Friday of the 25th week after Pentecost

The Lord said of Herod, "Go and tell that fox." Because it [the fox] was troubled, what did it do? It slaughtered infants. What did it do? It slaughtered infants in place of the infant Word. They were made martyrs by the shedding of their blood, before they could confess the Lord with their mouths. And these are the first fruits that Christ sent to the Father. An infant came, and infants went. An infant came to us, infants went to God. From the mouths of infants and sucklings you have perfected praise.

(con. Julian. lib. 6. c. 19.) Or these things are understood to have been spoken mystically by Him, so as to refer to His body, which is the Church. For devils are cast out when the Gentiles having forsaken their superstition, believe in Him. And cures are perfected when according to His commands, after having renounced the devil and this world until the end of the resurrection, (by which as it were the third day will be completed,) the Church shall be perfected in angelical fulness by the immortality also of the body.

Behold, I cast out demons and accomplish healings today and tomorrow, and on the third day I am perfected. These words are understood mystically and figuratively as spoken by the Lord, for he did not suffer on the third day from this day, as he follows by saying:

Because of his wiles and stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things belong to heretics, of whom Herod is a type, who endeavours to destroy Christ (that is, the humility of the Christian faith) in the hearts of believers.

Secondly, the passion of Christ is intimated as voluntarily undertaken by him, when it is added: And he said to them: Go and tell that fox. He calls Herod a fox on account of his malice and deceitfulness, which nevertheless does not prevail against the wisdom of Christ; Wisdom 7: "Wisdom is not overcome by malice. She reaches therefore from end to end mightily."

And because the death of Christ was not to be consummated according to the machination of human malice, but according to the disposition of his own wisdom and will, therefore he adds: Behold, I cast out demons and perform healings today and tomorrow, through the working of miracles; Acts 10: "He went about doing good and healing all who were oppressed by the devil."

And the third day I am consummated, through the endurance of the passion, in which he said, John 19: "It is consummated"; and Hebrews 2: "For it was fitting that he, for whom are all things and through whom are all things, who had brought many sons into glory, should be consummated through suffering." Whence by these three days can be understood the three years in which the Lord preached and worked miracles, and thus that in the last year he suffered voluntarily and according to his own will; John 10: "I have the power to lay down my life, and I have the power to take it up again." Whence when he did not will it, no one was able to harm him, according to that word in John 7: "No one laid hands on him, because his hour had not yet come." Whence the fox-like malice was able to plot the death of Christ, but nevertheless was not able to accomplish it except as he himself willed; concerning which, Isaiah 53: "He was offered because he himself willed it."

And through this it is also spiritually understood that the mystical body of Christ does not suffer except according as God disposes, from impious heretics, whom Christ gives us to understand through Herod, attributing to him the name and the property of a fox.

Thus also, in reference to Herod: "Go, tell that fox, Behold, I cast out devils, and perform cures to-day and to-morrow, and the third day I shall be perfected.". For not riches only, but also honour, and marriage, and poverty, have ten thousand cares for him who is unfit for them.

But what did he tell them to say? "Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course." You see that he declares his intention of performing what he knew would grieve the troop of Pharisees. So they drive him from Jerusalem, fearing that by the display of miracles he will win many to faith in himself. But inasmuch as their purpose there did not escape him since he was God, he declares his intention of performing what they hated and says that he shall also rebuke unclean spirits and deliver the sick from their sufferings and be perfected. This means that of his own will he will endure the passion on the cross for the salvation of the world. He knew, therefore, as it appears, both how and when he would endure death in the flesh.

Or else the discourse seems to change here, and not to refer so much to the character of Herod as some think, as to the lies of the Pharisees. For He almost represents the Pharisees themselves to be standing near, when He said, Go tell this fox, as it is in the Greek. Therefore he commanded them to say that which might rouse the multitude of Pharisees. Behold, said He, I cast out devils, and I do cures to day and to morrow, and on the third day I shall be perfected. He promises to do what was displeasing to the Jews, namely, to command the evil spirits, and deliver the sick from disease, until in His own person He should undergo the suffering of the cross.

It was prophetic that Moses had given [the Israelites] the order to offer their sacrifices in one single place—there to offer the lamb in sacrifice and [there] to accomplish an image of the redemption. Herod did not kill [the Lord] with the infants of Bethlehem, nor did the Nazarenes when they hurled him down from the mountain, since it was not possible for him to die outside of Jerusalem. For it cannot be that a prophet should perish outside of Jerusalem. Take note that although it was Jerusalem that killed him, nevertheless Herod and Nazareth were united with regard to his death, and vengeance will be required of both for his death. Learn also from this that not only will vengeance for his blood be required of the inhabitants of Jerusalem, but also everyone who saw and denied him will be convicted for having killed him. In saying "between the sanctuary and the altar," he has indeed shown their perversity, in that they did not respect even the place of atonement. The words, "How often would I have gathered your children together," are similar to these, "See, these three years I have come, seeking fruit on this fig tree, and I find none."

And therefore did the Lord term those whom He knew to be the offspring of men "a generation of vipers;" because after the manner of these animals they go about in subtilty, and injure others. For He said, "Beware of the leaven of the Pharisees and of the Sadducees." Speaking of Herod, too, He says, "Go ye and tell that fox," aiming at his wicked cunning and deceit.

When the Pharisees said "Herod desireth to kill thee," He called Herod a fox because of his cunning, saying, "Go ye and say to this fox"—for because he hath no power to do what he desireth by authority, behold he contriveth artful schemes and plots in order that cunning may take the place of power, even as cunning taketh the place of strength in the fox—"by My own freewill will I go, but thy cunning which is outside My freewill, is not able to make Me go forth. To-day and to-morrow I work miracles, and the third day I am perfected."

He, knowing their hearts, according to His custom, answers them meekly, in a veiled manner, and says: "tell that fox." It appears that He is calling Herod a fox, but if one examines more carefully, it seems rather that He is calling the Pharisees this. For He did not say: "that" fox, but "this" fox, using a somewhat ambiguous expression with a particular intent. By saying "fox" in the singular, He gave them to understand Herod, but by saying the demonstrative "this," He hinted at their own craftiness. For the Pharisees truly displayed in their conduct the cunning and carelessness of a fox. Look, if you will, how He responds to their malice. Since they were trying to frighten Him with Herod out of envy at the healings He performed, He, knowing what brought them grief, says the following: behold, I "perform healings" and "cast out demons." For, as was said before, they persecuted Him so that He might not, by the display of miracles, draw many into faith in Himself. The words "today and tomorrow" signify a large number of days. Just as we in ordinary conversation usually say: today and tomorrow such-and-such will happen, yet we do not at all limit this matter to such a span, but only express that it will be soon, so also Christ by the words "today and tomorrow... I perform healings,... and on the third day I finish" did not at all mean that on the third day He would necessarily die, but rather expresses that His death would be soon.

As if He says, What think ye of My death? Behold, a little while, and it will come to pass. But by the words, To day and to morrow, are signified many days; as we also are wont to say in common conversation, "To day and to morrow such a thing takes place," not that it happens in that interval of time. And to explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a stop after to day and to morrow, then add, and walk on the day following, as frequently in reckoning we are accustomed to say, "The Lord's day and the day after, and on the third I will go out," as if by reckoning two, to denote the third. So also our Lord speaks as if calculating, I must do so to day, and so to morrow, and then afterward on the third day I must go to Jerusalem.

Nevertheless, I must walk today and tomorrow, and the next day, for it is not possible for a prophet to perish outside of Jerusalem. Therefore, what he says, I cast out demons, and accomplish healings today and tomorrow, and on the third day I am perfected (Luke XIII), is referred to his body which is the Church. For demons are cast out, when the Gentiles believe in him, forsaking ancestral superstitions: and healings are accomplished, when life is lived according to his precepts, after renouncing the devil and this world until the end of the resurrection. By which, as if on the third day, it will be perfected to fullness like the angels, that is, the Church will be perfected through the immortality of the body.

Thirdly, the passion of Christ is intimated as infallibly preordained from eternity; whence he adds: Nevertheless, I must walk today and tomorrow and the following day. This necessity was not from compulsion, but from a supernal disposition, according to that passage below in the last chapter: "O foolish and slow of heart to believe in all things which the Prophets have spoken," etc. For God had foreseen this, according to what is said in Acts 2: "Him, delivered up by the determinate counsel and foreknowledge of God, you have slain, afflicting him by the hands of the wicked." The Prophets also foretold this, according to what is said in Acts 3: "But God, who announced through the mouth of the Prophets that his Christ should suffer, has thus fulfilled it." He himself intimated this necessity of the divine disposition in his passion, when he prayed, as is said in Matthew 26: "My Father, if this cup cannot pass unless I drink it, let your will be done."

And because the divine disposition preordained not only the time, but also the place, therefore he adds: Because it does not befit a Prophet to perish outside Jerusalem: it does not befit, "that is, it is not fitting," it does not befit prophetic Scripture, or it does not befit divine providence. This Prophet par excellence is Christ, who foreknows all future things; concerning whom Deuteronomy 18 says: "The Lord will raise up for you a Prophet from among your brethren like me"; and above in chapter 7: "A great Prophet has arisen among us." It was not fitting for him to die except in Jerusalem, according to the Scriptures, both because that was the royal, magisterial, and sacerdotal city, and because Christ was the supreme king, teacher, and priest. And therefore he ought not to have died except in that place; whence below in chapter 18: "Behold, we go up to Jerusalem, and all things that are written by the Prophets concerning the Son of man shall be accomplished." For the Prophets universally foretold that the new law would come forth from Jerusalem; whence Isaiah 2: "Come, let us go up to the mountain of the Lord and to the house of the God of Jacob; for out of Sion shall go forth the law, and the word of the Lord from Jerusalem"; and Zechariah 13: "In that day there shall be a fountain open to the house of David and to the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman."

And note that Christ was condemned in Jerusalem, but suffered outside the gate; whence Hebrews 13: "Jesus, that he might sanctify the people by his own blood, suffered outside the gate."

Mystically, however, it is to be noted here that this three-day period is expounded in three ways according to different expositors: allegorically, morally, and anagogically. Allegorically thus: the first day is the law of nature, the second is the law of Scripture, and the third is the law of grace; concerning which Mark 8 says: "I have compassion on the multitude, for behold, they have now been with me three days." Or, the first day is that of the passion, the second, of burial, but the third, of the resurrection; John 2: "Destroy this temple, and in three days I will raise it up." Or, the first day is the course of the sixth age; the second, the rest of souls: but the third, the resurrection of bodies, which is in the eighth; Hosea 6: "He will revive us after two days, and on the third day he will raise us up."

Morally, thus, so that the first day is of compunction; the second, of confession; the third, of satisfaction: Exodus 5: "The Lord God of the Hebrews has called us: we shall go a journey of three days into the wilderness." — Or, the first day is good thought, the second is good speech, and the third is good action: Jonah 3 according to the Septuagint translation: "Yet three days, and Nineveh shall be overthrown." Or, the three days are the threefold vow of religion, namely of chastity, obedience, and poverty; Genesis 40: "Three days remain, after which Pharaoh will remember your service and will restore you to your former rank."

Anagogically, thus, so that the first day is purgation: the second, illumination, and the third, perfection: above, chapter 2: "It came to pass that after three days they found him in the temple." Or, so that the first day is the contemplation of God in his vestige, the second is of God in the image or in the mirror, the third, in himself: Numbers 10: "The ark of the Lord went before them for three days, providing a place for the camp." Or, the first day is the contemplation of the subcelestial hierarchy: the second, of the celestial, and the third, of the supercelestial. In the first is the casting out of demons; in the second is the perfection of health, but in the third, the consummation of all good: and concerning this three-day period, Joshua 2: "The scouts came to the mountains and remained there for three days." This ark is Christ, who in each of these hierarchies is the highest hierarch and our leader, so that we may come to the land of promise pledged to us. In figure of which he says that he walks for three days, because he makes us through this threefold hierarchy always ascend upward, unless perchance we descend to actions. In figure of which it is said in Genesis 28 that Jacob saw "the Angels of God ascending and descending on the ladder"; no one saw them standing still. By which is signified that one must always make progress in the good. For this is to draw near to the heavenly Jerusalem, to which we draw near not by steps of the body, but by the affections of the heart and mind.

But because the Pharisees thought that He who was the Lord of hosts, feared the hand of Herod. He refutes this, saying, Nevertheless I must walk to day and to morrow, and the day following. When He says must, He by no means implies a necessity imposed upon Him, but rather that He walked where He liked according to the inclination of His will, until He should come to the end of the dreadful cross, the time of which Christ shows to be now drawing near, when He says, To day and to morrow.

"Nevertheless, I must... today and tomorrow," that is, for some time, remain here and perform miracles, and "the following day" go to Jerusalem, for I have appointed for Myself to suffer there. Since they (the Pharisees) said to Him: "Get out..., for Herod wants to kill You," — and they said this in Galilee, which Herod governed, He declares to them that even with Herod's strong desire, he cannot kill Him, for He is appointed to suffer not in Galilee, but in Jerusalem. So that I may present the saying of the Gospel more clearly to you, I will say: do not understand it as meaning that today and tomorrow I must go, but pause at the words "today" and "tomorrow," and then read: "and the following day" go. When reckoning time, we often have the habit of saying: on Sunday, the next day, and on the third day I will go out — not because I intend to go out on Sunday and the next day, but in order, by counting off only those two days, to point to the third. Likewise the Lord here, as if counting off, says: I must today and tomorrow, then on the third day go to Jerusalem, for there My end is appointed. Since we said above that the Lord says this not because He confines His life to three days, but indicates a large number of days, if not a certain not very lengthy period of time, He says to those who envy Him something like this: why do you concern yourselves with My death? Behold, in a little while, it will come. When you hear that it is impossible for a prophet to perish outside of Jerusalem, do not conclude from these words that the Jews were somehow subjected to violence and compulsion to commit this, but rather it is said in accordance with their murderous intent. Just as if someone, seeing a murderer-robber lying in ambush by the road, were to say that it is impossible for this road to be free from blood, since the robber lies in wait for travelers along it, he would speak in complete accord with the robber's deeds — so too, when the robbers, the Pharisees and scribes, were seated in Jerusalem, it was impossible for the Master of the prophets to perish in any other place than in the place of these robbers. For they, having grown accustomed to shedding the blood of the servants, would kill the Lord as well.

As if He says, What think ye of My death? Behold, a little while, and it will come to pass. But by the words, To day and to morrow, are signified many days; as we also are wont to say in common conversation, "To day and to morrow such a thing takes place," not that it happens in that interval of time. And to explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a stop after to day and to morrow, then add, and walk on the day following, as frequently in reckoning we are accustomed to say, "The Lord's day and the day after, and on the third I will go out," as if by reckoning two, to denote the third. So also our Lord speaks as if calculating, I must do so to day, and so to morrow, and then afterward on the third day I must go to Jerusalem.

But because they said unto Him, Depart from hence, for Herod seeks to kill thee, speaking in Galilee where Herod reigned, He shows that not in Galilee, but in Jerusalem it had been fore-ordained that He should suffer. Hence it follows, For it can not be that a prophet perish out of Jerusalem. When thou hearest, It can not be (or it is not fitting) that a prophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the Jews, but He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber lurks can not be without bloodshed to travellers. So also no where else but in the abode of robbers must the Lord of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord; as it follows, O Jerusalem, Jerusalem, which killest the prophets.

(Severus.) But the repetition of the name also shows the rebuke to be severe. For she who knew God, how does she persecute God's ministers?

(Enchir. 97.) As many as I gathered together, it was done by my all prevailing will, yet thy unwillingness, for thou wert ever ungrateful.

(in Esaiam c. 16. §. 301.) He compared also the sons of Jerusalem to birds in the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of another's protection; when thy mother then has fled away, thou art taken from thy nest as too weak to defend thyself, too feeble to fly; as it follows, Behold, your house is left unto you desolate.

Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I wanted to gather your children together as a hen gathers her chicks under her wings, and you were not willing. Jerusalem does not refer to the stones and buildings of the city, but to its inhabitants, whom he laments with a father's affection, as we also read in another place that upon seeing her, he wept. But in saying, "How often I wanted to gather your children," he testifies that all the prophets were sent by him. The similarity of the bird gathering its nest under its wings is also read in the song of Deuteronomy: "As an eagle protects its nest and desires over its chicks, spreading its wings, it took them and bore them on its feathers" (Deut. XXVIII). And fittingly, the one who had called Herod a fox pondering his own death, compares himself to a bird. For the deceitful fox never ceases to lay snares for birds.

In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father.

Now He who aptly had called Herod a fox, who was plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds.

Jerusalem, Jerusalem, etc. After he manifested the sublimity of the divine disposition in the redemption of the human race, here secondly he manifests it in the reprobation of the rebellious people. And first he indicates the rebellion, then the hardening, and thirdly the abandonment.

First, therefore, with regard to the rebellion of that people, he says: Jerusalem, Jerusalem, who kills the Prophets and stones those who are sent to you. Here the container is taken for the contained: Acts 7: "Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit." "Which of the Prophets did your fathers not persecute?" Whence 4 Kings 21: "Manasseh shed very much innocent blood, until Jerusalem was filled to the brim." And they did this because they hated the truth, according to that passage of Amos 5: "They hated the one who reproves at the gate, and they abominated the one who speaks perfectly." And this was because they did not wish to be reproved; "for he who does evil hates the light and does not come to the light." On account of which it is said in Ezekiel 2: "Son of man, I send you to apostate nations, who have departed from me: the fathers have transgressed my covenant, and the sons are stiff-necked and of untamable heart, to whom I send you." And the stoning itself signifies this.

Second, with regard to the hardening of that people, he adds: How often I wished to gather your children, as a bird her brood under her wings, and you were unwilling! In which their excessive hardening appears, because it refused to be softened by so great a kindness.

But Christ compared himself to a bird insofar as a bird has a manifold property with regard to the superabundance of tender love. He is compared to a hen in his manner of life, because a hen by her tender care and vigilance is moved toward her chicks and gathers them and defends them with her wings against the rapacity of the kite. So also Christ did, as long as he was in the flesh; therefore Matthew 23: "How often I wished to gather your children, as a hen gathers her chicks under her wings, and you were unwilling!" He is compared to the pelican in his passion, because the pelican is said to mourn her slain chicks for three days and afterward to pour forth her own blood with her beak, and thus to restore them to life. In this way Christ wept three times for the salvation of the human race: first over Lazarus, John 11; second over Jerusalem, below in chapter 19; third on the cross, Hebrews 5. And afterward he poured forth his own blood, by which he also gave us life: whence the Psalm: "I am become like a pelican of the wilderness."

Third, he is compared to an eagle in the resurrection and ascension, which rouses its young so that they may strive upward and gaze upon the sun and fly to the heights. And so that they may be able to do this, they lick its blood: whence Job 39: "Will the eagle be raised up at your command and make its nest in the heights," etc., up to that place: "Its young lick the blood." This bird, moreover, although it is harsh toward strangers, is nevertheless greatly attentive to the care of its offspring; on account of which Christ, our Redeemer, is rightly likened to it. Whence Deuteronomy 32: "He led him forth and taught him and guarded him as the pupil of his eye. As an eagle provoking its young to fly and hovering over them, he spread his wings and took him up and carried him on his shoulders." To refuse this kindness is the mark of the utmost hardness of heart and faithlessness; on account of which Isaiah 1: "Woe to the sinful nation, a people heavy with iniquity, a wicked seed, criminal children! They have forsaken the Lord, they have blasphemed the Holy One of Israel, they are alienated backward."

"Jerusalem, Jerusalem, how often would I have gathered thy children, as a hen her chickens!" And Jerusalem is, when interpreted, "a vision of peace." He therefore shows prophetically, that those who peacefully contemplate sacred things are in manifold ways trained to their calling. What then? He "would," and could not. How often, and where? Twice; by the prophets, and by the advent. The expression, then, "How often," shows wisdom to be manifold; every mode of quantity and quality, it by all means saves some, both in time and in eternity.

He shows that Jerusalem is guilty of the blood of many saints, declaring that it is not possible for a prophet to perish away from it. From this it follows that its people were about to fall from being members of God's spiritual family, that they were about to be rejected from the hope of the saints and entirely deprived of the inheritance of those blessings which are in store for those who have been saved by faith. He showed them that they were forgetful of God's gifts, and stubborn, and slothful to everything that might have profited them, saying, "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! Behold, your house is forsaken." He taught them through the most wise Moses, and ordained for them the law to direct them in their conduct, and to be their ruler and guide in a life worthy of admiration. Though this law was but as yet in shadows, it nevertheless possessed the type of the true worship. He admonished them by the holy prophets. He would have had them under his wings, that is, under the protection of his power, but they lost the valuable blessings by being disposed to evil, ungrateful and scornful.

Now that they were unmindful of the Divine blessings He proves as follows, How often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not. He led them by the hand of Moses full of all wisdom. He warns them by His prophets, He wished to have them under His wings, (i. e. under the shelter of His power,) but they deprived themselves of these choice blessings, through their ingratitude.

And, without using a parable, the Lord said to Jerusalem, `O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens trader her wings, and ye would not! Behold, your house shall be left unto you desolate." For that which had been said in the parable, "Behold, for three years I come seeking fruit," and in clear terms, again, [where He says], "How often would I have gathered thy children together," shall be [found] a falsehood, if we do not understand His advent, which is [announced] by the prophets-if, in fact, He came to them but once, and then for the first time. But since He who chose the patriarchs and those [who lived under the first covenant], is the same Word of God who did both visit them through the prophetic Spirit, and us also who have been called together from all quarters by His advent; in addition to what has been already said, He truly declared, "Many shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall go into outer darkness; there shall be weeping and gnashing of teeth." If, then, those who do believe in Him through the preaching of His apostles throughout the east and west shall recline with Abraham, Isaac, and Jacob, in the kingdom of heaven, partaking with them of the [heavenly] banquet, one and the same God is set forth as He who did indeed choose the patriarchs, visited also the people, and called the Gentiles.

(Hom. 75. in Matt.) For the twice repeated word betokens compassion or very great love. For the Lord speaks, if we may say it, as a lover would to his mistress who despised him, and was therefore about to be punished.

And yet He loved even those who hated Him, and wept over the unbelieving, and blessed those who slandered Him, and prayed for those who were in enmity against Him.

By the repetition of the name, the Lord shows what strong love He has for them. For He also calls out to the adulterous synagogue, as if He were some lover despised by his beloved. The Lord also declares His love for mankind, saying that He many times "wanted to gather" them; and He indicates their madness as well, having said: "and you were not willing."

But because they said unto Him, Depart from hence, for Herod seeks to kill thee, speaking in Galilee where Herod reigned, He shows that not in Galilee, but in Jerusalem it had been fore-ordained that He should suffer. Hence it follows, For it can not be that a prophet perish out of Jerusalem. When thou hearest, It can not be (or it is not fitting) that a prophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the Jews, but He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber lurks can not be without bloodshed to travellers. So also no where else but in the abode of robbers must the Lord of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord; as it follows, O Jerusalem, Jerusalem, which killest the prophets.

(de Cons. Ev. lib. 2. c. 72.) There seems nothing opposed to St. Luke's narrative, in what the multitudes said when our Lord came to Jerusalem, Blessed is he who cometh in the name of the Lord, (Mat. 21:9.) for He had not as yet come thither, nor had this yet been spoken.

(de Cons. Ev. ubi sup.) But as Luke does not say to what place our Lord went from thence, so that He should not come except at that time, (for when this was spoken He was journeying onward until He should come to Jerusalem,) He means therefore to refer to that coming of His, when He should appear in glory.

(ubi sup.) Luke must be understood then as wishing to anticipate here, before his narrative brought our Lord to Jerusalem, or to make Him when approaching the same city, give an answer to those who told Him to beware of Herod, like to that which Matthew says He gave when He had already reached Jerusalem.

Behold, your house is left to you desolate. The same city which he had called his nest, he now calls the house of the Jews. Which, not undeservedly, is left to its own dominion, stripped of the Lord's help, because it not only despised being protected by that almighty bird—which Matthew names a hen under its wings—but also handed over that same bird, who wished to protect it, to be devoured by foxes, that is, to be crucified by Herod and Pilate. Without delay, the realm of those same foxes, that is, the kingdom of the earth, is given to plunder. For after the Lord was killed, the Romans came, and like stripping an empty nest, took their place, people, and kingdom.

But I say unto you, you will not see me until the time comes when you say, "Blessed is he who comes in the name of the Lord." The crowd indeed said this to the Lord coming to Jerusalem, but since Luke does not state that the Lord departed from here to not come except at the time when that would be said (for he continues on his journey until he reaches Jerusalem), it must certainly be understood mystically, that is, about that coming of his in which he will come in glory, especially since Matthew testifies that the Lord said this after the crowd's praises were sung to him. Otherwise, what he says, this is: Unless you repent and confess that I am he of whom the prophets sang, the son of the almighty Father, you shall not see my face. The Jews have been given the time for repentance; let them confess the blessed one who comes in the name of the Lord, and they will see the face of Christ.

The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom.

Ye shall not see, that is, unless ye have worked repentance, and confessed Me to be the Son of the Father Almighty, ye shall not see My face at the second coming.

Third, as regards the abandonment of that nation, he adds: Behold, your house shall be left to you desolate: Isaiah 1: "Your land is desolate, your cities are burned with fire." "And the daughter of Zion shall be left as a shelter in a vineyard and as a hut in a cucumber garden and as a city that is laid waste."

And since, just as abandonment is joined to hardness of heart, so visitation is joined to devotion, therefore he adds: But I say to you: You shall not see me until it comes to pass that you say: Blessed is he who comes in the name of the Lord: Psalm: "Blessed is he who comes in the name of the Lord. We have blessed you from the house of the Lord; the Lord is God, and he has shone upon us." This, however, can be referred to the vision of faith, by which no one sees unless he believes him to be true man and true God: John 9: "The Lord said to the man born blind: Do you believe in the Son of God? He answered and said: Who is he, Lord, that I may believe in him? And Jesus said to him: You have both seen him, and it is he who speaks with you. And he said: I believe, Lord; and falling down he worshipped him."

It can also be referred to the vision of direct sight, to which no one attains unless he blesses with life and tongue: Isaiah 26: "Let the wicked be taken away, lest he see the glory of God," according to another translation; but according to ours it says: "In the land of the saints he has done wicked things and shall not see the glory of the Lord."

And note that, according to the exposition of the Gloss, he speaks here of the vision at the judgment, because after the vision of Christ in humility nothing is expected except the vision in majesty, and this will be twofold: of the Divinity and of the humanity: of the Divinity, and this will belong entirely to the good, because it will have the greatest joy conjoined to it: Job thirty-three: "He shall see his face in jubilation, and he shall restore to man his justice"; and Isaiah thirty-three: "They shall see the King in his beauty," etc. The other is the vision of the humanity, and this will be common to all. For all will see with certainty the power and dominion of Christ; Apocalypse one: "Behold, he shall come with clouds, and every eye shall see him, and they also who pierced him." The Lord therefore means to say that that Jewish people will not see Christ unto their salvation unless they are converted to the faith and to his praise; which is at last expected in the final time after the fullness of the Gentiles; whence Romans eleven: "Blindness in part has happened in Israel, until the fullness of the Gentiles should enter in, and so all Israel should be saved"; and Romans nine: "Isaiah cries out for Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved." And in this the depth of the divine dispensation manifestly appears, on account of which the Apostle exclaims in Romans eleven: "O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are his judgments and how unsearchable his ways!"

"And I tell you," he says, "you will not see me until you say, 'Blessed is he that comes in the name of the Lord.' " What does this mean? The Lord withdrew from Jerusalem and left as unworthy of his presence those who said, "Get away from here." And after he had walked about Judea and saved many and performed miracles which no words can adequately describe, he returned again to Jerusalem. It was then that he sat upon a colt of a donkey, while vast multitudes and young children, holding up branches of palm trees, went before him, praising him and saying, "Hosanna to the Son of David. Blessed is he who comes in the name of the Lord." Having left them, therefore, as being unworthy, he says that when the time of his passion has arrived, he will then barely be seen by them. Then again he went up to Jerusalem and entered amidst praises, and at that very time endured his saving passion in our behalf, that by suffering he might save and renew to incorruption the inhabitants of the earth. God the Father has saved us by Christ.

For our Lord had departed from Jerusalem, as it were abandoning those who were unworthy of His presence, and afterwards returned to Jerusalem, having performed many miracles, when that crowd meets Him, saying, Osanna to the Son of David, blessed is he that cometh in the name of the Lord.

Finally, I am leaving you. For I have so hated your wickedness that I do not even call the temple My house, but your house. For as long as virtue dwelt among you, the temple was Mine. But when you defiled it as well, made it a place of trade and a den of robbers, engaging in manifold commerce in it and killing one another out of covetousness (for this is the work of robbery — to lie in wait for a brother and seize his property; this is what robbers do! they attack a traveler and then take what he has) — so then, when you made the temple a den of robbers through the various commercial transactions you conducted in it — the house of prayer — it is no longer My house, but yours. By "house" you can understand not only the temple, but also the entire Jewish race. For Scripture sometimes calls a race a house as well, for example: "O house of Levi, bless the Lord" (Ps. 134:20). Since here too it can be understood thus: "house," that is, your race, is being left by Me. Just as in another place He says through the prophet: I have forsaken My house, I have abandoned My heritage. Here the Israelites are called a house. The Lord shows that even before this it was He who preserved them and delivered them from enemies. The words point to the second coming. For then, even against their will, they will confess Him as Savior and Lord. Only it will be of no benefit to them. What then? Did they really not see Him from the time He said this? Exactly so. When He says "you will not see Me" from now on, He does not indicate immediately, but the time after the cross. He spoke as if to say: from the time you crucify Me, you will no longer see Me, until I come a second time.

Or your house, (that is, temple,) as if He says, As long as there was virtue in you, it was my temple, but after that you made it a den of thieves, it was no more my house but yours. Or by house He meant the whole Jewish nation, according to the Psalm, O house of Jacob, bless ye the Lord, (Psalm 135:20.) by which he shows that it was He Himself who governed them, and took them out of the hand of their enemies. It follows, And verily I say unto you, &c.

For then also will they unwillingly confess Him to be their Lord and Saviour, when there shall be no departure hence. But in saying, Ye shall not see me until he shall come, &c. does not signify that present hour, but the time of His cross; as if He says, When ye have crucified Me, ye shall no more see Me until I come again.

(de Quaest. Ev. lib. ii. q. 12.) Or else in these words He typically sets forth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledge. For under the names of vessel and bed, he represents the flesh, but of that of lantern, the word, which whosoever keeps hid through fear of the troubles of the flesh, sets the flesh itself before the manifestation of the truth, and by it he as it were covers the word, who fears to preach it. But he places a candle upon a candlestick who so submits his body to the service of God, that the preaching of the truth stands highest in his estimation, the service of the body lowest.

No one, after lighting a lamp, covers it with a vessel or puts it under a bed; instead, they put it on a lampstand, so that those who enter may see the light. Because he had previously said to the apostles, "To you it has been given to know the mysteries of the kingdom of God, but to others in parables," he now shows that through them the same mystery would eventually be revealed to others as well, and the hearts of all those who would enter the house of God would be illuminated by the flames of faith. Through these words, he also symbolically teaches the confidence to preach, so that no one would hide the light of knowledge they know out of fear of worldly hardships. For by the name of vessel and bed, he designates the flesh; but by the name of lamp, he designates the word. Whoever conceals it out of fear of worldly hardships, as I have said, indeed places the flesh ahead of the manifestation of truth and thus covers the word which they are hesitant to preach. He puts the lamp on the lampstand, who subjects his body to the service of God, so that the preaching of truth is above and the service of the body is below, and through the very service of the body, the doctrine shines more excellently, which is insinuated in good works through bodily offices, that is, through the voice and tongue and other bodily movements. Therefore, he puts the lamp on the lampstand when the Apostle says: "Thus I do not fight like one beating the air, but I discipline my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified" (1 Cor. IX).

Having before said to His Apostles, Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he hath lighted a candle covereth it with a vessel, or putteth it tender a bed.

No one lighting a lamp etc. After the Apostles have been instructed for the understanding of the parable, here secondly they are invited to the communication of doctrine, to which the Apostles are invited in four ways: first, by the fittingness of a general example; second, by the necessity of the supernal judgment, there: For nothing is hidden etc.; third, by the usefulness of one's own merit, there: Take heed how you hear etc.; fourth, by the immutability of the divine good pleasure, there: And they came to him etc.

Concerning the fittingness of the general example, two things are to be noted: the first is the dissonance in the opposite, the second is the congruence in what is proposed.

First, therefore, as regards the dissonance in the opposite, it is said: No one lighting a lamp. The lamp is the word of God, according to that text of Proverbs 6: "The commandment is a lamp, and the law is light, and the way of life is the reproof of discipline"; and in the Psalm: "Your word is a lamp to my feet." Now the lamp is lit when the understanding of the divine word is granted to the human heart. Whence concerning John, John 5: "He was a burning and shining lamp." — Covers it with a vessel. This lamp is not to be covered with a vessel of carnal uncleanness: Hosea 8: "Israel has become among the nations as an unclean vessel." But Paul is not such a vessel, of whom Acts 9: "He is a vessel of election to me, to carry my name before the nations and kings and the sons of Israel." This was an open vessel, which illuminated the world: Sirach 43: "The sun in its appearance announcing at its rising, a wondrous vessel, the work of the Most High." — Or places it under a bed. Now in the bed, sloth is signified: Proverbs 26: "As a door turns on its hinge, so the sluggard on his bed." Hence it is that "that servant is reproved who hid his master's money," Matthew 25, against that text of Sirach 29: "Do not hide it under a stone to be lost." He wishes therefore to say that just as it is unfitting to hide a lit lamp under a vessel or a bed, so it is unfitting to conceal divine understanding. And this is what is said in Sirach 20: "Hidden wisdom and unseen treasure, what profit is there in either?" and after: "Better is the man who hides his foolishness than he who hides his wisdom." This, however, is understood when one has the proper time and place. For in the Psalm it is said: "In my heart I have hidden your words, that I may not sin against you"; and again: "I set a guard over my mouth, when the sinner stood against me: I was silent and was humbled."

Second, indeed, as to the fittingness in the matter at hand, he adds: But he places it upon a lampstand, as to the perfection of virtue: so that those who enter may see the light, through the disclosure of truth, according to that text of Matthew 5: "Let your light shine before men, that they may see your good works and glorify your Father, who is in heaven"; Philippians 2: "Among whom you shine as lights in the world, holding fast the word of life." But that light is not seen except by those who enter through faith, because Isaiah 7 according to the Septuagint: "Unless you believe, you will not understand." And concerning this entrance of faith it is said in John 10: "If anyone enters through me, he will be saved"; enters, through faith, because "he who believes will be saved." These ones entering through faith, by means of the teaching of the Saints, arrive at the understanding of the mysteries, according to that text of the Psalm: "You wondrously illuminate from the eternal mountains." "For those who instruct many unto justice shall be as stars for perpetual eternities," Daniel 12.

And therefore the Lord said to his disciples, Matthew 10: "What I say to you in darkness, speak in the light, and what you hear in the ear, preach upon the housetops."

As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those who are strangers to the faith, will not however to all men appear obscure.

(Hom. 15. in Matt.) By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for ye will be known of all men, since it cannot be that so great virtue should lie hid.

(Quæst. in Script. 63.) Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the vessel of the flesh by means of the soul as the light in the vessel of the lamp by means of the flame. But by the candlestick he describes the Church over which the divine word shines, illuminating the house as it were by the rays of truth. But under the similitude of a vessel or bed he referred to the observance of the law, under which the word will not be contained.

Scripture does not say this about a tangible lamp but about a comprehensible one. One does not "light" the lamp and conceal it "with a vessel" or put it "under a bed, but on the lamp stand" within himself. The vessels of the house are the powers of the soul. The bed is the body. "Those who go in" are those who hear the teacher.…He calls the holy church a "lamp stand." By its proclamation, the Word of God gives light to all who are in this world and illuminates those in the house with the rays of the truth, filling the minds of all with divine knowledge.

But he who would adapt his lantern to the more perfect disciples of Christ, must persuade us by those things which were spoken of John, for he was a burning and a shining light. (John 5:35.) It becomes not him then who lights the light of reason in his soul to hide it under a bed where men sleep, nor under any vessel, for he who does this provides not for those who enter the house for whom the candle is prepared, but they must set it upon a candlestick, that is, the whole Church.

Now, for whatever reason He threatens the "deprivation," it will not be the work of a god who knows not how to threaten, because incapable of anger. I am, moreover, astonished when he says that "a candle is not usually hidden," who had hidden himself-a greater and more needful light-during so long a time; and when he promises that "everything shall be brought out of its secrecy and made manifest," who hitherto has kept his god in obscurity, waiting (I suppose) until Marcion be born.

For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

For there is nothing hidden that will not be revealed, and nothing concealed that will not be known and come to light. Do not (he says) be ashamed of the Gospel of God, but among the darkness of persecutors, lift the light of the word above the lampstand of your body, retaining with a steadfast mind that day of final retribution, when God will bring to light the hidden things of darkness and will reveal the thoughts of hearts (1 Cor. IV). Then also you will receive praise from God, and punishment awaits the adversary of truth for eternity.

For nothing is hidden. Here secondly he invites them to the sharing of doctrine by the necessity of the heavenly judgment in two ways: both on account of the future manifestation of all good, and on account of the future revelation of all evil.

First, therefore, as to the future manifestation of all good, it is said: For nothing is hidden, namely good, that shall not be made manifest, namely through the future judgment; whence 2 Corinthians 5: "For we must all be made manifest before the tribunal of Christ, that each one may receive according to what he has done in the body." But this will be at the judgment, concerning which 1 Corinthians 4 says that "he will illuminate the hidden things of darkness and will make manifest the counsels of hearts, and then there will be praise for each one"; and this, because light has the property of making manifest, according to that text of Ephesians 5: "Whatever is reproved by the light is made manifest"; whence the good truth of faith and morals, as a light, seeks to be made manifest, not to be hidden, according to that text of John 3: "He who does the truth comes to the light, that his works may be made manifest, because they have been done in God." Which will especially come to pass when that light will be made manifest in the judgment; on account of which in the Psalm: "You who sit upon the Cherubim, show yourself"; and again in the Psalm: "God shall come manifestly, and he shall not be silent."

Second, with regard to the future revelation of all evil, it is said: Nor hidden, namely sin or evil, which man willingly hides, according to that passage in Job thirty-one: "If I have hidden my sin as a man"; which will not be known and come into the open, that is, at the judgment, according to that passage in Proverbs twenty-six: "He who covers hatred deceitfully, his malice will be revealed in the assembly." Whence Ecclesiasticus one: "Be not a hypocrite in the sight of men, lest God reveal your hidden things and cast you down in the midst of the synagogue"; because, as is said in Wisdom one, "the ear of jealousy hears all things, and the tumult of murmurings shall not be hidden." "For he it is who reveals the deep and hidden things and knows what is established in darkness," etc. Since therefore all things must be made manifest, it is foolish to hide them for a time; and consequently it is necessary to disclose the doctrine received to others.

And if one say that it is written, "There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed," let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many, shall appear manifest to the few. For why do not all know the truth? why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding.

Hence he adds, For nothing is secret that shall not be made manifest, neither any thing hid that shall not be known, and come abroad. As if He said, Though many things are spoken in parables, that seeing they might not see, and hearing they might not understand, because of their unbelief, yet the whole matter shall be revealed.

There are three broad classes of the special things in which human wisdom does permit privacy. The first is the case I have mentioned—that of hide-and-seek, or the police novel, in which it permits privacy only in order to explode and smash privacy. The author makes first a fastidious secret of how the Bishop was murdered, only in order that he may at last declare, as from a high tower, to the whole democracy the great glad news that he was murdered by the governess. In that case, ignorance is only valued because being ignorant is the best and purest preparation for receiving the horrible revelations of high life. Somewhat in the same way being an agnostic is the best and purest preparation for receiving the happy revelations of St. John.

This first sort of secrecy we may dismiss, for its whole ultimate object is not to keep the secret, but to tell it.

I should like it to be a fixed thing that the name of the proprietor as well as the editor should be printed upon every paper. If the paper is owned by shareholders, let there be a list of shareholders. If (as is far more common in this singularly undemocratic age) it is owned by one man, let that one man's name be printed on the paper, if possible in large red letters. Then, if there are any obvious interests being served, we shall know that they are being served.

I am, moreover, astonished when he says that "a candle is not usually hidden," who had hidden himself-a greater and more needful light-during so long a time; and when he promises that "everything shall be brought out of its secrecy and made manifest," who hitherto has kept his god in obscurity, waiting (I suppose) until Marcion be born.

For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever? To approach it by stealth, indeed, and to get the minister appointed over this business misled by your asseverations, is easy; but God takes foresight for His own treasure, and suffers not the unworthy to steal a march upon it. What, in fact, does He say? "Nothing hid which shall not be revealed." Draw whatever (veil of) darkness you please over your deeds, "God is light.

Therefore, see how you hear. He earnestly teaches us to listen to the word so that we may continuously ponder it in our own hearts and be able to give out to others as well.

For to him who has, it will be given. And whoever does not have, even what he thinks he has will be taken away from him. With full intention (he says), pay attention to the word that you hear. Because whoever has a love for the word, it will be given to him and the understanding of what he loves. But whoever does not have a love for hearing the word, even if he thinks himself clever by natural talent or literary exercise, will not enjoy the sweetness of true wisdom. And even if it seems to be said particularly about the apostles, to whom, endowed with love and faith, it was given to know the mystery of the kingdom of God, and about the faithless Jews, who seeing did not see, and hearing did not understand, that is, they would lose the letter of the law in which they gloried, it can nevertheless be understood generally, because often an ingenious reader, through neglect, deprives himself of wisdom, which a simple but diligent person tastes by striving for it. Therefore, often a lazy person receives talent, so that he may be punished more justly for his neglect, because he despises knowing what he could have obtained without labor. And sometimes a diligent person is burdened with slowness of understanding, so that he finds greater rewards in return, the more he labors in the effort of discovery.

But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how ye hear; for whosoever hath, to him shall be given. As if he says, Give heed with all your mind to the word which ye hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso hath no love of hearing the word, though he deems himself skilful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labour he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labours in his inquiries, the greater may be the recompense of his reward.

Take heed therefore how you hear, etc. Here, third, the Apostles are invited to the same by the advantage of their own merit, and this because its possession makes one rich, while its privation indeed renders one poor. — The divine doctrine must therefore be preached, first, because the possession of teaching leads to abundance: on account of which he says: Take heed therefore how you hear: Bede: "That you may receive it in your heart and continually ruminate upon it and be able to pour it forth for the hearing of others"; as if to say: do not hear the words of divine instruction negligently, so as not to care, but diligently, so that you may abound and bestow upon others. Whence he also adds: For whoever has, it shall be given to him: for whoever has the desire and the will to advance, God will give him understanding and the ability to teach. Whence Wisdom seven: "I wished, and understanding was given to me; and I called upon God, and the spirit of wisdom came upon me"; and afterward: "All good things came to me together with her." Whence if anyone wishes that it be given to him abundantly, he ought himself also to give freely from what he has: above, chapter six: "Give, and it shall be given to you," namely the gift of wisdom, according to that passage in James one: "If any of you lacks wisdom, let him ask of God, who gives to all abundantly," etc. Whence the gift of wisdom is given to no one unless he has the desire: Isaiah fifty-five: "All you who thirst, come to the waters, and you who have no money, make haste," etc.

Second, by the contrary, because its privation leads to want, he adds: And whoever does not have, namely the affection for divine teaching in the heart, even what he thinks he has, through the swelling of pride, will be taken from him, namely through the rigor of the divine sentence: below in the nineteenth chapter: "Take the mina from him and give it to the one who has ten minas"; and Matthew twenty-one: "The kingdom shall be taken from you," namely of Sacred Scripture, "and given to a nation producing its fruits." From this it is gathered that no one can attain the fullness of divine wisdom unless he has the readiness to communicate doctrine: whence Wisdom six: "What wisdom is and how she came to be, I will relate, and I will not hide from you the mysteries of God." "Nor will I travel with consuming envy: for such a man will not be a partaker of the wisdom" of God.

And so, perhaps, with God. I have gradually been coming to feel that the door is no longer shut and bolted. Was it my own frantic need that slammed it in my face? The time when there is nothing at all in your soul except a cry for help may be just the time when God can't give it: you are like the drowning man who can't be helped because he clutches and grabs. Perhaps your own reiterated cries deafen you to the voice you hoped to hear.

On the other hand, "Knock and it shall be opened." But does knocking mean hammering and kicking the door like a maniac? And there's also "To him that hath shall be given." After all, you must have a capacity to receive, or even omnipotence can't give. Perhaps your own passion temporarily destroys the capacity.

"To the one who has, it will be given, and from him who has not, even what he has will be taken from him." This is like, "Let the one who has ears listen." This is for those who have spiritual ears within the bodily ears, so that they may listen to his spiritual words. He was increasing his teaching over and above what they already possessed.

"And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have any thing it is taken away, even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned."

Now, if from the very first "the natural man, not receiving the things of the Spirit of God," has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, "even that which he seemeth to have hath been taken from him" -such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience-what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God's? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer.

He, however, was teaching them that it was the ears of the heart which were necessary; and with these the Creator had said that they would not hear. Therefore it is that He adds by His Christ, "Take heed how ye hear," and hear not,-meaning, of course, with the hearing of the heart, not of the ear.

This is proved even by the sentence which immediately follows: "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." What shall be given? The increase of faith, or understanding, or even salvation.

The parable also of the (ten) servants, who received their several recompenses according to the manner in which they had increased their lord's money by trading proves Him to be a God of judgment-even a God who, in strict account, not only bestows honour, but also takes away what a man seems to have. Else, if it is the Creator whom He has here delineated as the "austere man," who "takes up what he laid not down, and reaps what he did not sow," my instructor even here is He, (whoever He may be, ) to whom belongs the money He teaches me fruitfully to expend.

Why, a shepherd like this will be tuned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have. Thus Zechariah threatens: "Arise, O sword, against the shepherds, and pluck ye out the sheep; and I will turn my hand against the shepherds.

The moral teacher who gives himself an example to others, when about to enjoin upon others, that he who has not left father and mother, is not worthy of the Son of God, first submits Himself to this precept, not that He denies the claims of filial piety, (for it is His own sentence, He that knoweth not his father and mother shall die the death,) but because He knows that He is more bound to obey His Father's mysteries than the feelings of His mother. Nor however are His parents harshly rejected, but the bonds of the mind are shown to be more sacred than those of the body. Therefore in this place He does not disown His mother, (as some heretics say, eagerly catching at His speech,) since she is also acknowledged from the cross; but the law of heavenly ordinances is preferred to earthly affection.

Intimacy with the Lord is not explained in terms of kinship according to the flesh, but it is achieved by cheerful willingness in doing the will of God.

He answered and said to them: My mother and my brothers are these who hear the word of God and do it. The whole perfection of heavenly life is comprised in these two things, namely, to hear the word of God and to do it. Hence the Lord above, expounding the parable of the sower, said that they who receive the word only by hearing are the bad ground; but the good ground are those who with a good and excellent heart retain the word which they hear and bring forth fruit with patience. Those who are called the mother of the Lord, because they daily give birth to Him either by example or by word in the minds of others, are also his brothers when they also do the will of His Father who is in heaven.

They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven.

Second, regarding the preferring of disciples, it is added: Who answering said to them: My mother and my brothers are these who hear the word of God and do it. In which he shows, that he valued the instruction of disciples more than the affection of parents, and that he valued disciples more than kinsmen, and that he valued the affection of teachers toward disciples more than that of parents toward children. — And note that on account of the affection, need, and request of parents, the teacher ought not to interrupt the instruction of doctrine: in which he invites more by deed than he had invited above by word.

And note that he calls his hearers mothers, insofar as through instruction they beget others, according to that passage in Galatians 4: "My little children, whom I bring forth again in labor, until Christ be formed in you." — He calls them brothers, insofar as through the word they are begotten and become sons of God, according to that passage of the Psalm: "I will declare your name to my brothers"; and Hebrews 2: "He is not ashamed to call them brothers." For those who receive the word of God are grafted in as to the root stock, and consequently are watered by the moisture of the Holy Spirit, and therefore are made sons of the living God, according to that passage in Galatians 4: "Because you are sons, God has sent the Spirit of his Son into your hearts, crying out," etc. And therefore, as much as spirit surpasses flesh, and grace surpasses nature, and divine things surpass human things, and eternal things surpass perishable things, so much is spiritual generation, which is through the word of life, preferred to carnal generation: and therefore it is to be preferred to it. For on account of this, the true preacher is more moved toward children begotten through preaching than toward carnal parents. This is evident, because the Apostles poured out their own blood to confirm them, just as Christ himself had done, who is the master of masters.

And since those alone rightly receive the seed of the word who carry out what they have heard, therefore he rightly adds: Who hear the word of God and do it: because, in Romans 2, "not the hearers of the Law are just before God, but the doers shall be justified before God"; and James 1: "Be doers of the word and not hearers only, deceiving yourselves." For Christ prefers such people to his own parental kinship, below in chapter 11: "Blessed is the womb that bore you." "Rather, blessed are they who hear the word of God and keep it." He says this, however, not because he despises his Mother, since he loved her above all, but to show by example what he commands below in chapter 14: "Whoever does not leave father and mother and wife, children, brothers, and sisters, cannot be my disciple."

The present lesson teaches us that obedience and listening to God are the causes of every blessing. Some entered and spoke respectfully about Christ's holy mother and his brothers. He answered in these words, "My mother and my brothers are they who hear the word of God and do it."Now do not let any one imagine that Christ scorned the honor due to his mother or contemptuously disregarded the love owed to his brothers. He spoke the law by Moses and clearly said, "Honor your father and your mother, that it may be well with you." How, I ask, could he have rejected the love due to brothers, who even commanded us to love not merely our brothers but also those who are enemies to us? He says, "Love your enemies." What does Christ want to teach? His object is to exalt highly his love toward those who are willing to bow the neck to his commands. I will explain the way he does this. The greatest honors and the most complete affection are what we all owe to our mothers and brothers. If he says that they who hear his word and do it are his mother and brothers, is it not plain to every one that he bestows on those who follow him a love thorough and worthy of their acceptance? He would make them readily embrace the desire of yielding themselves to his words and of submitting their mind to his yoke, by means of a complete obedience.

But since he who does the will of the Father is called sister and brother of the Lord, on account of both sexes who are gathered to the faith, this is not surprising; yet it is greatly to be wondered how one is also called mother. For he deigned to call his faithful disciples brothers, saying: Go, announce to my brothers. Therefore, he who could become a brother of the Lord by coming to faith—it must be asked how he can also be a mother? But we should know that one who is a brother and sister of Christ by believing becomes a mother by preaching. For one gives birth to the Lord, as it were, when one has poured him into the heart of the hearer. And one becomes his mother if through one's voice the love of the Lord is begotten in the mind of one's neighbor.

To confirm this matter fittingly for us, blessed Felicity is present, whose birthday we celebrate today, who by believing became a handmaid of Christ, and by preaching was made a mother of Christ. For she feared to leave her seven sons, as is read in the more accurate accounts of her deeds, alive in the flesh after her, just as carnal parents usually fear to send their dead children before them. For when she was seized in the labor of persecution, she strengthened the hearts of her sons by preaching the love of the heavenly fatherland, and she brought forth in spirit those whom she had borne in the flesh, so that by preaching she might bear to God those whom she had borne in the flesh to the world.

(Hom. 44. in Matt.) Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it follows, And he answered and said unto them, My mother and my brethren are they which hear the word of God, and do it, &c.

(Hom. 41. in Matt.) Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised her to such a height if she were always to expect to be honoured by Him as a son, and never to consider Him as her Lord.

'" Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God. His mother, however, was not here present with Him.

And He therefore knowing their hearts gave them this answer, that meanness of birth harms not, but if a man, though of low birth, hear the word of God, He reckons him as His kinsman. Because however hearing only saves no one, but rather condemns, He adds, and doeth it; for it becomes us both to hear and to do. But by the word of God He means His own teaching, for all the words which He Himself spake were from His Father.