you go out into the desert? Is it perhaps to see a man resembling a reed that is carried by every wind, and to have doubts about the one he had previously proclaimed? Or is it possible that he is compelled by the stings of envy against me, and his preaching seeks empty glory, so that he may seek profits from it? Why does he desire riches, so that he may abound in feasts? He feeds on locusts and wild honey. Does he dress in soft clothing? The covering of his body is made of camel hair. Such food and clothing are received in the prison's lodging, and the preaching of truth has such a dwelling. But those who are flatterers and pursue gains, seeking wealth, and abound in pleasures, and dress in soft clothing, they are in the houses of kings. From which it is shown that a strict and austere life and preaching should avoid the courts of kings, and decline the palaces of soft people.

Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel's hair. This is that He adds, But what went ye out for to see? A man clothed in soft raiment?

Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul.

For the matter indeed of John's disciples had been ordered well, and they were gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, "He that bore such abundant witness, hath he now changed his persuasion, and doth he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he saith this? that the prison hath made him more timid? that his former words were spoken vainly, and at random?" It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For "as they departed, He began to say to the multitudes." Why, "as they departed?" That He might not seem to be flattering the man.

And in correcting the people, He doth not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He saith not, as unto the Jews, "Wherefore think ye evil?" Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither doth He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him.

And in establishing this, He employs not at first his own sentence, but their former testimony, pointing out how they bare record of his firmness, not by their words only, but also by their deeds.

Wherefore He saith, "What went ye out into the wilderness to see?" as though He had said, Wherefore did ye leave your cities, and your houses, and come together all of you into the wilderness? To see a pitiful and flexible kind of person? Nay, this were out of all reason, this is not what is indicated by that earnestness, and the concourse of all men unto the wilderness. So much people and so many cities would not have poured themselves out with so great zeal towards the wilderness and the river Jordan at that time, had ye not expected to see some great and marvellous one, one firmer than any rock. Yea, it was not "a reed" surely, that "ye went out to see shaken by the wind:" for the flexible and such as are lightly brought round, and now say one thing, now another, and stand firm in nothing, are most like that.

Now His meaning is like this: He was not of himself a waverer; and this ye yourselves showed by your earnestness. Much less could any one say this, that he was indeed firm, but having made himself a slave to luxury, he afterwards became languid. For among men, some are such as they are of themselves, others become so; for instance, one man is passionate by nature, and another from having fallen into a long illness gets this infirmity. Again, some men are flexible and fickle by nature, while others become so by being slaves to luxury, and by living effeminately. "But John," saith He, "neither was such a character by nature, for neither was it a reed that ye went out to see; nor by giving himself to luxury did he lose the advantage he possessed." For that he did not make himself a slave to luxury, his garb shows, and the wilderness, and the prison. Since, had he been minded to wear soft raiment, he would not have lived in the wilderness, nor in the prison, but in the king's courts: it being in his power, merely by keeping silence, to have enjoyed honor without limit. For since Herod so reverenced him, even when he had rebuked him, and was in chains, much more would he have courted him, had he held his peace. You see, he had indeed given proof of his firmness and fortitude; and how could he justly incur suspicions of that kind?

Then lest they should say, "But what if at that time indeed he were such an one, but now is changed?" He added also what follows; his garments, his prison, and together with these the prophecy.

(in loc.) They had not gone out at this time into the desert to see John, for he was not now in the desert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.

Perhaps the multitudes heard John's question and were scandalized that even John himself might be unsure of Christ and had so quickly changed his opinion, although he had previously borne witness to Him. Christ allays this suspicion, then, by saying, John is not a reed, that is, one who changes easily. For if he were, why would you have gone out to him in the wilderness? You indeed would not have gone out to see a reed, a changeable man, but you went out to see a great and steadfast man. To be sure, he is still now what you thought him to be then.

As they went away. Here he satisfies the crowd's doubts. Although the crowds had heard John's witness to Christ, they now seemed to hesitate. For they could have three things in their heart, because a person changes his mind for three reasons: either on account of fickleness of mind, or for the sake of some profit, or on account of the human spirit's passing from ignorance of the truth to knowing it: "For God knows that the thoughts of men are vain" (Ps 94:11). Therefore, he first excludes fickleness from them; secondly, the desire for profit (v. 8); thirdly, he shows that he has prophetic truth (v. 9).

He says, therefore, As they went away. The Lord teaches us with remarkable tact, as he never wished to praise John in the presence of his disciples or anyone in his own presence: "Let another praise you and not your own mouth; a stranger and not your own lips" (Pr 27:2). Because if the one praised is good, he is embarrassed; if he is evil, he is flattered. Jesus began to preach to the crowds: "What did you go out into the desert to see? Did you go to see a reed?" No, but you went out to see a resolute man. For a reed is easily moved; hence a mind that changes quickly is regarded as a wind: "So that we may no longer be children, tossed to and fro with every wind" (Eph 4:14).

(Doctr. Christ. iii. 12.) In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some meaning therein, or else is dissolute.

But still more is added about the description of him: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." For John is described as having been clothed in woven camel's hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in the houses of kings," except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: "Not in costly apparel." Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women.

Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from the wrath to come?" Hence it is also said through Solomon: "The words of the wise are like goads, and like nails driven deep." For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them.

(Hom. in Ev. vi. 3.) Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, Not in costly raiment. (1 Pet. 3:3)

(ubi. sup.) Also John was not clothed in soft raiment, that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, &c. (Mat. 3:7)

If the Lord had intended a higher meaning unfavorable to John, as many imagine that he did, in saying "Blessed is the one who takes no offense at me," why does he now speak about John with highest praise? Because the crowd that was present did not know the inner purpose of John's question. They thought John doubted Christ, although he himself had prophesied about him. Now the crowd learns that John asked not on his own behalf but on that of his disciples. "Why did you go out into the wilderness?" To see a man like a reed who is blown about by every wind, a man so irresolute that he cannot make up his mind about what he himself previously predicted? Or else, perhaps he is pricked by the goad of his envy for me, and his preaching runs after an empty fame, and he covets the money he may get by it? But why should this man desire wealth for abundance of feasting? He feeds on locusts and wild honey. Or wealth to wear soft clothes? His clothes are made of camel's hair. But people who are flatterers, and run after money, and covet wealth, and overflow with luxury and wear soft clothes—such people live in the palaces of kings. Thus it is shown that the austere way of life and the strict preaching must avoid the halls of kings and turn away from the palaces of the luxurious.

(Verse 8.) But what did you go out to see, a prophet? Yes, I tell you, and more than a prophet. In him, John is greater than the other prophets, because while they had predicted someone who was to come, he pointed to the one who has already come, saying: Behold the Lamb of God, behold him who takes away the sins of the world. And because to the privilege of being a prophet, John added the reward of baptizing his Lord, it follows that he increased in merits, fulfilling the testimony of Malachi, in which even an angel is prophesied (Mal. II). However, here the term 'angel' cannot be understood as referring to John by nature, but rather by the dignity of his office, that is, as a messenger who announced the coming of the Lord.

This teaches that an austere life and strict preaching ought to shun kings' courts and the palaces of the rich and luxurious.

Mystically; By the garment wherewith his body is clothed is his mind shown, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, They that are clothed in soft raiment are in kings' houses; that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by dæmons.

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced. If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power.

Denying them any basis for saying that John later became soft by giving himself over to luxury, He says, This cannot be; that his clothing is made of hair shows that he is an enemy of luxury. For if he were wearing soft clothing and living in kings' houses, if he so desired luxury he would not be in prison. So then, learn that it does not befit a true Christian to wear luxurious clothing.

Likewise, he is not inconstant as seeking profit. Why then did you go out? For all riches pertain to some bodily use, such as food or clothing. And it is evident that neither of these had any influence. Therefore, there is no reason to believe that he says this for any advantage: Why then did you go out? To see a man clothed in soft raiment? But why does he make no mention of food? Because there was no question on that point. But he was clothed in camel's hair. Hence those who wear soft raiment are not in the desert but in kings' houses. Chrysostom explains it another way: Some are lightheaded by nature, others from pleasure, as Hosea (4:11) says: "Fornication and wine and intoxication take away understanding." He removes the first by what he said above; the second, when he says, wear soft garments; therefore, he is not inconstant from the pleasures of life.

But here a question can be raised about being clothed in pleasures: Is it a sin? If not, it should not have been charged against that rich man, who dressed in purple and fine linen every day (Lk 16:19). Augustine says that such things are not to be considered, but the intention of the user; for one should be dressed after the custom of those among whom he lives. Therefore, the custom needs further clarification. Hence some dress more sparingly, some more ornately; and both ways require a distinction. If more sparingly, then it is either for a good intention, and this is good, or is for vainglory, and this is evil. If more ornately, it is on account of pride, and this is evil; or for a symbol, as a bishop or priest, and this is good. Mystically, by men who wear soft garments are signified flatterers; for he is dressed in soft garments who is mollified by complimentary words, as proud men seek glory from words: "If a ruler listens to the words of a lie, all his officials will be wicked" (Pr 29:12).

But what went you out into the desert to see? A prophet? Yes, I say to you, and more than a prophet. For the office of a prophet is to foretell things to come, not also to show them. John therefore is more than a prophet, because the one whom he had prophesied by going before, he also pointed out by showing. But since he is denied to be a reed shaken by the wind, since he is said not to be clothed in soft garments, since the name of prophet is declared to be inadequate for him, let us now hear what may worthily be said of him.

(Hom. in Ev. vi. 5.) The office of a prophet is to foretel things to come, not to show them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he showed as present by pointing Him out.

In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord.

When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, "Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet;" He goes on, "For this is he of whom it is written, Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee." Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man's life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths.

Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that was come. For, "I send," saith He, "my messenger before Thy face;" that is, nigh Thee. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here doth He stop, but adds afterwards His own suffrage as well.

Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

Turning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet," -him, namely, who has not only preached or personally pointed out, but even baptized Christ.

John was more than a prophet because the other prophets only foretold Christ, while he was an eyewitness, indeed a great thing. And the others prophesied after their birth, while he, still in his mother's womb, recognized Christ and leapt.

But they might say: He is inconstant and speaks from a human spirit; therefore, he removes this: But what did you go out to see? A prophet? Hence he bears witness that he did not speak from a spirit that was human but prophetic. So he shows that he is a prophet and more than a prophet. For he was a prophet, as it says in Luke (1:76): "And you, child, shall be called a prophet of the Most High." Likewise, he raised him above the prophets, saying, I tell you, and more than a prophet. He said this for three reasons:

First, because the office of a prophet is to foretell the future; but he manifested not only the future but also things present, saying: "Behold the Lamb of God, behold him who takes away the sin of the world" (Jn 1:29). Secondly, he is not only called a prophet but the Baptizer, as above (c. 3); and the precursor, as in Luke (1:76): "You will go before the face of the Lord to prepare his ways." Thirdly, as to his manner: for he acted more miraculously than a prophet, because he prophesied from his mother's womb; the others did not, as it says in Luke (1:44): "For behold, when the voice of your greeting sounded on my ears, the infant in my womb leapt for joy."

(interlin.) That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.

There follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you. For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name, but his life is not inferior to his name.

Beloved brothers, let us not say it to our judgment, since all who are designated by the name of priest are called angels, as the prophet attests when he says: "The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." But you too, if you wish, can merit the loftiness of this name. For each one of you, insofar as he is able, insofar as he has received the grace of heavenly inspiration, if he calls back his neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the eternal kingdom or punishment to one who errs, when he bestows the words of holy proclamation, he surely becomes an angel. And let no one say: "I am not sufficient to admonish, I am not fit to exhort." Offer what you can, lest what you received and kept badly be demanded of you in torments. For he who studied to hide his talent rather than to spend it had received no more than one talent. And we know that in the tabernacle of God not only bowls but also, by the Lord's command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the baths, he invites someone he sees to be idle to come with him. Let that same earthly activity of yours be fitting for you, and if you are heading toward God, take care not to come to him alone. For thus it is written: "Let him who hears say: Come"; so that he who has already received in his heart the voice of heavenly love may also give forth to his neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to the needy; but he who has a tongue has something greater to give. For it is more to restore with the food of the word a mind that will live forever than to satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not withhold from your neighbors the alms of the word. I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: "Every idle word that men have spoken, they will render an account of it on the day of judgment." An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes. Place him before the eyes of your heart; make him known to the minds of your neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him, you may be worthy to be called angels by him along with John.

(ubi sup.) For the Greek word Angel, is in Latin Nuntius, 'a messenger.' He therefore who came to bear a heavenly message is rightly called an Angel, that he may preserve in his title the dignity which he performs in his office.

John is greater than the other prophets for this reason: the other prophets predicted to John that someone was to come, but John pointed out with his finger that he had indeed come, saying, "Behold, the Lamb of God, who takes away the sins of the world." And he reached not only the rank of a prophet but even to that of Baptist, by baptizing his Lord. This heightened his significance. He thereby fulfilled the prophecy of Malachi in which an angel is foretold. John belonged to the order of the angels not by nature but by the importance of his task. It means he was the messenger who would announce the coming of the Lord.

To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. (Mal. 3:1)) We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord.

Then he shows in what respect He is greater, saying, This is he of whom it is written, Behold, I send my angel before thy face.

He shows wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, I send before thy face, that is, near Thee, as those that walk next to the king's chariot are more illustrious than others, so likewise is John because of his nearness to Christ.

Also the other Prophets were sent to announce Christ's coming, but John to prepare His way, as it follows, who shall make ready thy way before thee;

For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.

John was called an angel, both because of his angelic and almost immaterial way of life, and because he announced and proclaimed Christ. He prepared Christ's way by witnessing concerning Him and by baptizing unto repentance, for after repentance comes the forgiveness of sins, which Christ gives. Christ said these things after John's disciples had left so that He would not appear to be flattering him. The prophecy mentioned is of the prophet Malachi (Malachi 3:1).

This is he of whom it is written. Here he proves John's excellence: first, by a text; secondly, from his special privileges (v. 11). He says, therefore: I have said that he is more than a prophet, concerning whom Malachi (3:1) speaks: Behold, I sent my messenger [angel], who shall prepare your way before you... In this text John's outstanding qualities are mentioned: first, because he calls him an angel. For an angel is higher than a prophet, because as a priest is midway between a prophet and the people, so a prophet between angels and priests. But the angel is between God and prophets; hence Zechariah (1:9) says: "The angel who spoke in me." Angel is the name of an office, not of a nature; hence John is called an angel from his office. For there is a difference between an angel and a prophet, because the angels see openly; hence it says below (18:10): "I say to you, that their angels always behold the face of my Father in heaven." Angels always see God's face, but the prophets do not. Hence, as angels always see the face of the Father, so John saw Christ in a special way; and because it was a special way, he says my. He also says, before my face. When a king goes somewhere, many people precede him; but the more familiar ones go before his face. So John is considered more honorable, because he was sent before his face; for the nearer one is, the more honorable he is. Finally, he prepared the way, because he baptized; hence, he says, who shall prepare your way before you.

(Cont. Adv. Leg. et Proph. ii. 5.) The heretic argues from this verse to prove, that since John did not belong to the kingdom of heaven, therefore much less did the other Prophets of that people, than whom John is greater. But these words of the Lord may be understood in two ways. Either the kingdom of heaven is something which we have not yet received, that, namely, of, which He speaks, Come, ye blessed of my Father, receive the kingdom, (Mat. 25:34) because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, He who is least in the kingdom of heaven, is greater than he; according to the second, He who is less than he, is in the kingdom of heaven greater than he.

"Yet he who is least in the kingdom of heaven is greater than he." Now, many would like to interpret this with reference to the Savior, as meaning that the one lesser in age is the greater in worth. However, let us interpret it simply to mean that every saint who is already with God is greater than anyone who remains expectant, as yet in the battle. For it is one thing to possess the crown of victory, another to be still fighting in the ranks. Some conclude that the very newest angel who serves God in heaven is greater than any one, even the best, who dwells on the earth still in expectation.

(Verse 11) Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven has been subjected to violence, and violent people have been raiding it. For it does not immediately follow that if others are not greater than him, he is greater than others; but that he has equality with the other saints.

But whoever is lesser in the kingdom of heaven is greater than him. Many want to understand this about the Savior, that whoever is lesser in time is greater in dignity. But let us understand simply: that every saint, who is already with God, is greater than him who still stands in battle. For it is one thing to possess the crown of victory, another to still fight in the battle. Some want to receive the last angel in heaven ministering to the Lord as better than any first man who dwells on earth.

He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, there has not arisen a greater than John the Baptist, do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater than him, that therefore he is greater than others.

We understand it simply, that every saint who is already with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field.

"Verily I say unto you, among them that are born of women, there hath not arisen a greater than John the Baptist."

Now what He said is like this: "woman hath not borne a greater than this man." And His very sentence is indeed sufficient; but if thou art minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, "There hath not risen among them that are born of women a greater than John the Baptist."

But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ's words a more reverential opinion of John than of Himself.

Wherefore this also, in an unsuspected way, He corrects by saying, "He that is less, in the kingdom of Heaven is greater than he." Less in age, and according to the opinion of the multitude, since they even called Him "a gluttonous man and a winebibber;" and, "Is not this the carpenter's son?" and on every occasion they used to make light of Him.

"What then?" it may be said, "is it by comparison that He is greater than John?" Far from it. For neither when John saith, "He is mightier than I," doth he say it as comparing them; nor Paul, when remembering Moses he writes, "For this man was counted worthy of more glory than Moses," doth he so write by way of comparison; and He Himself too, in saying, "Behold, a greater than Solomon is here," speaks not as making a comparison.

Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it saith, "Among the gods there is none like unto Thee, O Lord:" and again, "There is no god like our God."

And moreover His saying, "There hath not risen among them that are born of women a greater than John," suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too were born of a woman, yet not as John, for He was not a mere man, neither was He born in like manner as a man, but by a strange and wondrous kind of birth.

The kingdom of heaven is Jesus the Christ himself, who exhorts all people to repentance and draws them to himself by love.

And who of all the ancients, who were accounted worthy of the sublime and wonderful gift, was like unto John the Baptist? According to the testimony, which Christ spake concerning him, "He was the greatest of all the Prophets"; and again He said, "Verily I say unto you, among those born of women there is none greater than John the Baptist." Now let us understand and see how and what was the rule and conduct of life of this marvellous man who arrived at such greatness as this, and why he was accounted worthy of all this gift, and with what increase and with how great labours, and after what asceticism, and for how long a time he lived a solitary life away from human intercourse; and when we have seen and have understood these matters of his life, let us consider the greatness of the things which were unto him, and let us understand first of all the things which concern the will, and afterwards the things which concern grace, for until the will shewed its fruits the Spirit gave not its gift. Observe then the life of this marvellous man, who from the time of his childhood was set apart from dwelling in the world, and from intercourse with the children of men; and he was not first of all denied and polluted, and afterwards cleansed and purified, but his youth passed in purity before it arrived at the motions of nature which distinguish between good and evil things. And he was brought up in the wilderness, and he had not in him any worldly care whatsoever; and he did not taste by experience the wickedness of the children of men, and then cast it away, neither was he first moved by lusts and by passions, and afterwards came to peace of the thoughts by the labours of his freewill.

But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judgment, rank in a fixed order, some lower, some before other. Whence we understand that He that hath none greater than Himself, is greater than all.

As much as to say; What need to recount one by one the praises of John the Baptist; I say verily unto you, Among them that are born of women, &c. He says women, not virgins. If the same word mulier, which denotes a married person, is any where in the Gospels applied to Mary, it should be known that the translator has there used 'mulier' for 'femina;' as in that, Woman, behold thy son! (John 19:26)

As for the fact, then, that "others were not baptized"-they, however, were not companions of Christ, but enemies of the faith, doctors of the law and Pharisees. From which fact is gathered an additional suggestion, that, since the opposers of the Lord refused to be baptized, they who followed the Lord were baptized, and were not like-minded with their own rivals: especially when, if there were any one to whom they clave, the Lord had exalted John above him (by the testimony) saying," Among them who are born of women there is none greater than John the Baptist."

If John is being judged against other people according to being born from a woman, he will be found to be the greatest of them all. He alone was filled with the Holy Spirit inside his mother's womb, so that he "leaped," and his mother prophesied because she partook in this as well. But if John is judged in relation to those who are to partake of the Spirit in the kingdom of heaven, Jesus says, he will be found to be least. Thus Jesus says that John by no means partakes of such great grace as those who will be reborn into immortality after Jesus' resurrection from the dead and that John will experience physical death. At that time, however, the Spirit's abundance toward people will be so great that no one who has partaken of even the least part of it can afterward fall into death.

He declares this with certainty, that there is no one greater than John. But by saying "born of women" He excludes Himself, for Christ was born of a virgin, not of a woman, that is, one who is married. "Notwithstanding, He that is younger is greater than he in the kingdom of heaven." Since He has extolled the praises of John, lest they think that John is greater than He says here more clearly, I am the younger in age and the lesser in your opinion, yet I am greater than he in the kingdom of heaven, that is, in regards to spiritual and heavenly good things. For here I appear less than he, both because his birth preceded Mine and because he appears great to you, but there in the kingdom of heaven I am greater.

Amen, I say to you. Above the Lord commended John on the authority of a prophet [Malachi]; now he intends to commend him in his own words and explains the prophet's text. He does three things: first, he commends him as to the difference of every order and state; secondly, as to the difference between the Law and the Gospel (v. 12); thirdly, as to the difference between the present age and the future (v. 14).

First, he shows that he is outstanding among those on earth; secondly, he shows him lesser among the angels (v. 11b).

He says, therefore: it has been stated that John is an angel, and to put it briefly, I say to you, among those born of women there has arisen no one greater than John the Baptist. He was speaking in a proper sense, when he said, has arisen, because all are born children of wrath (Eph 2:3). Therefore, whoever can attain to the state of grace arises. Hence among those born of women. And he speaks precisely, in order that Christ be excluded from this generality, because "woman" suggests defilement, but "female", sex. Hence if son of woman is found anywhere, as in John (19:26): "Woman, behold your son," in that case it denotes sex, not defilement. But how can he say, among those born of women there has arisen no one greater? Is he for this reason greater than all? Jerome says that it does not follow: If a greater has not arisen, therefore he is greater. But Chrysostom says that he is greater than all. Therefore, according to the first explanation, I say that the argument would be valid among angels, where there is order, i.e., that the one than whom none is greater is the greatest; but among men it is not true, because among men there is no order according to nature but only according to grace. Again, if he is said to be greater than all the patriarchs of the Old Testament, it is not incongruous, because he is greater and more outstanding who has been called to a greater office. For Abraham is great among the patriarchs by reason of his faith; but Moses as to the office of prophet, as it says in Deuteronomy (34:10): "There has not arisen a prophet since in Israel like Moses." They had all been the Lord's precursors, but none was as great or more favored. Therefore he was raised to a greater office: "He will be great before the Lord" (Lk 1:15).

Yet he who is least in the kingdom of heaven is greater than he. Taking their stand from these words, some have found occasion for calumny; for they want to damn all the fathers of the Old Testament. For if he is greater than the others, it follows that the others are not among those to be saved, because by the kingdom of heaven the present Church is designated. Therefore, if John was not a member of the present Church, he was not among the number of the elect; nor, consequently, were the others.

But this opinion is erroneous, because it is evident that what the Lord says is in praise of John. However, this expression can be explained in three ways: first, so that by kingdom of heaven the order of the blessed is understood and whoever is least among them is greater than one on the way. Therefore the Lord calls the present state a childhood: "When I became a man, I put away the things of a child" (1 Cor 13:11); hence those on the way are called children. And this is true, if one is speaking of the actually greater; for one who has attained is actually greater. But it is otherwise with the virtually greater: for one small herb may be greater in efficacy but smaller in size than others.

It is explained in another way so that the present Church is designated by the kingdom of heaven. Then the lesser is not taken universally but in relation to time: "He that comes after me was made before me" (Jn 1:15). Hence, he that is lesser is greater than he.

It can also be explained a third way. For someone is called greater in two ways: either as to merit, and thus many patriarchs are greater than certain persons in the New Testament, as Augustine says that John's celibacy is not preferred to Abraham's marriage; or by comparing one state to another, as virgins outrank the married, although not every virgin is better than each married person. Hence John's greatness lies on a boundary, because he is greater than wayfarers but less than those who have attained, so that he holds a middle place.

From the days of John the Baptist the kingdom of heaven suffereth violence, and the violent take it by force; meaning that as many as do violence to themselves, and live righteously, and are not guided by their own notions, but have faith in God, all obtain that kingdom.

A hermit was living in a cave in the Thebaid with one well-tested disciple. It was usual for him to teach the disciple during the evening and show him how the soul should progress, and after the address he used to pray and send him away to sleep. Some devout laymen who knew of the hermit's ascetic life happened to visit him. He gave them counsel and they went away. Then he sat down after the evening prayers as usual to instruct the brother. But while he was talking, sleep overcame him. The brother waited for the hermit to wake and end with the usual prayer. But he went on sleeping and the brother went on sitting for a long time and in the end the disciple felt he must go and sleep though he was uneasy about it. So he pulled himself together, and resisted the temptation, and went back to sit by the hermit. A second time he was forced away by the longing for sleep, but he sat down again. This happened seven times, and still he went on resisting it. In the middle of the night the hermit woke up, and found him sitting nearby and said, 'Haven't you gone away yet?' He said, 'No, you did not send me away, abba.' The hermit said, 'Why did you not wake me up?' He answered, 'I did not dare to nudge you for fear of upsetting you.' They both got up and began to say the morning prayers. After that the hermit sent his disciple away. When the hermit was sitting alone, he was shown a vision of a glorious place, with a throne in it, and on the throne seven crowns. He asked the angel who showed him the vision, 'Whose crowns are those?' and he replied, 'They are the crowns of your disciple. God had given him this place and throne because of his goodness and tonight he has been granted these seven crowns.' The hermit was amazed and called his disciple to him with wonder and said, 'Tell me what you did all night.' He answered, 'Alas, abba, I did nothing.' The hermit could see that he was being humble and concealing something, and said, 'Look here, I can't rest until you tell me what you did and thought last night.' But the brother was not aware that he had done anything and could not say a word. Then at last he said to the hermit, 'Indeed, abba, I did nothing, except that seven times I was driven by wandering thoughts to go away and sleep; but you had not sent me away as you usually do, so I did not go.' Then the hermit at once understood that every time he resisted the temptation, God bestowed a crown on him. To the disciple he said nothing, thinking it best for his soul, but he told other directors of souls, to teach us how God can bestow crowns upon us even for resisting little temptations. It is good that a man discipline his whole self for God's sake. As it is written, 'The kingdom of heaven suffereth violence, and the violent take it by storm' (Matt. 11:12).

(non occ.) That what He had last said should not lead any to suppose that John was an alien from the kingdom of heaven, He corrects this by adding, From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.

But because John admonishes us to great works, saying: "Bring forth therefore fruits worthy of repentance." And again: "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise"; now it is clearly given to understand what Truth means when it says: "From the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent seize it." These words of the heavenly pronouncement must be thoroughly examined by us. For it must be asked how the kingdom of heaven can suffer violence. For who inflicts violence upon heaven? And again it must be asked, if the kingdom of heaven can suffer violence, why it endured that same violence from the days of John the Baptist, and not also before. But since the law says: "If anyone does this or that, let him die the death," it is clear to all who read that it struck all sinners with the punishment of its severity, but did not lead them back to life through repentance. But when John the Baptist, preceding the grace of the Redeemer, preaches repentance, so that the sinner who is dead from guilt may live through conversion, surely from the days of John the Baptist the kingdom of heaven suffers violence. But what is the kingdom of heaven, if not the place of the just? For the rewards of the heavenly homeland are owed only to the just, so that the humble, the chaste, the meek, and the merciful may arrive at the joys above. But when someone swollen with pride, or defiled by a sin of the flesh, or inflamed by anger, or impious through cruelty, returns to repentance after his faults and receives eternal life, the sinner enters, as it were, into a place not his own. Therefore from the days of John the Baptist the kingdom of heaven suffers violence, and the violent seize it, because he who proclaimed repentance to sinners—what else did he teach but that violence should be done to the kingdom of heaven?

(Hom. in Ev. xx. 14.) By the kingdom of heaven is meant the heavenly throne, whither when sinners defiled with any evil deed return in penitence, and amend themselves, they enter as sinners into the place of another, and take by violence the kingdom of heaven.

As the nature of things demands, the more powerful exert violence, and the weaker are those on whom violence is exerted. We need to consider what is being attacked and what is suffering violence.

The Lord had remarked upon the unbelief of the disciples of John. [Matt. 11:3] He had understood also the opinion of the crowd concerning John's pronouncement. [Matt. 16:14] For he realized the immense danger produced by the scandal of the cross to one's faith. [Matt. 16:22-23] He commanded the apostles to go preferably to the lost sheep of Israel; [Matt. 10:6] it was necessary that they be established in the Kingdom and be preserved in the family, the line of Abraham, of Isaac, and of Jacob. Yet all this preaching [to Israel] brought about effect to publicans and sinners. [Matt. 9:11-13] It is from these that believers now come; from these now come apostles; from these now the Kingdom of heaven comes.

John, however, was not believed by the people; the works of Christ did not win authority; the cross was going to become a scandal. Now prophecy is ceased; now the Law is fulfilled; now all preaching is concluded; now the spirit of Elijah is sent ahead in the voice of John. [Matt. 11:14] Christ is preached to some and acknowledged by others; he is born in some and loved by others. His own people spew him out, while strangers receive him; his closest [friends] attack him, while his enemies embrace him. Those who are adopted seek his heritage, while his family rejects him. The children repudiate the Covenant, while the servants acknowledge it. [Rom. 11:7-12] And so it is that the Kingdom of heaven suffers violence. Those who seek to attack it do so because the glory pledged to Israel by the patriarchs, announced by the prophets, and offered by Christ, is now appropriated and seized by the faith of the pagans.

Otherwise; The Lord bade His Apostles go to the lost sheep of Israel, but all their preaching conveyed profit to the publicans and sinners. Therefore the kingdom suffers violence, and the violent take it by force, for the glory of Israel, due to the Fathers, foretold by the Prophets, offered by Christ, is entered and held by force by the might of the Gentiles.

(V.12) But from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come. He who has ears to hear, let him hear!

Because John the Baptist was the first who preached repentance to the people, saying, Repent ye, for the kingdom of heaven is at hand: rightly therefore from that day forth it may be said, that the kingdom of heaven suffereth violence, and the violent take it by force. For great indeed is the violence, when we who are born of earth, seek an abode in heaven, and obtain by excellence what we have not by nature.

"And from the days of John the Baptist," saith He, "until now, the kingdom of heaven suffereth violence, and the violent take it by force."

And what sort of connexion may this have with what was said before? Much, assuredly, and in full accordance therewith. Yea, by this topic also He proceeds to urge and press them into the faith of Himself; and at the same time likewise, He is speaking in agreement with what had been before said by John. "For if all things are fulfilled even down to John, I am He that should come."

"For all the prophets," saith He, "and the law prophesied until John."

For the prophets would not have ceased, unless I were come. Expect therefore nothing further, neither wait for any one else. For that I am He is manifest both from the prophets ceasing, and from those that every day "take by force" the faith that is in me. For so manifest is it and certain, that many even take it by force. Why, who hath so taken it? tell me. All who approach it with earnestness of mind.

Is it wonder if it knows how to extort the rains of heaven -(prayer) which was once able to procure its fires? Prayer is alone that which vanquishes God.

It would seem that this does not follow the train of thought, but it does. Consider this: Christ, by saying of Himself that He is greater than John, strongly urges them to believe in Him, showing that many are by force acquiring the kingdom of heaven, that is, faith in Him. And there is need of great force, for in order to leave father and mother and to despise one's own life, how much force is needed?

From the days of John the Baptist until now... Here he is commended on the basis of the distinction between the Old Testament and the New Testament, so that John's excellence is marked by the fact that he is the beginning of the New Testament and the end of the Old Testament. Thus he said: "He that is least in the kingdom of heaven is greater than he," which refers to the fact that he is the beginning of the New Testament; but from the days of John the Baptist, i.e., of his preaching, the kingdom of heaven suffers violence.

This is explained in three ways.

First, it is known that in cases of ravishment there is violence and a struggle. Hence it is required that a sinner, if he is able to reach the kingdom of heaven, must climb to spiritual things and struggle a great deal. It is explained in another way. It is known that rapine, properly speaking, means that something is taken by force contrary to the will of the owner. The preaching of salvation was made to the Jews and then to everyone through Christ: "I have not been sent except to the lost sheep of the house of Israel" (Mt 15:24). And although he was sent to them, they did not receive him; yet those to whom he was not sent seized it. Hence he says above: "Many shall come from the east and from the west, and shall recline with Abraham, Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast into the outer darkness" (Mt 8:12). And below (21:43): "The kingdom of heaven will be taken from you and given to a people producing the fruits of it." Therefore, they have taken it by violence. And this is Hilary's explanation. The third explanation is this: What is taken by violence is snatched quickly; hence Job: "As a torrent which rushes quickly into the valleys": and this is on account of the speed of its movement. And because preaching had so moved men's hearts, the motion seemed swift; therefore, he says, it suffers violence, because they tend toward the kingdom after the manner of someone in a hurry. Hence the Gospel began with him and he is its end.

This should not exclude the prophets who came after John the Baptist, for we read in the Acts of the Apostles that Agabus and Philip's four young unmarried daughters uttered prophecies. But insofar as the law and prophets of the Scriptures looked toward the future, they prophesied about our Lord. So when it is written, "All the prophets and the law up to the time of John have prophesied," the time of Christ is made known as those previous voices had said it would come. Then John showed he had come.

(Verse 13) For all the prophets and the Law prophesied until John. Not that they exclude the prophets after John. For we read in the Acts of the Apostles (Acts 11:21) that Agabus and the four virgin daughters of Philip prophesied. But what the Law and the prophets, whose writings we read, prophesied, they prophesied about the Lord. Therefore, when it is said, 'All the prophets and the Law prophesied until John,' it indicates the time of Christ, so that John, who they said would come, would show that he has come.

Not that He cuts off all Prophets after John; for we read in the Acts of the Apostles that Agabus prophesied, and also four virgins daughters of Philip; but He means that the Law and the Prophets whom we have written, whatever they have prophesied, they have prophesied of the Lord. That He says, Prophesied until John, shows that this was now the time of Christ's coming; and that whom they had foretold should come, Him John showed to be already come.

"The days of John" and of Jesus are understood not in reference to time but in reference to the state of the soul of the hearer of the divine Scripture. And the word now marks out clearly the days of Jesus, which the psalm points to in this way: "In his days righteousness shall arise, and there will be an abundance of peace till the time when he is taken away." One who has been previously taught comes to the beginning of Jesus' discourses and still makes progress in introductory things by way of that road that appears to be rugged and steep. One thereby "takes by force" the kingdom of heaven, which "suffers violence." The expression "suffers violence" is not to be taken in an active sense but a passive, as if to say "it has been taken." But if the perfect Word, when he receives someone who was awaiting freedom under the law and prophetic schoolmasters and housekeepers, bestows on such a one his father's inheritance freely, then fittingly it is said that "all the prophets and the law prophesied until John."

In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event "sealed is vision and prophecy," that is, confirmed. And justly does the evangelist write, "The law and the prophets (were) until John" the Baptist.

And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian.

Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.

At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John." Accordingly, (they think) that, with regard to the future, fasting was to be indifferently observed, by the New Discipline, of choice, not of command, according to the times and needs of each individual: that this, withal, had been the observance of the apostles, imposing (as they did) no other yoke of definite fasts to be observed by all generally, nor similarly of Stations either, which (they think) have withal days of their own (the fourth and sixth days of the week), but yet take a wide range according to individual judgment, neither subject to the law of a given precept, nor (to be protracted) beyond the last hour of the day, since even prayers the ninth hour generally concludes, after Peter's example, which is recorded in the Acts.

This, too, follows the same train of thought. For He is saying, I am He that cometh, for all the prophets have been fulfilled. They would not have been fulfilled if I had not come. Therefore, await nothing further.

Hence Christ says: For all the prophets and the Law prophesied until John, because all the prophets were for the sake of Christ and began to be fulfilled from the time of John's preaching. Hence Luke (24:44): "Everything written about me must be fulfilled." And this until John. Does this mean that there were no prophets after John? Do we not read below (23:34): "Behold, I sent you prophets, wise men and scribes"? The answer is that a prophet is sent for two purposes: to strengthen faith and to correct morals: "Where there is no prophecy the people cast off restraint" (Pr 29:18). To strengthen faith, as it says in 1 Peter (1:10): "The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the Spirit of Christ within them." Hence prophecy served those two things: faith has now been established, because Christ's promises have been accomplished. But for the correction of morals, prophecy has never ceased nor will ever cease. Therefore John is outstanding, because he is between the Old and the New Law; hence he was sent before his face, as though at the same time as Christ.

He called John Elijah because of Elijah's power and spirit. And since this statement of Jesus was obscure, he left the understanding of it for those capable of perceiving its meaning. But the angel Gabriel also said this about John: "And he shall go before him in the spirit and power of Elijah," showing that he was the same as Elijah, even if, as a visible human being, he was other than Elijah.

As the Lord said to the Jews, and if ye are willing, receive it of John the Baptist: This is Elijah who was to come.

So John the Baptist is called Elijah, not in accordance with foolish philosophers and certain heretics who introduce the topic of metempsychosis (transmigration of souls) but because, according to other evidence of the gospel, he came in the spirit and goodness of Elijah and had either the same grace or power of the Holy Spirit. The austerity of their life and firm resolve were equally strong in Elijah and in John. Both lived in the desert. The former girded himself with a belt of skins, and the latter had a similar belt. The former was forced to flee because he accused Ahab and Jezebel of the sin of impiety in their lives. John was beheaded because he accused Herod and Herodias of unlawful marriage. There are those who think therefore that John is called Elijah because, just as Elijah would lead the way in the second coming of our Savior (according to Malachi) and would announce that the Judge was coming, so John acted at the first coming and because each was a messenger either of the first or second coming of our Lord.

(Verse 14, 15.) And if you want to receive it, he is Elijah who is to come. He who has ears to hear, let him hear. This which was said, if you want to receive it, he is Elijah, signifies a mystical understanding and requires intelligence, as the following words of the Lord demonstrate, saying: He who has ears to hear, let him hear. For if the meaning were clear and the sentiment evident, why would it be necessary for us to be prepared for its understanding? Therefore, John is called Elijah, not according to foolish philosophers and certain heretics, who introduce reincarnation, but because, as another testimony of the Gospel states, he came in the spirit and power of Elijah, he had the same grace or measure of the Holy Spirit. But the austerity of life and the firmness of mind of Elijah and John are equal. For Elijah lived in the desert, and so did John: Elijah wore a leather belt, and so did John. Elijah, because he accused King Ahab and Jezebel of impiety, was forced to flee (3 Kings 19); John, because he accused Herod and Herodias of unlawful marriage, was beheaded. There are those who think that John is called Elijah because just as Elijah is said to precede the second coming of the Savior according to Malachi, and announce the coming Judge, so did John in the first coming; and both are messengers of either the first coming of the Lord, or the second.

John then is said to be Elias, not according to the foolish philosophers, and certain heretics who bring forward their metempsychosis, or passing of the soul from one body to another; but because (as it is in another passage of the Gospel) he came in the spirit and power of Elias, and had the same grace and measure of the Holy Spirit. But in austerity of life, and fortitude of spirit, Elias and John were alike; they both dwelt in the desert, both were girded with a girdle of skins; because he reproved Ahab and Jezebel for their wickedness, Elias was compelled to fly; because he condemned the unlawful union of Herod and Herodias, John is beheaded.

That He says, This is Elias, is figurative, and needs to be explained, as what follows, shews; He that hath ears to hear, let him hear.

Then He states also another infallible sign, saying, "If ye will receive it, he is Elias, which was for to come." For "I will send you," it is said, "Elias the Tishbite, who shall turn the heart of the father to the children." This man then is Elias, if ye attend exactly, saith He. For "I will send," saith He, "my messenger before Thy face."

And well hath He said, "If ye will receive it," to show the absence of force. For I do not constrain, saith He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, "This is Elias," but, "If ye are willing to receive it, this is he," that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, "This is Elias, which was for to come," He added, to show that understanding is needed, "He that hath ears to hear, let him hear."

Now He used so many dark sayings, to stir them up to inquiry. And if not even so were they awakened, much more, had all been plain and clear. For this surely no man could say, that they dared not ask Him, and that He was difficult of approach. For they that were asking him questions, and tempting Him about common matters, and whose mouths were stopped a thousand times, yet they did not withdraw from Him; how should they but have inquired of Him, and besought Him touching the indispensable things, had they indeed been desirous to learn? For if concerning the matters of the law they asked, "Which is the first commandment," and all such questions, although there was of course no need of His telling them that; how should they but ask the meaning of what He Himself said, for which also He was bound to give account in His answers? And especially when it was He Himself that was encouraging and drawing them on to do this. For by saying, "The violent take it by force," He stirs them up to earnestness of mind; and by saying, "He that hath ears to hear, let him hear," He doth just the same thing.

As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit.

I apprehend that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord's statement sponsor for their theory of transmigration, when He said, "Elias is come already, and they knew him not; " and again, in another passage, "And if ye will receive it, this is Elias, which was for to come." Well, then, was it really in a Pythagorean sense that the Jews approached John with the inquiry, "Art thou Elias? " and not rather in the sense of the divine prediction, "Behold, I will send you Elijah" the Tisbite? The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body.

Jesus is in effect saying: Just as Elijah will come toward the end of this present age preaching about my imminent appearance from heaven, in the same way this one has spread the good news of my coming, bringing an end to the old things. My coming is something new, a type of the state of things that is about to occur.

If you are willing, He says, to accept it, that is, if you judge the matter with a good disposition of mind, and not spitefully, he is the one whom the prophet Malachi called Elijah who was to come (Malachi 4:5. "And, behold, I will send to you Elijah the Tishbite before the great and glorious day of the Lord comes"). For both the Forerunner and Elijah have the same ministry. The one was the Forerunner of the first coming, while Elijah will be the forerunner of the second coming. Then, showing that it is an enigma that John is Elijah, and requires wisdom to understand it, He says:

And if you are willing to accept it, he is Elijah who is to come. Here he shows John's greatness as far as the distinction between present and future is concerned. For Elijah was the Lord's precursor; hence Malachi (4:5): "Behold, I will send you Elijah, the prophet...," and John is Elijah. But what is the Lord saying? For when John was asked if he was Elijah, he said that he was not. But this refutes a heresy which posited transmigration of souls, namely, that the soul went from one body and entered another body; therefore Elijah's soul had entered John, so they said. But this opinion is false, because he denied that he was Elijah. But Christ said that John was Elijah on account of three similarities: first, because, as one angel is said to be similar to another angel, because they are equal in office, so Elijah and John were equal in office, because both were precursors: "He will go before the face of the Lord to prepare his ways" (Lk 1:76). Also as to manner of life, because he led an austere life (1 Kg 19:6). Again, as to persecution, because as he was persecuted by Jezebel, so John by Herod. Hence if you are willing to accept it in the sense in which it should be taken, he is Elijah.

Thus urging them to ask and to learn.

And so that they might understand that he was speaking in a mystical way, he adds, he who has ears to hear, let him hear, i.e., he that has ears spiritually, let him hear and understand.