Bright Tuesday

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"The righteous one, even if he dies prematurely, will find rest." For whom, or from whom, is there in fact rest in this world, if there are trials on every side and, when we are spared these, temptations are everywhere? Indeed, this world should be feared, whether it threatens or seduces. But if one fears both God and the world, he will despise the latter, so as to better guard himself against it. Therefore, if we want to be at rest when death comes to surprise us, let us be righteous.

But the just man, etc., as if to say: thus it is with the wicked: but, standing for however: if the just man shall have been overtaken by death, that is, prevented by death hastened before its time, according to that passage in Isaiah thirty-eight: "While I was yet beginning, he cut me off." He well said: overtaken, because the just man cannot die by sudden death, that is, by unforeseen death, because it is said in the Psalm concerning the person of the just man: "I foresaw the Lord in my sight always," etc.; likewise: "My soul is in my hands always," as if to say: I am prepared to render it up, whenever it shall please God that I die. The just man, I say, if he shall have been overtaken, shall be in refreshment, namely of eternal rest: the Psalm: "We passed through fire and water, and you led us out into refreshment."

The just man lives a good life in old age. It is not said "long" but "good", for the just man ages well; however, no one of the unjust, even if he lives a longer life than lively stags, lives a good life. For to live long is common for both the wise and the foolish, but to live well is special to the wise man, whose old age is venerable and whose old age is a blameless life: not long-lasting, as he says, nor calculated by the number of years, nor by the gray hair on his head, but by his senses. He, therefore, ages well who has sensed well.

Indeed, old age is venerable not by years grown grey, but by character. And the age of senescence, it is said, is a blameless life. Therefore, wherever generation is expressed, let Cain come first; wherever preaching of discipline is made, let Abel run ahead. Who would deny that even youth and itself in the beginnings of young adulthood fervently burn with the various allurements of passions? But when a more mature age is succeeded, as if by the storm of a youth's lasciviousness being dissipated, tranquility is restored and the weary soul withdraws its ship into certain quiet harbors. Thus, the tumultuous movements of our youth are calmed by the steady presence of faithful old age.

For old age etc., as if to say: nor does the being overtaken in age cause harm: for venerable old age etc.: the Gloss: "Not the age of the body, but the maturity of life and the uprightness of morals is praised"; venerable, I say, that is, worthy of veneration before God and the Angels and just men: is not of long duration, by a multitude of days: Job thirty-two: "The wise are not long-lived"; nor reckoned by the number of years, that is, nor by a multitude of years. "For a child of a hundred years shall die, and a sinner of a hundred years shall be accursed," Isaiah sixty-five.

The Christian who has lived in the fear of God, at whatever age he dies, is not swept away by a bitter and untimely death but crosses over supported by a maturity approved by God. Indeed, in the book of Wisdom we read, "Old age is not honored for length of time or measured by number of years. Wisdom, rather, is a person's gray hair, and a blameless life is old age. Having become dear to God, this one was loved by him."

If it is said of the righteous person and of the member of the church, "Gray hair is a person's wisdom," why is it not said of the heretic's iniquity, "A person's gray hair is his folly"? Of this old age Daniel said to the old man, "You have grown old in evil." Therefore, in the book of the Shepherd (if anyone is willing to accept that it be read), the church appears to Hermas first with gray hair, then as a young woman and a bride, with ornate hair.

For gray hairs are the understanding of a man, that is, in place of gray hairs: the Gloss: "As if to say: he is well gray-haired who is well endowed with understanding," according to that passage in Daniel thirteen: "God has given you the honor of old age," that is, discretion and wisdom, which is wont to be in the elderly, according to that passage in Job twelve: "In the ancients is wisdom, and in length of time prudence"; likewise Sirach twenty-five: "The crown of the aged is great experience."

And the age of old age, that is, supplying the place of age, an unspotted life, "as if to say: well is the old man who is clean and simple": Proverbs 16: "Old age is a crown of dignity, which shall be found in the ways of justice."

Pleasing God, namely through true faith, according to that passage in Hebrews 11: "Without faith it is impossible to please God": he was made beloved, on account of perfect love, according to that passage in Proverbs 8: "I love those who love me": and living, namely through grace, not dying through sin; among sinners, namely undefiled, which is a very great thing, since it is written in the Psalm: "With the perverse you shall be perverted"; but the just man is as a lily among thorns, because he neither loses the brightness of his purity nor the fragrance of his good name: Song of Songs 2: "As the lily among thorns" etc. He was taken away, from the exile of this world to the heavenly homeland, from death to life, from struggle to the crown.

It should be noted that the transfer is manifold: the first, from sin to grace: 1 John 3: "We know that we have been transferred from death," namely of sin, "to life," of grace, "because we love the brethren." The second, from imperfect grace to perfect grace: 2 Corinthians 3: "We are transformed into the same image from glory to glory, as by the Spirit of the Lord." The third, from perfect grace to glory: of which it speaks here: He was taken away.

You will say, How much and how often have I prayed, and I have not been answered! But what did you ask for? Perhaps you asked for the death of your enemy. And … what if he asked for yours, as well? The one who created you also created him. You are a human being, and he is too, but God is the judge. He has listened to both of you and answered neither. Are you sad because your prayer against your enemy has not been granted? Rejoice, rather, that your enemy's prayer has not been granted, to your harm. But, you say, I did not ask for this. I did not ask for the death of my enemy but the life of my son. What evil is there in that? You asked for nothing evil, in your opinion. But what would you say if he was taken so that wickedness would not corrupt his soul? But, you object, he was a sinner! And this is why I wanted him to live, so that he would amend his life. You wanted him to live so that he would become better. And what would you say if someone told you that God knew that he would have become worse if he had lived? How do you know which would have been better for him, to die or to live? If, then, you do not know, return to your heart, and leave every decision to God. You will say to me, "But, then, what should I do? What should I ask for in prayer?" What should you ask for? What the Lord, the heavenly teacher, taught us. Invoke God as God, love God as God. There is nothing better than him. Desire him, long for him!

He was snatched away, as if to say: he was not only taken away, but snatched away, because he died quickly and was taken up as if by violence beyond nature's due course. Now there is a rapture of the Saints in their life: whence Second Corinthians twelve: "I know a man fourteen years ago caught up" etc.; and in death, concerning which it is said here: He was snatched away etc.; and after death, concerning which First Thessalonians four: "We shall be caught up with them in the clouds to meet Christ in the air." He was snatched away, I say, lest malice, that is, open iniquity, should alter his understanding, by turning him away from the truth and sincerity of faith; or lest deceit, that is, feigned righteousness, concerning which Augustine says: "Feigned righteousness is not righteousness, but a twofold iniquity, because it is both iniquity and pretense." Lest deceit, I say, should deceive, that is, corrupt, his soul, namely by turning his affection away from the love of God: Second Corinthians eleven: "I fear lest, as the serpent seduced Eve by his cunning, so your senses should be corrupted."

We see also that Enoch was taken away, because he was pleasing to God, as the divine Scriptures attest in Genesis: "Then Enoch walked with God and was no longer, because God had taken him." Because he was pleasing before God, he was worthy to be taken away from the evil of this world. But the Holy Spirit also teaches throughugh Solomon that those who are pleasing to God are taken first and freed from here earlier, so they would not be tainted by too long a sojourn in this world.

For the bewitching etc., as if to say: it was indeed necessary for him that he should be thus snatched away etc.; for the bewitching of vanity, from without, that is, trifling and flattering praise, according to which malicious men are said to bewitch children by praising them, obscures good things, namely those of the just, even if it does not destroy them; obscures, I say, because it causes the defects and imperfections of those very goods not to be seen, and through this causes pride in them; Galatians three: "O foolish Galatians! who has bewitched you" etc.; First Corinthians fifteen: "Evil communications corrupt good manners." And the inconstancy of concupiscence, from within, namely of the concupiscible appetite, which makes a man inconstant: James one: "A double-minded man," namely one who partly follows reason, partly sensuality, "is inconstant in all his ways." The inconstancy, I say, of concupiscence, that is, of the concupiscible appetite, perverts, namely from good to evil, the sense that is without malice, that is, one previously good and simple: James one: "Every man is tempted by his own concupiscence, drawn away and enticed."

Being made perfect in a short time, that is, perfected in grace in a brief span of time: Isaiah ten: "A short consummation shall overflow with justice"; he fulfilled a long time, namely by the fulfillment of merit, because he acquired in a short time the merit that others acquire over many ages; or by the fulfillment of reward, because he attained eternity, which in its perfection surpasses many ages.

We should not think that your bishop, our brother, has departed here early and that he lived only a little while. It is right to say that he did not live only a little while if we realize that, as much as we may say of him, there is still more to say (even if, being finite, what is much here will be judged as though it were nothing). And he has not lived so little, if, instead of counting the years, we think of his works. Who knows how many people, though living many years, have not done even half of what he did in a few years? To want to keep him here, then, is nothing other than to envy him his happiness. Now, as human beings, we are saddened for the man. What would we do if we did not act like human beings? We are sad in a human way, therefore, for a man's departure. But as we heard in the divine lesson, "In a short time, he fulfilled a long career." But, then, let us count those times as one counts a day. All that he did among you, exhorting, speaking, offering himself for your imitation—preserve it so as to praise and adore God, and you will be his most splendid memorial. Indeed, what matters for him is not that he be hidden in a marble tomb but that he be built up in your hearts—that he who has been buried would live in living sepulchers. Indeed, your memory is his tomb. He lives near to God, to be happy. He lives near to you, so that you would be happy.

For his soul was pleasing to God: behold, the cause of consummation, namely divine grace and love. Pleasing, I say, through faith of heart inwardly and gentleness of conduct outwardly: Sirach 1: "Faith and gentleness are well-pleasing to God." Therefore he hastened to lead him out from the midst of iniquities, that is, from the world, which is full of iniquity: 1 John 5: "The whole world is set in wickedness."

"His soul in fact was pleasing to God, because he hastened to take him away from iniquity." Precisely with these words the sacred Scripture teaches us that in this world, it is not a long life that matters but a good life. To know the merits, as much as we can, of a deceased person, you must closely observe not how long he lived but how he lived. In fact, just as in a wicked life, the longer one lives the more punishments are multiplied for the one who lives in sin, so in a good life, though it is over in a brief period of time, a great, unending glory is gained for the one who lives well. A wicked life, then, leads to increasing ill temper in bitter, immature old people, whereas a good life leads young people, who die mature, to the kingdom of God.

Similarly, in the book of Wisdom it says, "Because the grace of God is in his saints." It is said as a general rule that no one has ever been or is holy without the grace of God. But so this grace might be in the saints, to confirm them, they receive it freely through the faith that comes from God. They did not have it prior to faith. As David says, "You will save them without price."

But the peoples: Gloss: "The persecutors"; seeing, "the punishment," and not understanding, "the future glory," nor laying up in their hearts, that is, inwardly in the heart, although they sometimes hear it preached: Isaiah 57: "The just man perishes, and there is no one who considers it"; such things, namely, which follow: above in chapter 3: "They seemed in the eyes of the foolish to die, but they are in peace."

Because the grace of God, namely for working well: 1 Corinthians 15: "Not I, but the grace of God with me": and mercy is upon his holy ones, for delivering from evils: Sirach last chapter: "You have delivered me according to the multitude of the mercy of your name": and regard is upon his elect, namely for attaining the reward: Gloss: "That is, condign retribution." And note that they are called holy through present justice; elect, through eternal predestination, according to that text in Ephesians 1: "He chose us in him before the foundation of the world, that we should be holy and immaculate in his sight in charity."

"His soul in fact was pleasing to God, because he hastened to take him away from iniquity." Precisely with these words the sacred Scripture teaches us that in this world, it is not a long life that matters but a good life. To know the merits, as much as we can, of a deceased person, you must closely observe not how long he lived but how he lived. In fact, just as in a wicked life, the longer one lives the more punishments are multiplied for the one who lives in sin, so in a good life, though it is over in a brief period of time, a great, unending glory is gained for the one who lives well. A wicked life, then, leads to increasing ill temper in bitter, immature old people, whereas a good life leads young people, who die mature, to the kingdom of God. - "Letters 2.7.4"

Note all things carefully. He ascends with the apostles and descends to the crowds. How would a crowd see Christ, except at a low level? It does not follow him to the heights; it does not climb to majestic places. So when he descends, he finds the weak, for the weak cannot be high up. Thus also Matthew teaches that the weak were healed down below. First each was healed, so that little by little, with increasing virtue, he could ascend to the mountain. On the plain he heals each, that is, he calls them back from recklessness. He turns away the harm of blindness. He descends to heal our wounds, so that in an effective and abundant manner he makes us partakers in his heavenly nature.

But observe all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude see Christ but in a lowly place. It follows him not to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the sick, for in the high places there can be no sick.

(de Con. Ev. ii. 19.) Now this long discourse of our Lord, Luke begins in the same way as Matthew; for each says, Blessed are the poor. Then many things which follow in the narration of each are like, and finally the conclusion of the discourse is found to be altogether the same, I mean with respect to the men who build upon the rock and the sand. It might then easily be supposed that Luke has inserted the same discourse of our Lord, and yet has left out some sentences which Matthew has kept, and likewise put in others which Matthew has not; were it not that Matthew says the discourse was spoken by our Lord on the mountain, but Luke on the plain by our Lord standing. It is not however thought likely from this that these two discourses are separated by a long course of time, because both before and after both have related some things like, or the same. It may however have happened that our Lord was at first on a higher part of the mountain with His disciples alone, and that then he descended with them from the mount, that is, from the summit of the mountain to the flat place, that is, to some level ground, which was on the side of the mountain, and was able to hold large multitudes, and that there He stood until the crowds were gathered together to Him, and afterwards when He sat down His disciples came nearer, and to them, and the rest of the multitude who were present, He held the same discourse.

And he descended with them and stood on a level place, and a crowd of his disciples, and a great multitude of people. The Lord went up into the mountains to choose the apostles, but he returned to the plains to teach the crowds, for the crowds can only see Christ in humility. For this is the standard which the Apostle followed when he said: I could not speak to you as spiritual people, but as carnal ones. As infants in Christ, I fed you with milk, not solid food. For you were not yet able, but even now you are not able (I Cor. III). However, the apostles themselves, according to Matthew, being more perfect, are said to have been taught both on the mountain and with the mouth of the Savior open. Where, if anyone wishes to examine both evangelists more carefully, it can be understood that when on the mountain he chose the twelve disciples from among the many, whom he also named apostles, which Matthew omitted, then he delivered the address which Matthew included and Luke omitted, that is, on the mountain. And then when he descended, in the level place he delivered another similar address, about which Matthew was silent, but Luke was not, and both addresses concluded in the same way.

From all Judaea and Jerusalem and the maritime regions, and Tyre and Sidon, etc. I consider the maritime multitude not to be from the nearby Sea of Galilee (for he would not place this among miraculous locations), but from the great sea, in which even Tyre and Sidon could be included. Truly, because they are cities of the Gentiles, given indeed to the Jews by lot, but not possessed by them, since the enemies could not be exterminated, they are specifically mentioned by name, so that the fame and power of the Savior may be hinted at, which summon even foreign cities to obtain health and doctrine. It should be noted here that although the Lord had mercy on the Gentiles coming to him, as he healed the centurion's boy and the daughter of the Canaanite woman upon approving their faith, he is not found to have entered their cities, lest he provide a reason for complaint to the fault-finding Jews, but he rather reserved the perfect salvation of the Gentiles for the time of his passion and resurrection. When that time was imminent, and the Gentiles sought to see him, he said: Unless a grain of wheat falls to the ground and dies, it remains alone; but if it dies, it produces much fruit (John XII).

By the sea coast he does not refer to the neighbouring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how great was the fame and power of the Saviour which had brought even the citizens of the coast to receive His healing and teaching. Hence it follows, Which came to hear him.

After the separation of the disciples, the Evangelist here subjoins the attraction of the hearers, which the Evangelist describes with respect to four things: with respect to the accompanying disciples, with respect to the people gathering together, with respect to the inciting causes, and with respect to the subsequent effects. With respect to the accompanying disciples he says: And descending, from the mountain, with them, that is, with the twelve already chosen, who always accompanied Him, according to what is said below in chapter twenty-two: "You are they who have remained with me in my trials"; He stood in a level place, that is, a flat and open place, so that all might be able to approach to hear wisdom, so that they might say: "Behold, we have heard of Him in Ephrata, we have found Him in the fields of the wood." And thus was fulfilled that passage from Proverbs one: "Wisdom preaches abroad, in the streets she utters her voice, at the head of the multitudes she cries out."

To the cry of this wisdom the disciples were especially attracted; whence he adds: And a crowd of his disciples, namely, stood with him. He says this with regard to the other disciples, inferior to the Apostles. For to the perfect disciples he had delivered the sermon on the summit of the mountain, as is said in Matthew 5: "Seeing the crowds, Jesus went up on the mountain, and when he had sat down, his disciples came to him." But to these, condescending to them as imperfect, he delivered the sermon on the descent from the mountain; whence they are called a crowd, because they were many and also close to the multitude. For the disciples of Christ were being multiplied, as is said in John 4: "The Pharisees heard that Jesus was making more disciples than John." To these, secrets were not to be communicated, because they were scandalized by hearing secrets; whence it is said in John 6 that because of the word that he had spoken, "many of his disciples went back and no longer walked with him. And Jesus said to the Twelve: Do you also wish to go away?"—with these disciples, namely. Jesus is said to stand, but with the other, perfect ones, to sit: in which he shows that "we who are stronger ought to bear the weaknesses of the weak and not please ourselves," Romans 15. And he descended with them, as an example of humility, according to that passage in Ecclesiasticus 32: "Have they made you ruler? Do not be lifted up: be among them as one of them." Whence by his kindness he attracted and gathered all together, as a hen gathers her chicks: Matthew 23: "How often I wished to gather your children, as a hen gathers her chicks," etc.

As for the peoples gathering together, it is added: And a great multitude of the people, namely stood with him, who had gathered from diverse places: they had gathered both from nearby places, regarding which he says: from all Judea and Samaria and Jerusalem, which were within the kingdom of Israel: Judea is the name of the kingdom, Samaria the principal city in the kingdom of the ten tribes, and Jerusalem the principal city in the kingdom of the two tribes: from all these they flowed together to Christ, according to that passage in Isaiah 2: "It shall come to pass in the last days that the mountain of the house of the Lord shall be prepared on the top of the mountains, and it shall be exalted above the hills, and all nations shall flow unto it"; as well as from remote places, regarding which he says: And the sea coast and of Tyre and Sidon. And it should be repeated: a great multitude of the people from the sea coast, and a great multitude of Tyre and Sidon, that is, from Tyre and Sidon. And these were remote places, as Bede says in the Gloss, that "the sea coast is not named from the nearby sea of Galilee, but from the great sea"; Isaiah 60: "Then you shall see and abound, and your heart shall wonder and be enlarged, when the multitude of the sea shall be converted to you, the strength of the nations shall come to you." This was prefigured in Solomon, in 3 Kings 10, where it is said that "all desired to see the face of Solomon and to hear his wisdom."

Spiritually, note here that hearers who come to Christ are drawn from six places, namely from three of the Jews and three of the Gentiles. By the places of the Jews are signified the just, by the places of the Gentiles sinners. Now three places of the Jews are set down according to the threefold state of the just. Judea is interpreted as confessing and signifies the state of active persons, who confess Christ by good works: Hosea 10: "Judah shall plow, and Jacob shall break his furrows"; Tobit 13: "Confess to him and exalt the King of ages in your works." Samaria, which is interpreted as custody, signifies the state of prelates. For to them it is said in 3 Kings 20: "Guard this man, for if he escapes, your life shall be for his life." Jerusalem, which is interpreted as vision of peace, signifies the state of contemplatives: Isaiah 60: "Arise, be enlightened, Jerusalem, for your light has come"; Tobit 13, it is said of Jerusalem: "Blessed are all who love you and rejoice in your peace."

Three places of the Gentiles are also set forth according to the threefold state of sinners. The seacoast, which is windy and frequently turbulent, signifies the vanity and turbulence of the proud: Isaiah 57, "The wicked are like the raging sea, which cannot rest." Tyre, which is interpreted as distress, signifies the anxiety and distress of the covetous: Sirach 27: "Between buying and selling, sin will be pressed in"; Sirach 5: "Do not be anxious for unjust riches." Sidon, which is interpreted as hunting, signifies the desire and concupiscence of the carnal: whence in the Psalm: "They shall return at evening and shall suffer hunger like dogs and shall go around the city." All these flock to Christ, but the just as to a teacher, that they may be taught wisdom, because, according to that passage of Proverbs 9, "teach a just man, and he will make haste to receive"; and Deuteronomy, the penultimate chapter: "Those who draw near to his feet shall receive of his teaching." But sinners as to a friend, that they may obtain mercy; below in chapter 15: "The publicans and sinners were drawing near to Jesus, to hear him"; from whom, first, demons are cast out through the expulsion of guilt; second, they are healed by touch through the curing of the aftereffects, according to what is said in the Psalm: "Who forgives all your iniquities, who heals all your infirmities."

When the ordination of the Apostles was accomplished, and great numbers were collected together from the country of Judæa, and from the sea coast of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recal the Jews from the bondage of the law, but the worshippers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And he came down with them, and stood in the plain, and a great multitude from Judæa, and the sea coast, &c.

That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies.

As for the inciting causes, it is added: Who had come to hear him, as regards the illumination of truth in the mind, and to be healed of their infirmities, as regards the cure of health in the flesh. And this was a right intention, according to that passage in Hosea 6: "Come and let us return to the Lord, for he has taken and he will heal us"; and afterward: "And we shall live in his sight, we shall know and we shall follow on, that we may know the Lord." In this they showed that they were of the sheep of Christ, because they gathered to him to receive truth and salvation: John 10: "My sheep shall hear my voice, and I know them, and they shall follow me, and I give them eternal life." Therefore the love of understanding truth and of obtaining health drew them to come to Christ, as to a master and as to a physician. To the first the Savior invites in the Psalm: "Come, children, hear me; I will teach you the fear of the Lord"; to the second in Matthew 11: "Come to me, all you who labor and are burdened, and I will refresh you."

As for the subsequent efficacies, it is added: And those who were vexed by unclean spirits were cured: wherein is touched upon the efficacy of power with respect to unclean spirits: Zechariah 13: "I will take away the unclean spirit from the land." These unclean spirits vex those whom they possess: Matthew 15: "My daughter is grievously vexed by a demon." This vexation compelled them to flee to Christ, because, according to what is said in Isaiah 28, only "vexation will give understanding to the hearing"; moreover, as Gregory says, "the evils that press upon us here compel us to go to God." Certainly, while they compel us toward God, they lead to a good disposition, according to that passage in Wisdom 3: "Having been afflicted in few things, in many they shall be well disposed."

And all the crowd sought to touch him, because power went out from him and healed all. And before, the leper was cleansed by the Lord's touch, and here, the whole crowd that could touch him is healed by the power of his spirit. The touch of the Savior, therefore, is the work of salvation. To touch him is to believe in him faithfully. To be touched by him is to be strengthened by his gift. But each person abounds in their own understanding. The crowds that come from afar to hear are cured by the touch of the Lord descending into the plain. The disciples who are already trained in lesser things are brought to greater things upon the mountaintop. From these, there are also chosen those who will secretly witness his transfiguration on the mount. One above all, as if to be inebriated from the fountain of higher wisdom, rests upon the master's chest. And you will rarely find either crowds following the Lord to higher things, or anyone sick being cured on the mount, but with the fever of lust extinguished, and the light of knowledge kindled, each one gradually climbs to the pinnacle of virtues. For in the Old Testament, Moses alone ascended the mountain of God with Joshua; to govern the people in the plain until they returned, he appointed Aaron and Hur. Aaron, indeed, who is interpreted as "mountain of strength," signifies the unparalleled excellence of the Lord's Incarnation. Hur, who is called "fire," represents the gift of the Holy Spirit. For many in the Church, though they cannot accompany the teachers to penetrate the mysteries of the highest Divinity, can nonetheless be redeemed by the sacraments of the Lord's Incarnation and be marked by the fervor of the Holy Spirit.

You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge, each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Saviour then is the work of salvation, whom to touch is to believe on Him, to be touched is to be healed by His precious gifts.

Nor was the efficacy only upon the soul, but also upon the body through the very body of Christ: which is noted when he adds: And the whole crowd sought to touch him, namely out of faith and devotion, like that woman of whom it is said in Matthew 9: "If I touch the hem of his garment, I shall be saved." And rightly were they devout: whence it is added: Because power from him went forth and healed all, that is, the operation of power: below in chapter 8: "I knew that power went forth from me." Then power goes forth when, hidden in itself, it is manifested in its work, according to that passage in Wisdom 12: "You show your power, you who are not believed to be consummate in power." Then also it goes forth when it communicates itself to others, according to that passage in Isaiah 40: "He gives power to the weary and multiplies strength and vigor for those who have none." And great was this power, which had power over all, according to that passage in Wisdom 14: "You have power to heal from all things"; and chapter 16: "He who turned was healed not by what he saw, but by you, the Savior of all." And this especially drew all to Christ: whence it is said in John 6: "A great multitude followed him, because they saw the signs that he performed upon those who were infirm."

When he had appointed the holy apostles, he performed very many wonderful miracles, rebuking demons, delivering from incurable diseases whoever drew near to him, and displaying his own most divine power. He did these works so that both the Jews, who had run together to him, and those from the country of the Greeks might know that Christ was not some ordinary man of those in our degree but, on the contrary, God. He honored these chosen disciples with the dignity of the apostolate. He was the Word that was made man but retained nevertheless his own glory. "For power went forth from him and healed all." Christ did not borrow strength from some other person, but being himself God by nature, even though he had become flesh, he healed them all, by the demonstration of power over the sick.

But after that the High Priest had made publicly known His choice of Apostles, He did many and great miracles, that the Jews and Gentiles who had assembled might know that these were invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as being the Incarnate Word. Hence it follows, And the whole multitude sought to touch him, for there went virtue out of him. For Christ did not receive virtue from others, but since he was by nature God, sending out His own virtue upon the sick, He healed them all.

Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulchre at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.

But Peter arose and ran to the tomb, and stooping down, he saw the linen cloths alone, and he went away, wondering to himself what had happened. Luke briefly mentions Peter's run; but how this happened is more fully detailed by John, who also says that the disciple whom Jesus loved ran with Peter, thus implying himself. Therefore, it is asked how Luke says of Peter: "And stooping down, he saw the linen cloths alone" (Luke 24), while John signifies that he himself did this, but that Peter, upon entering the tomb, saw not only the linen cloths but also the napkin that had been on his head. It must be understood that Peter, stooping down, saw what Luke records, which John is silent about; but after entering, to more carefully discern the interior, he entered, yet before John entered.

Therefore the doubt arising from hearing incited them to seek certainty through sight; on account of which he adds: But Peter rising up ran to the tomb, and stooping down he saw the linen cloths laid by themselves, and he went away, wondering within himself at what had happened. Now Luke narrates these things specifically about Peter, to show that he had not abandoned his fervor. But John narrates this more expressly in chapter twenty, that not Peter alone went, but also John; and that "they ran together," and that "John ran ahead more quickly than Peter, but did not enter the tomb first." Luke therefore narrates that Peter, stooping down, saw the linen cloths laid; but John pursues more expressly that he not only saw these things, but also "entered the tomb," and yet, as is said here, he went away wondering within himself, not yet believing, because it is said in John chapter twenty: "For as yet they did not know the Scripture, that he must rise from the dead."

And it should be noted that by the linen cloths laid are understood the mysteries of the humanity, which have been set forth for us to believe and understand through the mystery of the resurrection; hence Revelation chapter five: "Behold, the lion of the tribe of Judah has conquered, to open the book and to loose its seven seals." But because not all things can be comprehended by reason of the united Divinity, therefore it is said that he went away wondering. For it is said in the Psalm: "Your knowledge is become wonderful beyond me." And therefore, in designation of this, it is said in John chapter twenty that "the cloth which had been upon the head of Jesus, he saw not laid with the linen cloths, but separately rolled up in one place." There the Gloss: "The incomprehensible mysteries of the Divinity are removed from the knowledge of our infirmity; for in what is rolled up neither beginning nor end is seen, so the loftiness of the Divinity neither began to be nor ceased to be." And therefore Peter went away wondering; the Psalm: "Wonderful are your works, and my soul knows it exceedingly."

If he left his clothes behind in the tomb, it was so that Adam could enter into paradise without clothing, just as he had been before he had sinned. In place of having to leave paradise clothed, he now had to strip himself before entering there [again]. Or [alternatively], he abandoned them to symbolize the mystery of the resurrection of the dead, for just as [the Lord] rose into glory without clothes, so we also [will rise] with our works and not with our clothes.

For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves.

However, Peter does not delay, like fire that has taken hold of material, but runs to the tomb and sees only the linen cloths lying there. And from the fact that he reached the tomb, the first benefit is that instead of mocking, he marvels: "and he went away (it says), wondering in himself at what had happened." For how did the linen cloths alone remain, and that when the body had been anointed with myrrh? How much leisure did the thief have, when he left them properly folded, carried out the body, and that when soldiers had been posted? By "Mary, the mother of James," understand the Theotokos, for she was so called as the supposed mother of James, the son of Joseph, who was called the Less; I mean the Brother of God. For there was also James the Greater, one of the Twelve, the son of Zebedee.

Peter, as soon as he heard this, delays not, but runs to the sepulchre; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulchre.

But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round.

Or to two of the disciples by themselves our Lord showed Himself in the evening, namely, Ammaon and Cleophas.

Here we are with two others, walking along the road and talking to each other about the things that had been happening in Jerusalem—about the iniquity of the Jews, about the death of Christ. They were walking along, talking the matter over, grieving for him as if he were dead, not knowing he had risen again. He appeared and joined them as a third traveler, and entered into friendly conversation with them. Their eyes were held from recognizing him; their hearts, you see, needed more thorough instruction. Recognition is deferred.

"We," they said, "had hoped that he was the one to redeem Israel." O my dear disciples, you had hoped! So now you no longer hope? Look, Christ is alive! Is hope dead in you? Certainly, certainly, Christ is alive! Christ, being alive, found the hearts of his disciples dead, as he appeared and did not appear to their eyes. He was at one and the same time seen and concealed. I mean, if he wasn't seen, how could they have heard him questioning them and answered his questions? He was walking with them along the road like a companion and was himself the leader. Of course he was seen, but he wasn't recognized. For their eyes were restrained, as we heard, so that they wouldn't recognize him. They weren't restrained so that they wouldn't see him, but they were held so that they wouldn't recognize him.Ah yes, brothers and sisters, but where did the Lord wish to be recognized? In the breaking of bread. We're all right, nothing to worry about—we break bread, and we recognize the Lord. It was for our sake that he didn't want to be recognized anywhere but there, because we weren't going to see him in the flesh, and yet we were going to eat his flesh. So if you're a believer, any of you, if you're not called a Christian for nothing, if you don't come to church pointlessly, if you listen to the Word of God in fear and hope, you may take comfort in the breaking of bread. The Lord's absence is not an absence. Have faith, and the one you cannot see is with you. Those two, even when the Lord was talking to them, did not have faith, because they didn't believe he had risen. Nor did they have any hope that he could rise again. They had lost faith, lost hope. They were walking along, dead, with Christ alive. They were walking along, dead, with life itself. Life was walking along with them, but in their hearts life had not yet been restored.

(de Con. Ev. lib. iii. c. 25.) The fortress mentioned here we may not unreasonably take to have been also called according to Mark, a village, He next describes the fortress, saying, which was from Jerusalem about the space of sixty stades, called Emmaus.

And behold, two of them were going that very day to a village named Emmaus, which was about sixty stadia from Jerusalem, and they were talking with each other about all these things which had happened. A stadium, as the Greeks say, with Hercules as the author, is the measure of distances and is an eighth part of a mile; therefore, sixty stadia signify seven thousand and five hundred steps. This distance well suits those who were certain of the death and burial of the Savior, but doubtful of the resurrection. For who could doubt that the resurrection, which happened after the seventh Sabbath, harmonizes with the eighth number? Therefore, the disciples who were speaking of the Lord as they went and had completed the sixth mile of their journey, because they mourned that he had lived without reproach up to his death, which occurred on the sixth Sabbath, also completed the seventh, since they did not doubt that he had rested in the tomb. But of the eighth, they only completed half, because they did not yet fully believe in the glory of the celebrated resurrection. Now Emmaus is the same as Nicopolis, the famous city of Palestine, which after the expulsion of the Jews was restored under Emperor Marcus Aurelius Antoninus, having changed both its status and its name.

It is the same as Nicopolis, a remarkable town in Palestine, which after the taking of Judæa under the Emperor Marcus Aurelius Antonius, changed together with its condition its name also. But the stadium which, as the Greeks say, was invented by Hercules to measure the distances of roads, is the eighth part of a mile; therefore sixty stades are equal to seven miles and fifty paces. And this was the length of journey which they were walking, who were certain about our Lord's death and burial, but doubtful concerning His resurrection. For the resurrection which took place after the seventh day of the week, no one doubts is implied in the number eight. The disciples therefore as they walk and converse about the Lord had completed the sixth mile of their journey, for they were grieving that He who had lived without blame, had come at length even to death, which He underwent on the sixth day. They had completed also the seventh mile, for they doubted not that He rested in the grave. But of the eighth mile they had only accomplished half; for the glory of His already triumphant resurrection, they did not believe perfectly.

And behold, two of them were going etc. After having described the revelation of the resurrection, the Evangelist here describes the apparition of the one rising, in which indeed he appeared to two disciples as suitable witnesses. Now the progression and order of this apparition consisted in this, that Christ associated himself with the disciples in a threefold manner: first indeed on the journey; second in conversation; and third in the meal. In the first two he was hidden, but in the third he appeared. Concerning the association on the journey, three things are introduced by the Evangelist, namely the harmonious journey of the disciples, the mutual conversation of the travelers, and the gracious companionship of Christ.

First, therefore, with regard to the concordant journey of the disciples, he says: And behold, two of them were going that same day to a town which was at a distance of sixty stadia from Jerusalem, called Emmaus. In this, Luke expresses the number of those going, namely that they were two, so as to give us to understand their concord. For Ecclesiastes 4: "It is better for two to be together than one." "If one falls, he will be supported by the other," etc.; and therefore above in chapter ten it is said that "he sent them two by two before his face," etc. He also expresses the distance, for the understanding of the mystery. For, as Bede says, "a stadium is the eighth part of a mile, and therefore sixty stadia contain seven thousand five hundred paces," that is, seven and a half miles: in which it is given to understand that "they were certain about the death and burial of the Lord, but doubtful and uncertain about the eighth day of the resurrection." But Ecclesiastes 11 says: "Give portions to seven and also to eight," because not only the death and burial of Christ, but also his resurrection, is established as something to be believed wholly and perfectly. — He also expresses the destination of the journey, saying that it was called Emmaus, and this on account of its significance. For that town was first named Emmaus, as is said here, and afterwards Nicopolis: whence Jerome in the Epitaph of Paula: "Nicopolis, which was formerly called Emmaus, where the Lord was recognized in the breaking of bread; she consecrated the house of Cleophas into a church." For, as is read in the Tripartite History, "the Romans after the destruction of Jerusalem called this city Nicopolis from the occasion of their victory." Now Emmaus is interpreted as hastening mother, and Nicopolis as city of victory; and this is the Church Militant, which hastens toward the fatherland and overcomes the opposing powers. Between this and Jerusalem, that is, the Church Triumphant, one must understand the distance of the seven ages and the eighth already begun in our Head, Christ, so that from the one we may arrive at the other, by hastening toward the good and triumphing against evil; Hebrews 4: "Let us hasten to enter into that rest, lest anyone fall into that same example of unbelief."

As two of the disciples walked to a village called Emmaus, they talked about Christ, regarding him as no longer living but mourning him as dead. As they conversed, Jesus drew near and went with them, without being recognized by them, for their eyes were restrained, so that they should not know him. You must know that these two disciples belonged to the number of the seventy, and that Cleopas's companion was Simon—not Peter or the one of Cana—but another Simon, of the seventy.

(non occ.) After the manifestation of Christ's resurrection made by the Angels to the women, the same resurrection is further manifested by an appearance of Christ Himself to His disciples; as it is said, And behold two of them.

For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place, they say: "But we trusted that it had been He which should have redeemed Israel," -meaning their own, that is, the Creator's Christ.

Some say that one of these two was Luke himself, which is why the evangelist concealed his name.

Some say that Luke was one of these two, and for this reason concealed his name.

Secondly, regarding the mutual conversation of the travelers, he adds: And they were speaking to one another about all these things that had happened, that is, about those things which had been done concerning Christ. And this conversation was praiseworthy, because it was about good subject matter, namely about Christ: therefore First Peter 4: "If anyone speaks, let it be as the words of God"; and Ephesians 4: "Let no evil speech proceed from your mouth, but that which is good, so that it may give edification to those who hear." They were speaking about this because they were especially thinking about it, and they were thinking about it because they loved: for Matthew 12: "Out of the abundance of the heart the mouth speaks." Nor did they only love, but they also doubted: and therefore they also conferred with one another, because, as is said in Proverbs 27, "iron is sharpened by iron, and a man sharpens the face of his friend"; and therefore Sirach 9: "Deal with the wise and prudent"; and after: "And let your thought be upon the sense of God, and let all your discourse be upon the precepts of the Most High." To such words the Spirit of the Lord is present as the origin of all good words; Matthew 10: "It is not you who speak, but the Spirit of my Father, who speaks in you"; but on the contrary, he flees from indiscreet words and thoughts: Wisdom 1: "The holy Spirit of discipline will flee from the deceitful and will withdraw himself from thoughts that are without understanding," etc.

They "were talking with each other about all these events" not as believers, but as people perplexed and amazed by the extraordinary occurrences, and not quickly able to come to terms with such a wondrous phenomenon.

But the disciples above mentioned talked to one another of the things which had happened, not as believing them, but as bewildered at events so extraordinary.

And it happened that while they were conversing and questioning, Jesus himself, approaching, walked with them. The Lord, approaching, accompanied them while they were speaking of him, so that he might both kindle their faith in his resurrection in their minds and always fulfill what he had promised by the hidden presence of his majesty. For where two or three are gathered in my name, there (he says) I am in the midst of them.

And as they spoke of Him, the Lord comes near and joins them, that He may both influence their minds with faith in His resurrection, and fulfil that which He had promised, Where two or three are gathered together in my name, there am I in the midst of them (Mat. 18:20); as it follows, And it came to pans while they communed together and reasoned, Jesus himself drew near and went with them.

Thirdly, regarding Christ's gracious companionship, he adds: And it came to pass, while they talked and questioned among themselves, that Jesus himself, drawing near, went with them. They are said to talk in their speaking, because they were speaking words that did not have certainty, so that they could truly say that word of Sirach 43: "We shall say much, and yet shall want words; but the consummation of our words is he himself." And because they were in harmony in their going and were speaking about the good, therefore they were made worthy of the companionship of Christ. For Matthew 18: "Where two or three are gathered in my name, there am I in the midst of them"; and this was because they loved Christ. For John 14: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him," etc.

At his radiant birth therefore a radiant star appeared, and at his dark death there appeared a dark gloom. … The Lord of the star appeared in his own person to the two who were traveling with him along the road, but his identity was hidden from them. His star too was like this, for its light appeared to all humanity while its pathway was hidden from all humanity.

Jesus, having approached, went with them. For, having a body already spiritual and most Divine, He found no hindrance in distance of places to being with those with whom He wished.

For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom He wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure; and that they might know that although the same body which suffered, rose again, yet it was no longer such as to be visible to all, but only to those by whom He willed it to be seen; and that they should not wonder why henceforth He walks not among the people, seeing that His conversation was not fit for mankind, but rather divine; which is also the character of the resurrection to come, in which we shall walk as the Angels and the sons of God.

But their eyes were held, so that they might not recognize him. And he said to them: What are these words which you discuss with each other while walking, and are sad? Indeed the Lord appeared, but he did not show them the appearance that they might recognize. Therefore, the Lord externally did in the eyes of the body what was being done among them internally in the eyes of the heart. For among themselves internally they both loved and doubted; but to them the Lord was externally present, and did not show who he was. Thus, to those speaking of him he showed his presence, but to those doubting about him he concealed the appearance of his recognition.

And because these men did not yet perfectly believe, therefore they ought to have his presence but not have knowledge of him: therefore he adds: But their eyes were held, that they should not know him; and this indeed was fitting. Whence Gregory: "Just as they inwardly loved and yet doubted, so he both outwardly is present and yet does not show who he is. Therefore to those speaking about him he presents his presence, but from those doubting about him he withdraws the appearance of recognition." And therefore in the last chapter of Mark it is said that he appeared to them "in another form."

And it should be noted that he says that their eyes were held; from which it is clearly apparent that Christ did not in truth change the likeness or figure of his body, but only according to appearance: for in the eyes of the disciples he appeared otherwise. Hence the Gloss says on Genesis nineteen that the disciples were struck with aorasia, by which indeed it happens that a thing is in some way seen and in some way concealed; just as Augustine also says was done to the Sodomites. Nor was there a change in the glorious body, nor was there deception on the part of the Lord, but by dispensation he veiled their eyes, both because it was thus fitting, and they were not ready to receive the open presence of Christ; and also because they were to be led more orderly to perceiving knowledge of him; and also because they would not have had so familiar a conversation on the road.

Therefore the Lord performed outwardly in the eyes of the body what was happening within them in the eyes of the heart. For they themselves within were both loving and doubting, while the Lord outwardly was both present to them and yet did not reveal who He was. To those speaking about Him He showed His presence, but from those doubting Him He hid the appearance of His recognition.

(23. in Ev.) Rightly also He refrained from manifesting to them a form which they might recognise, doing that outwardly in the eyes of the body, which was done by themselves inwardly in the eyes of the mind. For they in themselves inwardly both loved and doubted. Therefore to them as they talked of Him He exhibited His presence, but as they doubted of Him He concealed the appearance which they knew. He indeed conversed with them, for it follows, And he said to them, What manner of communications, &c.

Therefore also the bodily features with which the Savior then appeared did not allow them to recognize Him. For He appeared to them, as Mark says (Mk. 16:12), "in another form" and with different features. He disposed of His body no longer according to the laws of nature, but supernaturally and spiritually. For this reason their eyes were held back so that they did not recognize Him. But why did He appear in another form, and why were their eyes held back? So that they might disclose all their perplexities, reveal their wound, and then receive the remedy; so that after a long interval He might appear to them more pleasant; so that He might teach them from Moses and the prophets, and only then be recognized; so that they might better believe that His body was no longer such as could be seen by all in general, but that although the very same body that had suffered had risen, it is visible only to those to whom He grants it; so that they might gain from this that great benefit of no longer wavering in their perplexities (concerning, for example) why He no longer goes about among the people, but would reflect within themselves that His manner of life after the resurrection differs greatly from the ordinary — not human, but most Divine — so that it serves as a figure of the future resurrection as well, in which we shall live as Angels and sons of God. So then, this is why their eyes were held back and they did not recognize Him. For He became visible to those for whom He wished.

For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom He wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure; and that they might know that although the same body which suffered, rose again, yet it was no longer such as to be visible to all, but only to those by whom He willed it to be seen; and that they should not wonder why henceforth He walks not among the people, seeing that His conversation was not fit for mankind, but rather divine; which is also the character of the resurrection to come, in which we shall walk as the Angels and the sons of God.

(Anonm. in Cat. Gr.) They were in truth discoursing among themselves, no longer expecting to see Christ alive, but sorrowing as concerning their Saviour slain. Hence it follows, And one of them whose name was Cleophas, answering him said, Art thou only a stranger?

And one of them, named Cleophas, answering, said to him: Are you alone a stranger in Jerusalem, and do not know the things which have happened there in these days? They thought him to be a stranger, whose face they did not recognize. But truly, he was a stranger to them, from whose perception the glory of the resurrection already obtained was far removed from their frail nature. He was a stranger to them, from whose still uninformed faith, as yet ignorant of his resurrection, he remained a foreigner.

Or he says this, because they thought Him a stranger, whose countenance they did not recognise. But in reality He was a stranger to them, from the infirmity of whose natures, now that He had obtained the glory of the resurrection, He was far removed, and to whose faith, as yet ignorant of His resurrection, He remained foreign.

And because it is not for just anyone to thrust himself into secret conversations, according to that instruction: "Do not approach a council before you are called"; it is shown from the response that this kind of discourse is public and common. And therefore he adds: And one of them, whose name was Cleophas, answering, said to him: Are you alone a stranger in Jerusalem, and have you not known the things that have been done there in these days? It should be noted, however, that although there were two, Luke introduces only one as speaking, as the more eminent: for the younger ought to yield to the elder, according to that passage of Ecclesiasticus thirty-two: "Speak, elder: for it befits you to speak the first word with careful knowledge." Although there were also two, he names only one, because, as some commentators say, Luke was the other of these disciples, and it is the custom of the writer of Sacred Scripture not to make much mention of his own name: just as John too does not name himself but says: "The disciple whom Jesus loved." Ambrose, however, says that it was not Luke. Here therefore Cleophas shows that the matter of his speech was known to all, not only to citizens but also to strangers: and therefore he marvels that he, as a stranger, should be ignorant of it. Therefore he calls him a stranger, either because he appeared in a foreign guise, or because like a stranger he was ignorant of what was most well known.

But rightly he appeared to them as a stranger, because he was a stranger in the world: John 1: "He was in the world, and the world knew him not"; and therefore Jeremiah 14: "Why will you be as a sojourner in the land and as a wayfarer turning aside to lodge?" He was a stranger in the eyes of the disciples who did not believe; Job 19: "I was as a stranger in their eyes"; and therefore the Psalm: "I am become a stranger to my brethren and a pilgrim to the sons of my mother." A stranger also in his members: Hebrews 11: "Confessing that they are strangers and pilgrims upon the earth"; and Second Corinthians 5: "While we are in this body, we are pilgrims away from the Lord." And therefore First Peter 2: "I beseech you as strangers and pilgrims." And for this reason he does not deny himself to be a stranger, but shows it and even inquires of them.

Cleopas makes a reproach to the Lord, who appears in the form of a fellow traveler, and says: "Are you the only one of those who have come," that is, are you the only one of the inhabitants of Jerusalem who does not know what has happened? Others, however, understood the words "of those who have come" ("are you a stranger") in this way: are you the only stranger who lives outside Jerusalem, and are so indifferent to what is happening in it that you do not know about this?

As if he said, "Art thou a mere stranger, and one dwelling beyond the confines of Jerusalem, and therefore unacquainted with what has happened in the midst of it, that thou knowest not these things?

And how the chief priests and our rulers delivered him to the sentence of death, and crucified him. But we had hoped that he was the one to redeem Israel. Rightly they walked sorrowfully, for they were also somewhat blaming themselves that they had hoped for redemption in him whom they saw now dead, and did not believe that he would rise again. And they grieved especially that he was killed without guilt, because they knew him to be innocent.

Because therefore Christ Jesus had been perfect in every way, there was therefore great matter for grief concerning his condemnation by the rulers of the Jews; and therefore he adds: And how our chief priests and rulers handed him over to the sentence of death and crucified him. For this was true, although the deed outwardly appeared to have been done by the hand of Pilate; hence John 18: "Your nation and your chief priests have handed you over to me"; and thus there was cause to grieve over so great a sacrilege and so great a crime of the rulers; there was also cause to grieve over the common loss.

As if deceived in their hopes, they speak thus: we hoped that He would save others too, but He did not even save Himself. So faint-hearted and slow to believe were they! Their words resemble what those standing at the cross also said: "He saved others; He cannot save Himself" (Mk. 15:31). Therefore the Lord also calls them foolish and slow to believe. What do the words "to redeem Israel" mean? We have said before that the Jewish people, and especially the less discerning among them, expected in Christ a savior and deliverer from the evils oppressing them and from the yoke of Roman slavery, and they hoped that He would reign on earth. Therefore they also say: we hoped that He would deliver Israel from the Gentiles — the Romans — but He Himself did not even escape the unjust sentence passed upon Him.

(ut sup.) They next assign the cause of their sadness, the betrayal and passion of Christ; and add in the voice of despair, But we hoped it had been he who should have redeemed Israel. We hoped, (he says,) not we hope; as if the death of the Lord were like to the deaths of other men.

So then, what kind of consideration does the doubting of Moses demand of us?… Moses doubted when the wood came into contact with the rock. …The disciples doubted when they saw the Lord crucified. He came to them after his resurrection, as they were talking to each other about this matter in a sad conversation. He kept their eyes from recognizing him, not in order to remove himself from believers but to put them off while they were still doubters. He joined in their conversation as a third party and asked them what they were talking about. They were astonished that he should be the only person not to know what had happened—to the very man, in fact, who was asking about it. "Are you," they said, "the only stranger in Jerusalem?" And they went over all that had happened to Jesus. Straightaway they proceeded to open up all the depth of their despair and, although unwittingly, they showed the doctor their wounds: "We had hoped that he was the one to redeem Israel." The doubt arose because wood had come into contact with the rock. What Moses figuratively stood for was fulfilled.

Recognition, though, happened only when Jesus opened up the Scriptures for them, because they had given up hope and said, "But we had hoped that he was the one to redeem Israel." O my dear disciples, you had hoped, now you don't hope? Come here, robber, give the disciples a lesson. Why have you given up hope, just because you have seen him crucified, because you've looked at him hanging there, because you have thought him weak? He was like that for the robber too, hanging on the cross beside him. The robber was sharing in his punishment but he believed straightaway and acknowledged him, while you on the other hand have forgotten he is the author of life. Cry out, robber, from the cross! You, a criminal, win over the saints! What did they say? "We had hoped that he was the one to redeem Israel." What did this man say? "Jesus, remember me, when you come in your kingdom." So you had hoped, had you, that it was he who would redeem Israel? O my dear disciples, if he was the one that was going to redeem Israel, it means you have defected. But he has reinstated you; he didn't abandon you. By becoming your companion on the way, he himself became for you the way.

And now, on top of all this, today is the third day since these things happened. Moreover, some women among us amazed us. They were at the tomb early this morning, and when they did not find His body, they came back saying they had seen a vision of angels who said He was alive. They are said to have rightly terrified those, whose minds, already filled with sorrow over the Lord's body not being found, could not yet see the joy in the announcement of His resurrection by the angels.

Reason had they then for sorrow, because in some sort they blamed themselves for having hoped redemption in Him whom now they saw dead, and believed not that He would rise again, and most of all they bewailed Him put to death without a cause, whom they knew to be innocent.

And therefore he adds: But we were hoping that he would redeem Israel; as if to say that through this the expectation of redemption has now been emptied. This is the word of men falling from their hope and cast down into the greatest sadness; and this is an evil sadness, because, as is said in 2 Corinthians 7, "the sorrow of the world works death." Into this they had fallen by losing confidence; therefore against this, 1 Thessalonians 4: "Do not grieve as the rest who have no hope"; and Ecclesiasticus 14: "Blessed is he who is not stung by the sorrow of sin," "and has not fallen from his hope."

Third, as to the explanation of the cause on account of which there was hesitation of mind, he adds: And now besides all this, today is the third day since these things were done; in which grief and affliction were not taken away, but terror and doubt were added.

For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place, they say: "But we trusted that it had been He which should have redeemed Israel," -meaning their own, that is, the Creator's Christ.

For they expected that Christ would redeem Israel from the evils that were rising up among them and the Roman slavery. They trusted also that He was an earthly king, whom they thought would be able to escape the sentence of death passed upon Him.

And yet those men seem not to have been altogether without faith, by what follows, And besides all this, to day is the third day since these things were done. Whereby they seem to have a recollection of what the Lord had told them that He would rise again on the third day.

The disciples also mention the report of the resurrection which was brought by the women; adding, Yea, and certain women also of our company made us astonished, &c. They say this indeed as if they did not believe it; wherefore they speak of themselves as frightened or astonished. For they did consider as established what was told them, or that there had been an angelic revelation, but derived from it reason for astonishment and alarm. The testimony of Peter also they did not regard as certain, since he did not say that he had seen our Lord, but conjectured His resurrection from the fact that His body was not lying in the sepulchre. Hence it follows, And certain of them that were with us went, &c.

Hence he adds: But certain women also from among us terrified us, who were at the tomb before dawn; because, as Jerome says, "at the report heard about him they were terrified rather than gladdened." The reason for this terror was the recollection of a wondrous thing and one also incredible to them.

"Already the third day now,... and certain women from among us astonished us" and so forth. They say this in a state of perplexity. It seems to me that these two men were in great vacillation of thought, neither too disbelieving nor too believing. For the words "we had hoped that He would redeem Israel" reveal unbelief; while the words "already the third day now" show that the people were already close to recalling the words of the Lord: "on the third day I will rise again" (Matt. 16:21, Mark 8:31, Luke 9:22, Luke 24:7). And the words "astonished us" reveal something similar, that is, the wavering of their unbelief. Taken together, however, these words truly belong to people who are in great doubt, since these people were brought into a state of perplexity and difficulty by the extraordinariness of the resurrection.

(ut sup.) But since Luke has said that Peter ran to the sepulchre, and has himself related the words of Cleophas, that some of them went to the sepulchre, he is understood to confirm the testimony of John, that two went to the sepulchre. He first mentioned Peter only, because to him first Mary had related the news.

Whence he adds: And not having found his body, they came saying that they had also seen a vision of Angels, who say that he is alive. Therefore they were terrified, because it was horrible to them to have lost the body of the Lord, and incredible that he had risen: whence Bede says: "Rightly are they said to have terrified them, to whom they added more sorrow about the body not being found than they brought joy about the announced resurrection, by which we might be restored." And because someone could say that the words of the women ought not to have moved them, therefore he shows that they were not frivolous through the testimony and inspection of the men.

And some of us went to the tomb and found it just as the women had said, but Him they did not see. Although Luke previously mentioned that Peter ran to the tomb, now Cleopas says that some of them ran to the tomb, which suggests that two went to the tomb. But he first mentioned Peter alone because Mary had initially reported to him.

Whence he adds: And certain of our company went to the tomb and found it just as the women had said: but him they did not find. These were Peter and John, as is said in John 20. Luke therefore, who previously expressed this singularly about Peter, now expresses it about the two, so that their testimony for believing that the body had been taken away might be firm. And therefore from this they marveled and were terrified, but were not gladdened, because they did not believe the resurrection, but hesitated about it, and hesitating they conferred together, because they did not yet savor heavenly things, but earthly ones, according to that passage of Isaiah 29: "Your voice shall be as that of a python from the earth, and your speech shall whisper from the ground." Against which, Colossians 3: "If you have risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God: savor the things that are above, not the things that are upon the earth." But the brutish man, who does not rise through the spirit, neither believes nor grasps these things; and therefore above in the same chapter it is said that "those words seemed to them as ravings," because, 1 Corinthians 2, "the sensual man does not perceive the things that are of the Spirit of God: for it is foolishness to him, and he cannot understand, because it is spiritually examined."

"And some of our people went," they say, that is, either Peter alone, or Peter and John. And from this it is evident that what some relate at length, others mention briefly and in passing, since John narrates more extensively about Peter and John going to the tomb (John 20:2–8), while this one (Luke), having mentioned a few, omitted their names.

And therefore, for the explanation of this, the Evangelist adds: And beginning from Moses and all the Prophets, he interpreted to them in all the Scriptures the things that were about him. For all the Scriptures and prophecies principally have reference to Christ. In designation of whom it is said in Exodus twenty-five that "the two Cherubim looked upon each other with faces turned toward the mercy seat," that is, the two testaments toward Christ. Adam bore the figure of him, from whose side Eve was formed, Genesis two: of him also holy Abel, slain by his brother, Genesis four: of him also bore the figure "Noah stripped naked in his tent," Genesis nine: of him, Isaac offered by his father, Genesis twenty-two: of him, the stone and ladder of Jacob, Genesis twenty-eight; of him, Joseph sold by his brothers, Genesis thirty-seven; of him, Moses with his rod leading the people of the Lord out of Egypt, Exodus fourteen; of him, Joshua leading the people into the land of promise, Joshua four: of him, the fleece of Gideon, and Gideon himself, Judges six: of him also Samson, Judges sixteen: of him also Samuel, asked from the Lord, 1 Kings one: of him also holy David, cast out by Absalom, 2 Kings fifteen: of him, Hezekiah, in whose time the sun went backward, 4 Kings twenty: of him, Josiah, whose death was lamentable to the Jews, 2 Paralipomenon thirty-five: of him, the whole company of the preceding Saints, and especially Job, Tobias, Elijah, Elisha, and Jeremiah: of him, all the sacrifices, and especially the paschal lamb: of him also the tabernacle was a figure, with the things contained in it, and especially the altar, the ark, the lampstand, and the table: of him the temple was a figure: of him the kingdom and the priesthood were a figure. Whence Augustine, Against Faustus: "Who can, I do not say in one brief response, but in any vast volume whatsoever, commemorate all the proclamations of the Prophets concerning our Lord and Savior Jesus Christ? Since all things that are contained in those books were either said about him or on account of him. But for the exercise of the seeker and the delight of the finder, many things there through allegories and enigmas are partly intimated by words alone, and partly also narrated as deeds." Therefore what is said here, that he interpreted in all the Scriptures, is not to be referred to all things that are said about Christ, but to those in which the passion and resurrection of Christ are more evidently and more manifestly prophesied.

In this discourse the Lord shows that the law was necessary to make ready the way and the ministry of the prophets to prepare people for faith in this marvelous act, so that when the resurrection really took place, those who were troubled at its greatness might remember what was said of old and be induced to believe. He brings forward, therefore, Moses and the prophets, interpreting their hidden meaning and making plain to the worthy what to the unworthy was obscure. In this way he settles in them the ancient and hereditary faith taught them by the sacred books which they possessed. For nothing which comes from God is without its use, but all have their appointed place and service. In their due place servants were sent to make ready for the presence of the Master. They brought in beforehand prophecy as the necessary preparative for faith, so that, like some royal treasure, what had been foretold might in due season be brought forward from the concealment of its former obscurity, unveiled and made plain by the clearness of the interpretation.

And therefore our Lord goes on to show that all these things did not happen in a common way, but from the predestined purpose of God. Hence it follows, And beginning at Moses and all the Prophets, he expounded to them in all the Scriptures the things concerning himself. As if He said, Since ye are slow I will render you quick, by explaining to you the mysteries of the Scriptures. For the sacrifice of Abraham, when releasing Isaac he sacrificed the ram, prefigured Christ's sacrifice. But in the other writings of the Prophets also there are scattered about mysteries of Christ's cross and the resurrection.

After the same fashion, too, (I suppose, ) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, "to expound all the Scriptures." No doubt He had once said, "I have yet many things to say unto you, but ye cannot hear them now; "but even then He added, "When He, the Spirit of truth, shall come, He will lead you into all truth.

But since, He says, you are "foolish," that is, "slow" (for if they were truly foolish, He would not have said anything to them at all), since you are slow, I will open your mind and make it quick in understanding. Therefore He explained to them from Moses and from all the prophets the things said concerning Him. The mystery of Abraham's sacrifice, when he, leaving Isaac alive, offered a ram as a burnt offering, served as a prefiguration concerning the Lord, as the Lord Himself says that "Abraham saw" His "day and rejoiced" (John 8:56). And this passage: "your life shall hang before you" (Deut. 28:66) points at one and the same time both to the crucifixion by the word "hang" and to the resurrection by the word "life." Scattered throughout the rest of the prophecies are sayings about the cross and the resurrection, especially among the most important prophets. Such passages can be gathered from them as well. Note, if you will, also this: that entrance into glory depends on the endurance of sufferings.

But since the Evangelist said before, Their eyes were holden that they should not know him, until the words of the Lord should move their minds to faith, He fitly affords in addition to their hearing a favourable object to their sight. As it follows, And they drew nigh to the fortress whither they were going, and he feigned as if he was going further.

(de Qu. Ev. lib. ii. c. 51.) Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. But when our feigning has reference to a certain meaning it is not a falsehood, but a kind of figure of the truth. Otherwise all the things figuratively spoken by wise and holy men, or even by our Lord Himself, must be accounted falsehoods. For to the experienced understanding truth consists not in certain words, but as words so also deeds are feigned without falsehood to signify a particular thing.

(ut sup.) Or because the Lord feigned as if He would go farther, when He was accompanying the disciples, expounding to them the sacred Scriptures, who knew not whether it was He, what does He mean to imply but that through the duty of hospitality men may arrive at a knowledge of Him; that when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants. He therefore holds to Christ, that He should not go far from him, whoever being taught in the word communicates in all good things to him who teaches. (Gal. 6:6.) For they were taught in the word when He expounded to them the Scriptures. And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread. For not the hearers of the law are just before God, but the doers of the law shall be justified. (Rom. 2:13.)

And they drew near to the town etc. After having described the association on the journey and the conversation, here thirdly he describes the association at the meal, where in the breaking of bread Christ appeared. Concerning the description of which, three things are introduced by the Evangelist, namely the affectionate reception of Christ, the clear recognition of him, and the dispensative concealment.

First, therefore, as regards the affectionate reception of Christ, he says: And as they drew near to the village where they were going, he made as though he would go farther. The Lord did this, however, not by dissembling, but rather by giving occasion, so that they might invite him more affectionately and merit more greatly. A similar instance is found in Mark 6: "About the fourth watch of the night he came to them and would have passed by them"; upon which Augustine says: "How did the Apostles understand that the Lord wished to pass by them, unless because he was going in a different direction?" So also now it is to be understood that he made as though, that is, he was preparing to proceed farther, which he would indeed have done had they not affectionately received him in hospitality; therefore he did this to arouse their devotion, not out of dissimulation.

Indeed He exchanged words with them, He rebuked the hardness of their understanding; He opened up the mysteries of Sacred Scripture that pertained to Himself, and yet because He was still a stranger to faith in their hearts, He pretended to go farther. For we say "fingere" means to fashion; hence we also call shapers of clay "figuli" [potters]. Therefore the simple Truth did nothing through duplicity, but showed Himself to them in body such as He was with them in mind. Moreover they were to be tested, whether those who did not yet love Him as God could at least love Him as a stranger.

(Hom. 22 in Ev.) Because then He was still a stranger to faith in their hearts, He feigned as if he would go further. By the word "fingere" we mean to put together or form, and hence formers or preparers of mud we call "figuli." He who was the Truth itself did nothing then by deceit, but exhibited Himself in the body such as He came before them in their minds.

The Lord "makes as if He would go further," without doubt, according to His humanity.

And they approached the village to which they were going, and He made as if He would go further, and they constrained Him, saying: Stay with us, because it is evening, and the day is now far spent. And He went in to stay with them. The truth did nothing simple through duplicity, but what is said: He made as if He would go further, He appeared to the disciples in such a body, as was in their mind. However, they had to be tested to see if those who, even if they did not yet love Him as God, could at least love Him as a stranger. But because those with whom the Truth walked could not be estranged from charity, they invited Him to the lodging as if He were a stranger. Why do we say they invited, when it is written there: And they constrained Him? From which certainly it is understood, that strangers are not only to be invited to lodging, but also to be compelled.

For which reason he adds: And they constrained him, saying: Stay with us, because it is toward evening, and the day is now far spent. And he went in with them. Gregory says: "From this example it is gathered that strangers are not only to be invited to hospitality, but even to be drawn in"; and therefore in Hebrews, the last chapter: "Do not forget hospitality. For by this some have pleased God, having received Angels as guests." Upon which Chrysostom says: "Therefore great is the reward of Abraham, because not knowing them to be Angels, he received them in hospitality; for if he had known, it would have been nothing remarkable." So also the reward was great for these men, because if they had recognized Christ and received him in hospitality, it would not have been great; but they drew him to themselves so forcefully as a stranger and, as it were, a sojourner: Job 31: "The stranger did not remain outside"; and Isaiah 58: "Break your bread for the hungry."

They not only compel Him by their actions, but induce Him by their words; for it follows, saying, Abide with us, for it is towards evening, and the day is far gone, (that is, towards its close.)

But because those with whom Truth walked could not be strangers to charity, they invite Him to lodging as a stranger. But why do we say "invite," when it is written there "And they constrained Him"? From this example indeed it is gathered that strangers should not only be invited to lodging but even compelled.

(Hom. 22 in Ev.) But because they could not be strangers to charity, with whom charity was walking, they invite Him as if a stranger to partake of their hospitality. Hence it follows, And they compelled him. From which example it is gathered that strangers are not only to be invited to hospitality, but even to be taken by force.

(ut sup.) Now behold Christ since He is received through His members, so He seeks His receivers through Himself; for it follows, And he went in with them.

And no one should doubt that his being recognized in the breaking of bread is the sacrament, which brings us together in recognizing him.

Remember, though, dearly beloved, how the Lord Jesus desired to be recognized in the breaking of bread, by those whose eyes had been kept till then from recognizing him. The faithful know what I'm talking about. They know Christ in the breaking of bread. It isn't every loaf of bread, you see, but the one that receives Christ's blessing and becomes the body of Christ. That's where they recognized him. They were overjoyed and went straight to the others. They found whom they already knew. By telling what they had seen, they added to the gospel. It was all said, all done, all written down. And it has reached us.

(de Con. Ev. lib. iii. c. 25.) For they walked not with their eyes shut, but there was something within them which did not permit them to know that which they saw, which a mist, darkness, or some kind of moisture, frequently occasions. Not that the Lord was not able to transform His flesh that it should be really a different form from that which they were accustomed to behold; since in truth also before His passion, He was transfigured in the mount, so that His face was bright as the sun. But it was not so now. For we do not unfitly take this obstacle in the sight to have been caused by Satan, that Jesus might not be known. But still it was so permitted by Christ up to the sacrament of the bread, that by partaking of the unity of His body, the obstacle of the enemy might be understood to be removed, so that Christ might be known.

And it came to pass, as He sat at meat with them, He took bread, and blessed it, and brake, and gave it to them. And their eyes were opened, and they recognized Him. Whom they did not recognize in the explanation of Holy Scripture, they recognize in the breaking of the bread. They were not enlightened by hearing the commandments of God, but by doing they were enlightened. Because it is written: Not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. II). Therefore, whoever wishes to understand what they have heard, let them hasten to fulfill by action what they have already understood.

Second, as regards the open recognition of Christ, he adds: And it came to pass, while he sat at table with them, he took bread and blessed and broke it and gave it to them. For this was the custom of Christ, that he always offered a blessing before eating. For, in First Timothy 4: "God created foods to be received with thanksgiving by the faithful"; and afterward: "Nothing is to be rejected which is received with thanksgiving, for it is sanctified through the word of God and prayer." And therefore it is customary, especially for clerics and religious, to offer a blessing before food. And hence it is that Gregory narrates in the Dialogues about a woman who ate lettuce with greediness, that the devil possessed her. Because, therefore, this stranger conformed himself to Christ in the blessing and also in the manner of breaking bread, they were led by the hand to the recognition of him.

Even when the army surrounded Elisha a voice proved the key to the eyes of the shepherd. When the disciples' eyes were held closed, bread too was the key whereby their eyes were opened to recognize the omniscient: saddened eyes beheld a vision of joy and were instantly filled with happiness.

They set the table, they offer food, and the God whom they had not recognized in the exposition of Sacred Scripture, they recognize in the breaking of bread.

(ut sup.) They lay out a table, they bring food. And God whom they had not known in the expounding of Scriptures, they knew in the breaking of bread; for it follows, And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave it to them.

The Lord Jesus was made known, and after being made known he appeared no more. He withdrew from them in the body, since he was held by them in faith. That indeed is why the Lord absented himself in the body from the whole church, and ascended into heaven, for the building up of faith.

He blessed the bread, broke it, and they recognized him. That's how you recognize Christ—those of you who believe he is the Christ. But your graces should consider what all the disciples were like before the Lord's resurrection. I beg their pardon for saying so, but they weren't yet believers. They became great believers later on, but before that they were even inferior to us. We, I mean to say, believe that Christ has risen again, which they didn't yet believe. But afterward they saw, they touched, they went over him with eyes and hands, and in that way they believed, and their hearts were given strength from the holy Scriptures. So they drank, they burst forth, and they filled us up too.

And he vanished from their sight. And they said to one another, "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" "I have come to cast fire upon the earth, and how I wish it were already kindled (Luke 12:49)." The Lord indeed sent fire upon the earth when he kindled the hearts of the carnal with the breath of the Holy Spirit. And the earth burns when the hearts of the carnal, previously cold in their own pleasures, abandon the desires of the present age and are set aflame with the love of God. "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" they ask. For indeed, upon hearing the word, the mind ignites, the coldness of the body recedes, the mind becomes anxious with a desire for the heavenly, alien to earthly desires. True love which has filled this mind torments in tears. But while it is tormented with such ardor, it is fed by its very torments, it delights in hearing heavenly precepts, and as it is instructed by each commandment, it is as if it is set on fire by so many torches.

And therefore he adds: And their eyes were opened, and they recognized him. Now the Lord opened their eyes rather in the breaking of bread than in the exposition of the Scriptures, to show that not "hearers of the law, but doers are just before God," according to that passage in Romans 2: "Not hearers of the law, but doers shall be justified"; whence Gregory says: "Truth is better understood by doing than by hearing." Whence the Psalm says: "From your commandments I have understood," and again the Psalm says: "I have understood above all who teach me, because I have sought your commandments." Or he did this on account of the mystery. Whence Bede says: "He did this so that all might understand that they do not know Christ unless they become partakers of his body, that is, of the Church, whose unity the Apostle commends in the Sacrament of bread, saying: We being many are one bread, one body," 1 Corinthians 10. And as a figure of this, it is said in 1 Kings 14 that Jonathan ate, "and his eyes were enlightened"; because no one arrives at the true contemplation and beholding of Christ unless he sits at his table, according to that passage in Revelation 2: "To him who conquers I will give the hidden manna, and I will give him a white stone, and on the stone a name written, which no one knows except he who receives it." And for this reason it is said of wisdom in Proverbs 9 that "she set forth her table, mixed wine, and sent her servants to call to the citadel and to the walls of the city."

Third, as regards the dispensative concealment, there is added: And he vanished from their eyes. Bede says: "The appearance of weakness is withdrawn from carnal eyes, so that the glory of the resurrection might begin to appear to their minds." For in the withdrawal of his bodily presence he stirs up a desire for spiritual presence, which arises from the enkindling of desire through the remembrance of Christ.

Therefore, by hearing the precepts of God they were not enlightened; by doing them they were enlightened, because it is written: "Not the hearers of the law are just before God, but the doers of the law shall be justified." Whoever therefore wishes to understand what he has heard, let him hasten to fulfill in deed those things which he has already been able to understand. Behold, the Lord was not recognized while He was speaking, and He deigned to be recognized while He was being fed.

(ut sup.) And their eyes were opened, and they knew him.

(ut sup.) Whoever then wishes to understand what he has heard, let him hasten to fulfil in work what he can now understand. Behold the Lord was not known when He was speaking, and He vouchsafed to be known when He is eating. It follows, And he vanished out of their sight.

This was said not of their bodily eyes, but of their mental sight.

When He wills it, then their eyes are opened, and they recognize Him. This also signifies something else, namely: that those who partake of the blessed bread have their eyes opened to behold Him. For the flesh of the Lord possesses great and ineffable power. He becomes invisible to them, because He no longer had such a body as to remain with them bodily for a long time, and also in order that by such an action He might strengthen their love even more.

But He also implies another thing, that the eyes of those who receive the sacred bread are opened that they should know Christ. For the Lord's flesh has in it a great and ineffable power.

For He had not such a body as that He was able to abide longer with them, that thereby likewise He might increase their affections.

Therefore, good charity having the wings of a burning fire, which flies through the chests and hearts of the saints, and consumes whatever is material and earthly: it tests whatever is sincere, and improves whatever it touches with its fire. This fire the Lord Jesus sent upon the earth, and faith shone forth, devotion was kindled, charity was illuminated, justice shone brightly. With this fire, he inflamed the hearts of his apostles, as Cleophas testifies, saying: Was not our heart burning within us, while he opened the Scriptures? Therefore, the flames of the scriptures are divine.

Just as we are distinguished from others by faith, so let us also be distinguished by morals and by works. Let us be on fire with charity, which the demons never had. It is the fire those two also were burning with on the road. When Christ, you see, had been recognized and had left them, they said to each other, "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?" Burn then, in order not to burn with the fire the demons are going to burn with.Be on fire with the fervor of charity, in order to differentiate yourselves from demons. This fervor whirls you upward, takes you upward, lifts you up to heaven. Whatever vexations you suffer on earth, however much the enemy may humiliate Christian hearts and press them downward, the fervor of love seeks the heights.

And therefore there is added: And they said to one another: Was not our heart burning within us, while he spoke on the way and opened to us the Scriptures? For the word of Christ had set their hearts aflame, because the word of God has a fiery nature on account of the enkindling of love. Whence Jeremiah 23: "Are not my words as a fire and as a hammer that breaks the rock in pieces?" And the Psalm says: "Your word is exceedingly refined by fire, and your servant has loved it." Now the Word does this by sending the Holy Spirit; whence Bede says: "From the heard discourse, the heart, previously cold with the torpor of unbelief and fear, was kindled by the fire of the Holy Spirit, so that it now burns with heavenly desire. For by as many precepts as a man is instructed, by so many torches, as it were, is he set aflame."

And note that the word of the Lord enkindles to the ardor of zeal: on account of which, Proverbs 30: "Every word of God is a fiery shield to all who hope in him"; Jeremiah 20: "The word of the Lord became in my heart like a raging fire shut up in my bones." And concerning this ardor it is said in Zephaniah, the last chapter: "In the fire of my zeal all the earth shall be devoured." — It also enkindles to the ardor of desire: above in chapter 12: "I came to cast fire upon the earth, and what do I will but that it be kindled," etc. Whence also the supreme order of Angels, into which the illumination of the divine utterances first descends, is called Seraphim, that is, burning; therefore the Psalm: "The sharp arrows of the mighty one with desolating coals." This ardor is accompanied by a liquefaction of the sweetest affections; therefore Ecclesiasticus 18: "Shall not the dew cool the heat?" and Song of Songs 5: "My soul melted when my beloved spoke"; and the Psalm: "He shall send forth his word and shall melt them."

Those who said had conceived this fire of teaching from the very mouth of Truth: "Was not our heart burning within us while He spoke on the way and opened the Scriptures to us?" For from the word heard the soul is set ablaze, the cold of torpor recedes, the mind becomes anxious with heavenly desire, estranged from earthly concupiscences. True love, when it has filled the soul, torments it with tears; but while it is tormented by such burning, it is fed by its very torments. It delights to hear heavenly precepts, and by as many commandments as it is instructed, it is inflamed as if by so many torches; and the soul that was formerly torpid through desires afterward burns through words.

(Hom. 10. in Ev.) By the word which is heard the spirit is kindled, the chill of dulness departs, the mind becomes awakened with heavenly desire. It rejoices to hear heavenly precepts, and every command in which it is instructed, is as it were adding a faggot to the fire.

Why did He rise in the flesh in which He suffered, unless to show the resurrection of the flesh? And wishing to confirm this, when His disciples did not know whether to believe He had truly risen in the body, and were looking upon Him and doubting, He said to them, "Ye have not yet faith, see that it is I;" and He let them handle Him, and showed them the prints of the nails in His hands.

Do you want me to show you how the fire goes out from the words of the Holy Spirit and ignites the fire the hearts of believers?… And again in the Gospel it was written, after the Lord spoke to Cleopas, "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?" Where will your burning come from? What "coals of fire" will be found in you who are never set on fire by the declaration of the Lord, never inflamed by the words of the Holy Spirit? Hear also in another place David himself saying, "My heart became hot within me. As I mused, the fire burned."

This shows that we must not only employ zeal to learn the sacred literature but also pray to the Lord and entreat "day and night" that the lamb "of the tribe of Judah" may come and, himself taking "the sealed book," may deign to open it. For it is he who "opening the Scriptures" kindles the hearts of the disciples so that they say, "Did not our hearts burn within us while he opened to us the scriptures?"

By which is implied, that the words uttered by the Saviour inflamed the hearts of the hearers to the love of God.

Their "heart" was "burning" either from the fire of the Lord's words, when through the Lord's explanation they were inwardly inflamed and agreed with His words as true, or, when He explained the Scriptures to them, their heart was beating and inwardly saying: This very One Who is explaining to us is the Lord.

And they said one to another, Did not our hearts burn, within us while he talked with us by the way, and while he opened to us the scriptures?

Their hearts then were turned either by the fire of our Lord's words, to which they listened as the truth, or because as He expounded the Scriptures, their hearts wore greatly struck within them, that He who was speaking was the Lord.

(de Con. Ev. l. iii. c. 25.) It had been already reported that Jesus had risen by the women, and by Simon Peter, to whom He had appeared. For these two disciples found them talking of these things when they came to Jerusalem; as it follows, And they found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon.

(ut sup.) But with respect to what Mark says, that they told the rest, and they did not believe them, whereas Luke says, that they had already begun to say, The Lord is risen indeed, what must we understand, except that there were some even then who refused to believe this?

And rising up the same hour, etc. After the described revelation of the resurrection and the apparition of the one rising, in this part he describes the certainty of the apparition. Now this part is divided into three. In the first of which is set forth the plurality of apparitions as testimony; in the second, the probability of the apparition as argument, at the place: Why are you troubled? in the third, the infallibility of the apparition as a foundation of faith, at the place: And he said to them: These are the words. Concerning the indication of the plurality of apparitions, two things are introduced, namely the narration of the special apparition of Christ and the common one, in which he appeared to all the disciples.

First therefore, as regards the special apparition, he says: And rising up the same hour, they returned to Jerusalem, to announce what they had seen, according to that passage of 4 Kings 7: "This is a day of good tidings; if we remain silent and do not wish to announce it until morning, we shall be charged with wickedness." From which the fervor of the disciples is apparent, because, since it was already night, as was evident from the preceding, neither the length of the journey nor the darkness of the night held them back; for so great was their love for the apostolic college which was in Jerusalem.

They were so overjoyed that "in the same hour, they rose and returned to Jerusalem," though they did not return in the same hour, for they rose in that very hour, but returned after as much time as they needed to cover the distance of sixty stadia.

Therefore were they so rejoiced, that without delay they returned to Jerusalem. And hence what follows, And they rose up the same hour, and returned to Jerusalem. They rose up indeed the same hour, but they arrived after many hours, as they had to travel sixty stades.

And they got up that very hour, returned to Jerusalem, and found gathered the eleven and those who were with them, saying that the Lord has truly risen and has appeared to Simon. By now, there was a report that Jesus had risen, made by those women, and by Simon Peter to whom He had already appeared. For indeed, these two found them speaking when they arrived in Jerusalem. Therefore, it could be that out of fear they did not want to say on the way that they had heard He had risen, when they only said that the women had seen angels. For they did not know with whom they were speaking, and rightly could be anxious that, by carelessly proclaiming Christ's resurrection, they might fall into the hands of the Jews. Therefore, it is understood that the Lord first appeared to Peter among all the men, at least from all those whom the four evangelists and the apostle Paul have mentioned. For Paul speaks to the Corinthians about the Lord, saying that He was buried, and that He rose again on the third day according to the Scriptures, and that He appeared to Cephas, and then to the eleven.

It seems that our Lord appeared to Peter first of all those whom the four Evangelists and the Apostle mention.

And therefore he adds: And they found the eleven gathered together and those who were with them, saying: The Lord has truly risen and has appeared to Simon; and through this they found them rejoicing, so that it can truly be said: "Behold, how good and how pleasant it is for brethren to dwell together in unity!" For all were partakers of the joy from the apparition which was made to Peter. Now the Lord appeared to Peter before the others; whence the Gloss: "He appeared first of all men to Peter; which, even though the Evangelist does not say when or where it happened, nevertheless, because it happened, he does not pass over in silence."

Cleopas, it says, and his companions rose up that same hour, the same of course in which Jesus had vanished out of their sight, and returned to Jerusalem. But it does not say that they found the Eleven gathered together that same hour and told them what had happened concerning Jesus. This took place on the fortieth day after his resurrection—the day on which he was also taken up. The Evangelist therefore has omitted the events which took place in the intervening time. It was then that Cleopas and his companion found the Eleven discussing in private and saying that the Lord was risen and had been seen by Simon. Regarding this appearance, there is no mention where or when or how this took place. It was during these days that the events in Galilee also took place, which Matthew has recorded.

For He did not show Himself to all at the same time, in order that He might sow the seeds of faith. For he who had first seen and was sure, told it to the rest. Afterwards the word going forth prepared the mind of the hearer for the sight, and therefore He appeared first to him who was of all the most worthy and faithful. For He had need of the most faithful soul to first receive this sight, that it might be least disturbed by the unexpected appearance. And therefore He is first seen by Peter, that he who first confessed Christ should first deserve to see His resurrection, and also because he had denied Him He wished to see him first, to console him, lest he should despair. But after Peter, He appeared to the rest, at one time fewer in number, at another more, which the two disciples attest; for it follows, And they told what things were done by the way, and how he was known of them in breaking of bread.

During these hours, of course, the Lord also appeared to Simon, while these two men were making their way back to Jerusalem.

And they recounted what had happened on the road, and how they recognized him in the breaking of the bread. Besides the fact that because of their still ignorant understanding, it was necessary for Christ to die and to rise again, their eyes experienced something similar, not because truth was deceiving, but because they themselves were unable to perceive the truth, and thought something different from reality. Also, for the reason of a certain mystery, it happened that another form was shown to them in him, so that they would not recognize him except in the breaking of the bread, lest anyone suppose that he recognized Christ if he is not a partaker of his body, that is, of the Church, whose unity in the sacrament of the bread the Apostle commends, saying: One bread, one body, we are many (Rom. 12), so that when he gave them the blessed bread, their eyes would be opened, and they would recognize him. Their eyes were indeed opened to his recognition, the hindrance by which they were held being removed, so that they did not recognize him. However, we may not unreasonably consider that this hindrance in their eyes was from Satan so that Jesus would not be recognized, yet Christ permitted it up to the sacrament of the bread, so that by sharing in the unity of his body, it may be understood that the enemy's hindrance is removed, so that Christ may be recognized.

And because the joys of the just ought to be shared in common, he therefore adds: And they narrated the things that had been done on the way, and how they recognized him in the breaking of bread. From this therefore it appears that Christ appeared several times on the same day, namely five times: because first to Mary Magdalene, John 20; second to the women, the last chapter of Matthew; third to Peter, as it says here; fourth to the disciples going to Emmaus, above in the same chapter; fifth to the disciples gathered without Thomas, John 20 and here. And therefore in commemoration of this the priest turns five times to the people in the Mass; but the third turning is in silence, which signifies the appearance made to Peter, which is not narrated as to when and how it occurred.

He also appeared before the ascension five other times: first, namely after eight days, with Thomas present, John 20; seventh he appeared at the Sea of Tiberias, the last chapter of John; he appeared eighth on the mountain of Galilee, the last chapter of Matthew: "The eleven disciples went into Galilee"; he appeared ninth in the upper room in Jerusalem, the last chapter of Mark; he appeared tenth on the Mount of Olivet, when he ascended, Acts 1: "And eating together with them, he commanded them not to depart from Jerusalem." And thus at intervals he appeared ten times in forty days, after which, ten days having passed, he sent the Holy Spirit.

Of these ten appearances, John records four, Luke three, Matthew two, and Mark one, so that from his manner of narrating the mystery and sufficiency of the appearances might be apparent.