Sunday of the Prodigal Son

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

You see that the divine inheritance is given to those who ask. You should not think that the Father was guilty because he gave to the younger son. There is no frail age in the kingdom of God nor is faith weighed down by years. He who made the request surely judged himself worthy. If only he had not departed from his Father, he would not have known the hindrance of age.

St. Luke has given three parables successively; the sheep which was lost and found, the piece of silver which was lost and found, the son who was dead and came to life again, in order that invited by a threefold remedy, we might heal our wounds. Christ as the Shepherd bears thee on His own body, the Church as the woman seeks for thee, God as the Father receives thee, the first, pity, the second, intercession, the third, reconciliation.

Now you see that the Divine patrimony is given to them that seek; nor think it wrong in the father that he gave it to the younger, for no age is weak in the kingdom of God; faith is not weighed down by years. He at least counted himself sufficient who asked, And I wish he had not departed from his father, nor had had the hindrance of age.

(de Quæst. Ev. l. ii. qu. 33.) This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who have ever deserted God to worship idols. From the very beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said unto his father, Give me the portion of goods which falleth to me; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are the gifts of God, but it has received them in its own power by free will. Hence it follows, And he divided unto them his substance.

(in Ps. 70.) Whoever wishes to be so like to God as to ascribe his strength to Him, (Ps. 59:9.) let him not depart from Him, but rather cleave to Him that he may preserve the likeness and image in which he was made. But if he perversely wishes to imitate God, that as God has no one by whom He is governed, so should he desire to exercise his own power as to live under no rules, what remains for him but that having lost all heat he should grow cold and senseless, and, departing from truth, vanish away.

And he said: A certain man had two sons. After the parable of the shepherd and his sheep and of the woman and the drachmas, there is here subjoined a third parable, of the father and sons, so that, since the piety of a father toward his son is the greatest, the greatest piety of God toward the converted sinner might be shown here, who is understood through the prodigal son. And since the mercy of the father is shown in this, that he relieved the misery of his son who first sinned and afterward repented, therefore in this parable the Evangelist describes four things. For first he describes the insolence of the prodigal son; second, his misery and want, at the place: And after he had consumed all things; third, his repentance, at the place: But he, returning to himself, said, etc.; fourth, the mercy of the father, at the place: But when he was yet a long way off. And indeed he does this in a most correct progression and order. For insolence cast him headlong into misery and want; want aroused him to repentance; and repentance prepared him to obtain the mercy of the father.

Concerning the expression of the insolence of the prodigal son, three things are introduced by the Evangelist, namely: the condition of human liberty, the perpetration of voluntary fault, and the dissipation of the good of grace and nature.

First, therefore, with regard to the condition of human freedom, he says: And he said: A certain man had two sons. By this man, as has often been said, we understand the benign and merciful Lord. For he himself, by reason of his supreme mercy, which renders him benign and compassionate toward man, can rightly be called man; whence Daniel 10: "One like the appearance of a man touched me and strengthened me." For this signification also, God frequently appeared to the holy Patriarchs and Prophets in human form through a subject creature. By the two sons, however, we understand the universality of the human race, not only with regard to Gentiles and Jews, as the Gloss explains, but also generally with regard to the innocent and the penitent, as must be understood from the application of the parable itself. Whence Bede: "This parable can be understood concerning the Jew and the Gentile, and generally concerning the penitent and the just, or the one who seems just to himself." And these are called sons, because they were created in freedom of choice and for the possession of an eternal inheritance; John 8: "The servant does not remain in the house forever, but the son remains forever"; whence in the Psalm: "As a father has mercy on his children, so the Lord has had mercy on those who fear him."

For it were not seemly that we, after the fashion of the rich man's son in the Gospel, should, as prodigals, abuse the Father's gifts; but we should use them, without undue attachment to them, as having command over ourselves. For we are enjoined to reign and rule over meats, not to be slaves to them.

What is the object of the parable? Let us examine the occasion that led to it so we will learn the truth. The blessed Luke had said a little before of Christ the Savior of us all.… The Pharisees and scribes made this outcry at his gentleness and love to people. They wickedly and impiously blamed him for receiving and teaching people whose lives were impure. Christ very necessarily set before them the present parable. He clearly shows them that the God of all requires even him who is thoroughly steadfast, firm, holy, and has attained to the highest praise for sobriety of conduct to be earnest in following his will. When any are called to repentance, even if they have a bad reputation, he must rejoice rather and not give way to an unloving irritation because of them.

It is the opinion of some that the two sons signify the holy angels and us earth dwellers. The elder one, who lived soberly, represents the company of the holy angels, while the younger and prodigal son is the human race. Some among us give it a different explanation, arguing that the older and well-behaved son signifies Israel after the flesh. The other son, who chose to live in the lust of pleasures and moved far away from his father, depicts the company of the Gentiles.

But some say that by the elder son is signified Israel according to the flesh, but by the other who left his father, the multitude of the Gentiles.

But since the Jews are frequently reproved in holy Scripture for their many crimes, how agree with this people the words of the elder son, saying, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment. (Jer. 2:5, Isa. 29:13.) This then is the meaning of the parable. The Pharisees and Scribes reproved Him because He received sinners; He set forth the parable in which He calls God the man who is the father of the two sons, (that is, the righteous and the sinners,) of whom the first degree is of the righteous who follow righteousness from the beginning, the second is of those men who are brought back by repentance to righteousness.

And not alone by what has been stated, but also by the parable of the two sons, the younger of whom consumed his substance by living luxuriously with harlots, did the Lord teach one and the same Father, who did not even allow a kid to his elder son; but for him who had been lost, [namely] his younger son, he ordered the fatted calf to be killed, and he gave him the best robe.

(Hom. de Patre et duobus Filiis.) There is also in the above-mentioned parable a rule of distinction with reference to the characters or dispositions of the sinners. The father receives his penitent son, exercising the freedom of his will, so as to know from whence he had fallen; and the shepherd seeks for the sheep that wanders and knows not how to return, and carries it on his shoulders, comparing to an irrational animal the foolish man, who, taken by another's guile, had wandered like a sheep. This parable is then set forth as follows; But he said, A certain man had two sons. There are some who say of these two sons, that the elder is the angels, but the younger, man, who departed on a long journey, when he fell from heaven and paradise to earth; and they adapt what follows with reference to the fall or condition of Adam. This interpretation seems indeed a lenient one, but I know not if it be true. For the younger son came to repentance of his own accord, remembering the past plenty of his father's house, but the Lord coming called the race of man to repentance, because he saw that to return of their own accord to whence they had fallen had never been in their thoughts; and the elder son is vexed at the return and safety of his brother, whereas the Lord says, There is joy in heaven over one sinner repenting.

"He had two sons," that is, two peoples, the Jews and the Gentiles. Prudent knowledge of the law made the Jewish people his older son, and the folly of paganism made the Gentile world his younger son. Just as surely as wisdom brings distinguished gray hairs, so does foolishness take away the traits of an adult. Morals and not age made the Gentiles the younger son. Not years but understanding of the law made the Jews the older son.

Now, if someone does not wish, whether like the sinful woman to embrace the feet of Christ [Luke 7:38], or like the prodigal son to run back to Him with burning repentance (Luke 15:11ff), or like the woman with a hemorrhage and bowed with infirmity [Luke 8:43 and 13:11] even to approach Him, why does he then make excuses for his sins by saying, "Those whom He foreknew, them also"-and them alone!-"He called"?

One may perhaps reasonably reply to the person so disposed that "God, Who is before eternity and Who knows all things before creating them, also knew you beforehand, knew that you would not obey Him when He called, that you would not believe in His promises and in His words, yet still, even while knowing this, He "bowed the heavens and came down" [Psalm 18:19] and became man, and for your sake has come to the place where you lie prone. Indeed, visiting you many times every day, sometimes in His own Person and sometimes as well through His servants, He exhorts you to get up from the calamity in which you lie and to follow Him Who ascends to the Kingdom of Heaven and enter it together with Him. But you, you still refuse to do it. - "Second Ethical Discourse"

That most gentle father, likewise, I will not pass over in silence, who calls his prodigal son home, and willingly receives him repentant after his indigence, slays his best fatted calf, and graces his joy with a banquet. Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain.

That prodigal son also the father's patience receives, and clothes, and feeds, and makes excuses for, in the presence of the angry brother's impatience. He, therefore, who "had perished" is saved, because he entered on the way of repentance. Repentance perishes not, because it finds Patience (to welcome it).

And this parable is similar to the preceding ones. It too, under the image of a man, presents God as truly loving of mankind; under the two sons, two classes of people, that is, the righteous and sinners.

(Esai. 3, 23.) Besides, it belongs more to the character of the aged to have an old man's mind and gravity, than his hoar hairs, nor is he blamed who is young in age, but it is the young in habits who lives according to his passions.

He said: A certain man had two sons, and the younger of them said to his father: Give me a portion of the substance that falls to me. And he divided the substance to them. As the scribes and Pharisees murmured about the acceptance of sinners, the Savior set forth three parables in order, the first two of which, as discussed, suggest how much He Himself rejoices with the angels over the salvation of the penitent. The third, which follows, not only demonstrates His and His people's joy but also reproves the murmuring of the envious. The man who is said to have had two sons is understood as God the Father, the begetter of two peoples, and as the author and creator of the two branches of the human race. For the elder son signifies those who remained in the worship of one God; the younger, those who abandoned God up to idol worship. The portion of substance that falls to the younger son is the rational sense in man. For to live, to understand, to remember, to excel in keen ingenuity, is a gift of divine substance. The younger son seeks this from the father when man, delighted with his own power, sought to govern himself by free will and to shake off the dominion of the Creator. And He divided the substance to them, imparting to the faithful the protection of His grace, which they desired, and granting to the unfaithful only the benefit of natural wit, with which they were content.

And because freedom of choice in the vain and sinful frequently presumes upon its own powers and usurps for itself what belongs to God, therefore he adds: And the younger of them said to the father: Father, give me the portion of the substance that falls to me. This younger one is said to be the one who is more vain and more intent upon sensible goods, according to that saying of Ecclesiastes 11: "For youth and pleasure are vanity"; and Ecclesiastes, in the same chapter above: "Rejoice, O young man, in your youth"; "and know that for all these things God will bring you into judgment." This youth seeks his portion when he wishes to be left to his own freedom, so that he might walk no longer according to the command of grace, but according to the inclination of his own will. Whence Bede: "Substance is everything that we do, that we live, understand, think, and speak. Therefore the younger asks that a portion of this substance be given to him, when man, delighting in his own rational sense, sought to govern himself through free choice and to depart from the dominion of the Creator." This petition was not for himself, but rather against himself, because he asked to be exposed to himself and to be abandoned to his own judgment; just as also the petition of the children of Israel by which they had asked for a king; 1 Kings 8: "The children of Israel said to Samuel: Appoint for us a king, that he may judge us." "And the Lord said to Samuel: They have not rejected you, but me, lest I reign over them."

And because the Lord, by just judgment, leaves to himself the one who presumes of himself, therefore he adds: And he divided unto them his substance. For so it was fitting, according to that passage of Ecclesiasticus fifteen: "God from the beginning made man and left him in the hand of his own counsel." For thus the Lord acts by just judgment, according to that passage of Matthew twenty-five: "To one he gave five talents, to another two, and to another one, to each according to his own ability," etc.

(ut sup.) Now the Scripture says, that the father divided equally between his two sons his substance, that is, the knowledge of good and evil, which is a true and everlasting possession to the soul that uses it well. The substance of reason which flows from God to men at their earliest birth, is given equally to all who come into this world, but after the intercourse that follows, each one is found to possess more or less of the substance; since one believing that which he has received to be from his father, preserves it as his patrimony, another abuses it as something that may be wasted away, by the liberty of his own possession. But the freedom of will is shown in that the father neither kept back the son who wished to depart, nor forced the other to go that desired to remain, lest he should seem rather the author of the evil that followed. But the youngest son went afar off, not by changing his place, but by turning aside his heart. Hence it follows, He took a journey into a far country.

"He divided his means between them." The son is as impatient as the father was kind. He is weary of his father's own life. Since he cannot shorten his father's life, he works to get possession of his property. He was not content to possess his father's wealth in company with his father, and he deserved to lose the privileges of a son.Let us make some inquiries. What reason brought the son to such actions? What bold prospect raised his spirits to make so startling a request? What reason did he have? Clearly the Father in heaven cannot be bounded by any limit, or shut in by any time, or destroyed by any power of death. The son could not await his father's death to get his wealth, so he conceived the desire to get his pleasure from the generosity of his father while he was still alive. The father's bounty proved that the insult lay in his request.

Righteousness is the ancient portion of human nature, and therefore the elder son does not break away from paternal authority. But sin is an evil that was born afterwards; and therefore the "younger" son, who grew up with sin that came afterwards, breaks away from parental authority. And in another sense: the sinner is called the "younger" son, as an innovator, apostate, and rebel against the father's will. "Father, give me the portion of the estate that falls to me." The "estate" is rationality, to which free will is also subject. For every rational being is free. The Lord gives us reason so that we may use it freely, as our true estate, and He gives it to all equally, for all are equally rational and self-governing. But some of us use this dignity in accordance with its purpose, while others render the gift of God useless.

The substance of man is the capacity of reason which is accompanied by free will, and in like manner whatever God has given us shall be accounted for our substance, as the heaven, the earth, and universal nature, the Law and the Prophets.

The younger son then went away not yet matured in mind, and seeks from his father the part of his inheritance which fell to him, that in truth he might not serve of necessity. For we are rational animals endowed with free will.

After he went abroad, he who departed from the church squandered his inheritance. "After," it says, "leaving his home and country, he went abroad into a distant country." What is farther away than to depart from oneself, and not from a place?… Surely whoever separates himself from Christ is an exile from his country, a citizen of the world. We are not strangers and pilgrims, but we are "fellow citizens of the saints and of the household of God," for we who were far away have come near in the blood of Christ. Let us not look down on those who return from a distant land, because we were also in a distant land, as Isaiah teaches. "To them that dwelled in the region of the shadow of death, light has risen." There is a distant region of the shadow of death, but we, for whom the Spirit before our face is Christ the Lord, live in the shadow of Christ. The church therefore says, "Under his shadow I desired and sat down."

"A mighty famine came there in that country." It was not a famine of fasts but of good works and virtues. What hunger is more wretched? Certainly whoever departs from the Word of God hungers, because "man lives not by bread alone but by every word of God." Whoever leaves treasure lacks. Whoever departs from wisdom is stupefied. Whoever departs from virtue is destroyed. It was fitting that he begin to be in need, because he abandoned the treasures of wisdom and the knowledge of God and the depths of heavenly riches. He began to want and to suffer starvation, because nothing is enough for prodigal enjoyment. He who does not know how to be filled with eternal nourishment always suffers starvation.

For it follows, And not many days after, the younger son gathered all together, and took his journey into a far country.

For what is more afar off than to depart from one's self, to be separate not by country but by habits. For he who severs himself from Christ is an exile from his country, and a citizen of this world. Fitly then does he waste his patrimony who departs from the Church.

Now there came to pass in that country a famine not of food but of good works and virtues, which is the more wretched fast. For he who departs from the word of God is hungry, because man does not live on bread alone, but on every word of God. (Matt. 4:4.) And he who departs from his treasures is in want.

That younger son in your Gospel did not help himself with horses, or chariots, or ships, or fly away on visible wings or journey by walking. Through prodigal living in a distant region, he wasted what you, a kind father, had given him as he set out. You were kind in making him this gift, yet kinder still to him when he returned in need. To be in the realm of lustful passion is the same as to be in the realm of darkness, and that is the same as to be far away from your face.

(de Quæst. Ev. lib. ii. qu. 33.) But that which is said to have taken place not many days after, namely, that gathering all together he set out abroad into a far country, which is forgetfulness of God, signifies that not long after the institution of the human race, the soul of man chose of its free will to take with it a certain power of its nature, and to desert Him by whom it was created, trusting in its own strength, which it wastes the more rapidly as it has abandoned Him who gave it. Hence it follows, And there wasted his substance in riotous living. But he calls a riotous or prodigal life one that loves to spend and lavish itself with outward show, while exhausting itself within, since every one follows those things which pass on to something else, and forsakes Him who is closest to himself.

And not many days after, the younger son gathered all together, took his journey into a far country, and there wasted his substance with riotous living. He went far away, not by changing his location, but by changing his mind. For the more someone sins in wicked deeds, the further he withdraws from the grace of God. The fact that it is said he departed not many days after, having gathered all together, to a far country, means because not long after the establishment of the human race, it pleased the soul to carry with it by free will a certain power of its nature, and to abandon Him by whom it was created, presiding over its own strengths. These strengths it consumes the quicker, the more it abandons Him by whom they were given. Therefore, he calls this life prodigal, loving to squander and to spend prodigally on outward shows, emptying itself within, when someone follows what proceeds from it, and leaves behind Him who is more interior to himself.

Second, as regards the perpetration of voluntary fault, he adds: And not many days after, having gathered all together, through the dominion of free will, which has authority over all the natural powers: the younger son went abroad into a far country, and this by perpetrating sin. For a region is called far from God, not as regards local position, since God is everywhere, but through dissimilarity of will. Whence the Gloss: "He went into a far country, not by changing place, but disposition. For the more one transgresses in wicked work, the further one recedes from the grace of God"; whence Proverbs fifteen: "The Lord is far from the wicked, and he will hear the prayers of the just." Now sin is a far country from God because, since it is iniquity, it distances from the highest goodness, according to that passage of Isaiah fifty-nine: "Your iniquities have divided between you and your God, and your sins have hidden his face from you." Since it is darkness, it distances from the highest light and truth: First John one: "God is light, and in him there is no darkness at all. If we say that we have fellowship with him and walk in darkness, we lie and do not practice the truth"; and a little after he adds, concerning which darkness he means: "He who hates his brother is in darkness," etc. Since also sin is nothing, it distances from the highest being: on account of which Jeremiah two: "What iniquity have your fathers found in me, that they went far from me and walked after vanity?" Concerning these three together, Second Corinthians six: "What participation has justice with iniquity? Or what fellowship has light with darkness? And what concord has Christ with Belial?" "And what agreement has the temple of God with idols?" And therefore the sinner deservedly, who distances himself from God through sin and goes into a far country far from the heavenly region, is cast into hell, which is the region of death and darkness, according to that passage of Job ten: "Before I go to the dark land covered with the mist of death, the land of misery and darkness, where the shadow of death and no order," etc.

Third, as regards the dissipation of the good of grace and nature, he adds: He wasted his substance. He wasted it, I say, through spiritual sins, which especially waste the soul, and this indeed through pride: Nahum two: "As the Lord has restored the pride of Jacob, so the pride of Israel, for the despoilers have despoiled them and have corrupted their branches."

Likewise, through vainglory: Isaiah three: "O my people, those who call you blessed, they themselves deceive you and scatter the way of your steps." Likewise, through envy, according to that word of the Psalm: "Our bones are scattered beside hell," supply: through envy, of which it is said in Proverbs fourteen: "Envy is the rottenness of the bones."

Likewise, through wrath: the Psalm: "They were scattered and felt no remorse; they gnashed upon me with their teeth." Whence the wrathful person is like one possessed by a demon, of whom above in chapter nine: "He suddenly cries out and dashes him down and scatters him with foaming."

Likewise, he squandered through sloth, according to that word of Proverbs eighteen: "He who is soft and lax in his work is the brother of him who squanders his own works." — And because spiritual sins frequently plunge one into carnal sins, therefore he adds: Living dissolutely, with respect to gluttony and lust, according to that word of Proverbs twenty: "Wine is a luxurious thing, and drunkenness is riotous: whoever delights in these will not be wise." Whence in these is the consummation of squandering, according to that word of Job thirty-one: "It is a fire devouring unto destruction and uprooting all increase." Whence by these sins not only are the powers of the soul squandered, but also the members of the body and temporal riches, and through this the whole substance of a person is squandered, namely of possessions, members, and morals. On account of which, Proverbs twenty-nine: "A man who loves wisdom gladdens his father; but he who nourishes harlots will lose his substance," because in such things is fulfilled that word of the Psalm: "Man, when he was in honor, did not understand," etc.

(ut sup.) The younger son set out into a distant country, not locally departing from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off.

By our "property" one can understand everything in general that the Lord has given us, namely: heaven, earth, every creature in general, the Law, the prophets. But the younger son saw heaven and deified it; saw the earth and honored it, while he did not wish to walk in His Law and did evil to the prophets. The elder son, however, made use of all these things to the glory of God. The Lord God, having given all this in equal measure, allowed each to walk and live according to his own will, and compels no one who does not wish to serve Him. For if He had wished to compel, He would not have created us rational and free. The younger son squandered all of this together. And what was the cause? That he "went into a far country." For when a person departs from God and removes from himself the fear of God, then he squanders all the divine gifts. Being close to God, we do nothing worthy of destruction, as it is said: "I have set the Lord always before me; because He is at my right hand, I shall not be moved" (Ps. 16:8). But having gone far off and departed from God, we do and suffer every possible evil, as the words say: "behold, those who are far from You shall perish" (Ps. 73:27). So it is no wonder that he squandered his property. For virtue has one limit and is something unified, while vice is manifold and produces much temptation. For example, courage has one limit, namely: when, how, and against whom one should employ anger, while vice has two forms — cowardice and recklessness. Do you see how reason is squandered and the unity of virtue is destroyed?

Hence too was the prodigal denominated one who wasted his substance, that is, his right understanding, the teaching of chastity, the knowledge of the truth, the recollections of his father, the sense of creation.

As it follows, And when he had spent all, there arose a great famine in that land. The famine is the want of the word of truth. It follows, And he began to be in want. Fitly did he begin to be in want who abandoned the treasures of the wisdom and the knowledge of God, and the unfathomableness of the heavenly riches.

And when he had spent all, there arose a mighty famine in that country. All the things he wasted signify the adornments of nature which he consumed. The famine in the far country is the lack of the word of truth, in the forgetfulness of the Creator. Concerning which it is said in the prophets: Because the Lord will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord (Amos 8).

And after he had consumed all things, etc. After describing the insolence of the prodigal son, here he describes his misery and want, and this with respect to three things, namely with respect to the hardship of famine, with respect to the disgrace of servitude, and with respect to the most extreme kind of beggary.

First, therefore, with respect to the hardship of famine, he says: And after he had consumed all things, namely with fault devastating everything, according to that word of Wisdom three: "Dire are the consummations of a wicked nation"; concerning which consummation, James one: "Concupiscence, when it has conceived, brings forth sin; but sin, when it has been consummated, begets death."

There arose a great famine in that region, namely by divine justice taking vengeance. This famine is the want of spiritual goods; whence the Gloss: "A great famine in a far country is the want of the word of truth in forgetfulness of the Creator." And concerning this famine, Amos 8: "I will send a famine upon the land; not a famine of bread nor a thirst for water, but of hearing the word of God"; and concerning this in the Psalm: "He called a famine upon the land," etc. And he himself began to be in want, with no one namely helping: whence Ambrose: "Of virtues, their source having been abandoned. Rightly therefore is he in want who has abandoned the treasures of wisdom and the height of heavenly riches"; whence Proverbs 13: "Poverty and shame shall be to him who forsakes instruction"; and this on account of fault: because, Proverbs 14, "sin makes peoples miserable." On account of which Bede says: "Every place, when the Father is absent, is destitution."

For just as, when wisdom comes, all the goods of wisdom come, Wisdom 7: "All good things came to me together with her, and innumerable riches through her hands"; so when she departs, all good things withdraw, and want comes upon one, according to that of Proverbs 3: "Want from the Lord is in the house of the wicked, but the dwellings of the just shall be blessed."

When this estate has been squandered and a person lives neither according to reason, that is, according to natural law, nor follows the written Law, nor listens to the prophets, then a severe famine sets in (for him)—not a famine of bread, but a famine of hearing the word of the Lord (Amos 8:11). And he begins to "be in want," since he does not fear the Lord but stands far from Him, whereas for those who fear the Lord "there is no want" (Ps. 34:10). Why is there no want for those who fear the Lord? Because he who fears the Lord greatly delights in His commandments, therefore glory and riches are in his house, and he rather of his own will scatters and gives to the poor (Ps. 112:1, 3, 9). So far is he from want! But whoever has gone far from God and does not have His dread countenance before his eyes will, unsurprisingly, experience need, since no Divine word is at work within him.

"He went and attached himself to one of the citizens." Whoever attaches himself is in a snare. That citizen is the prince of this world. He is sent to the farm bought by the man who excused himself from the kingdom. He feeds the swine, those into which the devil sought to enter, those he cast into the sea of the world as they lived in filth and foulness.

There are those who interpret the swine as being the flocks of demons, the husks as the lack of virtue of worthless people and the boastful words of those who cannot do good. By the empty allure of philosophy and the noisy applause for eloquence, they show ostentation rather than any usefulness. These cannot be lasting pleasures.

Therefore began he to be in want and to suffer hunger, because nothing satisfies a prodigal mind. He went away therefore, and attached himself to one of the citizens. For he who is attached, is in a snare. And that citizen seems to be a prince of the world. Lastly, he is sent to his farm which he bought who excused himself from the kingdom. (Luke 14:18.)

But he feeds those swine into whom the devil sought to enter, living in filth and pollution. (Matt. 8, Mark 2, Luke 8.)

But he desired to fill his belly with the husks. For the sensual care for nothing else but to fill their bellies.

It follows, And he went and joined himself to a citizen of that country.

(ubi sup.) One of the citizens of that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to feed swine. The swine are the unclean spirits which are under him.

And he began to be in want, and went and joined himself to a citizen of that country. Rightly he began to be in want, who abandoned the treasures of the wisdom of God, the heights of heavenly riches. But a certain citizen of that country to whom the needy joined himself is surely he who, by the merit of his perversity, is set over earthly desires, called by the Lord the prince of this world. And of whom the Apostle says: The god of this age has blinded the minds of the unbelieving (2 Cor. 4).

And he sent him into his village to feed swine. To be sent to the village is to be subjected to the desire of worldly substance. Concerning which, in another parable, someone despising spiritual banquets to which he was invited, said: I have bought a village and I need to go out and see it (Luke XIV). But to feed swine is to perform those actions in which unclean spirits rejoice.

For to be sent to the farm is to be enthralled by the desire of worldly substance. But to feed swine is to work those things in which the unclean spirits delight.

Secondly, as to the reproach of servitude, he adds: And he went and joined himself to one of the citizens of that region: now a citizen in the region of unlikeness and of sin is one who has established his permanent dwelling in sin. Among these citizens, the one and first is the devil himself; whence the Gloss: "That one of the citizens is he who, set over earthly lusts by the merit of his depravity, is called the prince of the world," according to that of John 14: "For the prince of this world comes," etc. One joins himself to this citizen when he wills to do his will in all things; which sinners do, as is indicated in 2 Maccabees 4 concerning certain ones, of whom it is said that "they desired to be like those whom they had as enemies and destroyers."

And note that it says he joined himself, because the devil does not have power except insofar as the sinner gives it to him of his own free will: whence in the person of the devil it is said in Isaiah 51: "Bow down, that we may pass over."

And because, having received power, the devil always incites man to sins, therefore he adds: And he sent him into his country estate, to feed swine. By swine are understood demons, on account of their coarseness, by reason of which, Matthew seven: "Do not give what is holy to dogs, nor cast your pearls before swine, lest perhaps they trample them under their feet." Likewise, on account of their carnality: Second Peter two: "It has happened to them according to the true proverb: The sow that was washed returns to wallowing in the mire"; and carnality does this, whence Proverbs eleven: "A golden ring in the snout of a swine, a beautiful and foolish woman," because the devil through her defiles many. Now this coarseness demons have in themselves, but carnality they suggest to others; on account of which they are also called unclean spirits: whence they are rightly akin to swine, according to that passage in Matthew eight: "If you cast us out, send us into the swine." For these swine are fed on the filth of sins, because in this alone do demons take delight; whence Ambrose says: "The food of demons is drunkenness, fornication, and things of this sort, which are alluring and incite to their own enjoyment, nor is there any other care for the dissolute than to fill their belly: whose God is their belly." Concerning these, Philippians three: "Whose God is their belly, and whose glory is in their shame, who mind earthly things." Whence these swine are fed by swinish men, in whom reigns coarseness of understanding, carnality of concupiscence, cupidity of avarice. And such men, after the manner of swine, avail for nothing whatsoever unto life, but only unto destruction: in designation of which it is said above in chapter eight, that "with a great rush the herd went into the lake and was drowned," etc.

(ut sup.) Or he who is destitute of spiritual riches, as wisdom and understanding, is said to feed swine, that is, to nourish in his soul sordid and unclean thoughts, and he devours the material food of evil conversation, sweet indeed to him who lacks good works, because every work of carnal pleasure seems sweet to the depraved, while it inwardly unnerves and destroys the powers of the soul. Food of this kind, as being swines' food and hurtfully sweet, that is, the allurements of fleshly delights, the Scripture describes by the name of husks.

"He went and joined one of the citizens of that country, who sent him to his farm to feed swine." This is the experience that comes to one who refuses to trust himself to his father but delivers himself to a stranger. He flees from a most generous provider and endures a severe judge. A deserter from affection, a refugee from fatherly love, he is assigned to the swine, sentenced to them, and given over to their service.

That is, he went far and became entrenched in malice. "He who is joined to the Lord is one spirit with the Lord," but "he who is joined to a harlot," that is, to the nature of demons, "becomes one body with her" (1 Cor. 6:17, 16), becoming entirely flesh and having no place within himself for the Spirit, like those who lived in the days of the flood (Gen. 6:3). "The citizens of that country," far from God, are without doubt demons. Having succeeded and become strong in wickedness, he "feeds swine," that is, he teaches others wickedness and a filthy life as well. For all who find pleasure in the mire of shameful deeds and material passions are swine. The eyes of swine can never look upward, having such a strange structure. This is why those who tend swine, if, having caught a pig, they cannot for a long time stop its squealing, bend its head backward and in this way reduce its squealing. Just as a person who has come upon such a spectacle as he has never seen before, when he raises his eyes (to the scene), is struck and falls silent, so the eyes of those who are raised in evil never see what is above. These are the ones fed by him who surpasses many in wickedness, such as: keepers of harlots, leaders of robbers, and publicans. For of all such people it can be said that they feed swine.

There then he feeds, who surpassed others in vice, such as are panders, arch-robbers, arch-publicans, who teach others their abominable works.

(ubi sup.) The husks then with which the swine were fed are the teaching of the world, which cries loudly of vanity; according to which in various prose and verse men repeat the praises of the idols, and fables belonging to the gods of the Gentiles, wherewith the devils are delighted. Hence when he would fain have filled himself, he wished to find therein something stable and upright which might relate to a happy life, and he could not; as it follows, And no one gave to him.

And he desired to fill his belly with the husks that the swine did eat. The husks with which he fed the swine are secular teachings, resonating with barren sweetness, from which praises of idols and myths to the gods of the nations slip through in various speech and songs, which delight demons. Hence, when he wished to be filled with these, he wanted to find something solid and true that pertained to the blessed life in such things, and he could not. For this is what he said:

And no one gave to him. But coming to himself, he said. Now, indeed, withdrawing his intention from those things which outwardly lure and deceive in vain, directing it back to the inner conscience.

It follows, And he would have filled his belly with the husks which the swine did eat. The husk is a sort of bean, empty within, soft outside, by which the body is not refreshed, but filled, so that it rather loads than nourishes.

Third, however, as regards the extreme kind of beggary, he adds: And he desired to fill his belly with the husks that the swine were eating. "The husk, as the Gloss says, is a kind of legume with noisy and empty pods, which burdens the belly more than it refreshes it." And therefore it designates the pleasures of vices, which sometimes seem to the sinner to sound like something outwardly, but inwardly are nothing; whence pleasures of this kind are compared to dreams: Isaiah twenty-nine, "As when a hungry man dreams and eats, but when he has awakened, his soul is empty; and as when a thirsty man dreams and drinks, and after he has awakened, he is still weary and thirsts, and his soul is empty: so shall be the multitude of all the nations that have fought against Mount Zion." The swine eat these husks, because, Proverbs two, "they rejoice when they have done evil and exult in the worst things." And with these pleasures, as though they were his delights, the sinner seeks and desires to be satisfied; whence concerning such persons, Job thirty: "Who gnawed in the wilderness, squalid with calamity and misery. And they chewed herbs and the bark of trees, and the root of junipers was their food." "Who rejoiced among such things and counted it a delight to be under thorns." — And because man cannot be satisfied with such things, therefore he adds: And no one gave to him; because frequently, when a sinner seeks pleasures of this kind, by the just judgment of God he loses them. Whence Hosea two, the sinful soul says: "I will go after my lovers, who give me my bread and my waters and my wool and my linen and my oil and my drink. Therefore behold, I will hedge up your way with thorns and wall it up with a barrier, and she shall not find her paths"; and after: "I will cause all her joy to cease, and her new moons, and her Sabbaths, and all her feasts." And God does this so that sinners turned away from Him through pleasures He may call back to Himself through afflictions. Whence Augustine in the book of the Confessions: "All my pleasures," he says, "You sprinkled with bitternesses, O Lord God, so that I might seek to rejoice without offense and might not find it except in You." No one therefore gives of these husks when carnal consolation is withdrawn from the sinner, so that thus at least he may return to the knowledge of God and of himself; and just as he was intoxicated through pleasure, so he may awaken through tribulation, according to that saying of Isaiah twenty-eight: "Only vexation shall give understanding to the hearing"; whence also Leviticus twenty-six: "I will send pestilence in the midst of you, and you shall be delivered into the hands of enemies." "And you shall eat and not be satisfied."

Or no one gave to him, because when the devil makes any one his own, he procures no further abundance for him, knowing him to be dead.

He wallows in their muddy fodder. The rush of the restless herd bruises and soils him so he perceives how wretched and bitter it is to have lost the happiness of peaceful life in his father's house.

This wretched one "desires to be filled" with sin, but no one gives him this satiation. For one accustomed to evil finds no satiation in it. Pleasure is inconstant, but as it comes, it departs at the same time, and this wretched one is again left with emptiness (in his soul). For sin is like "husks," having both sweetness and bitterness: it sweetens for a time, but torments forever. No one will give satiation of evil to the one who delights in it. And indeed, who will give him satiation and rest? God? But He is not with him; for one who feeds on evil goes far from God. Demons? But how will they give it, when they especially strive for there to never be rest or satiation from evil?

To whom no one gives a sufficiency of evil; for he is afar from God who lives on such things, and the devils do their best that a satiety of evil should never come.

He rightly returns to himself, because he departed from himself. For he who returns to God restores himself to himself, and he who departs from Christ rejects himself from himself.

(de Quæst. Ev. lib. ii. qu. 33.) But he returned to himself, when from those things which without unprofitably entice and seduce, he brought back his mind to the inward recesses of his conscience.

(ubi sup.) But whence could he know this who had that great forgetfulness of God, which exists in all idolaters, unless it was the reflection of one returning to his right understanding, when the Gospel was preached. Already might such a soul see that many preach the truth, among whom there were some not led by the love of the truth itself, but the desire of getting worldly profit, who yet do not preach another Gospel like the heretics. Therefore are they rightly called mercenaries. For in the same house there are men who handle the same bread of the word, yet are not called to an eternal inheritance, but hire themselves for a temporal reward.

He said: How many hired servants of my father have bread enough and to spare, and I perish here with hunger. How could he know this, being in such great oblivion of God, as all idolaters were, unless because this recollection was already of one repenting, when the Gospel was preached? Therefore, the workers of the Father have bread aboundingly, because those who strive to perform deeds worthy with a view to future recompense are daily refreshed with the nourishment of divine grace. But truly, they perish with hunger who, placed outside the house of the Father, desire to fill their bellies with husks. That is, those who, living without end, seek a blessed life in the pursuits of vain philosophy. For just as bread, which strengthens man's heart, is likened to the word of God which refreshes the mind, so too the husk, which is internally empty and externally soft, and does not refresh the body but fills it, so that it is more a burden than a benefit, is not unreasonably compared to secular wisdom, whose language is sonorous with eloquence but empty of the power of usefulness.

But he, coming to himself. After having described the prodigal son's insolence and misery, he describes here thirdly his repentance, which he describes as fully sufficient, namely as regards the humility of contrition, confession, and satisfaction.

First, therefore, as regards the humility of contrition, he says: But he, coming to himself, namely through the recognition of his own iniquity, because the pain of compunction causes one to examine the internal conscience; on account of which he says: Coming to himself, according to that passage of Isaiah forty-six: "Return, transgressors, to the heart."

The pain of compunction also causes one to consider the happiness that has been lost; on account of which he adds: He said: How many hired servants in my father's house abound in bread! That is, in the house of God they live happily and pleasantly. And note that some are evil hired servants, of whom John ten says: "But the hired servant flees, because he is a hired servant." These, even if they sometimes abound in the house of the supreme Father in material bread, yet not in spiritual bread; on account of which Matthew six says: "Amen I say to you: They have received their reward." And to such it is said in Isaiah fifty-five: "Why do you weigh out silver not for bread," etc. Others are good hired servants, of whom the penultimate chapter of Genesis says: "Issachar, a strong ass, saw that rest was good and that the land was excellent, and he bowed his shoulders." And these are they who serve for an eternal reward, and such frequently abound in the bread of faith, hope, and charity, of which above in the eleventh chapter: "Friend, lend me three loaves"; and of which in the Psalm: "I will satisfy his poor with bread."

Compunction likewise causes one to behold one's own calamity; whence he adds: But I here am perishing with hunger, namely on account of the lack of divine grace and doctrine; and this is a great calamity: Lamentations four: "Better were those slain by the sword than those killed by hunger, for these wasted away, consumed by the barrenness of the land"; and on behalf of these it is said in Lamentations two: "Lift up your hands for the souls of your little ones, who have fainted from hunger at the head of every street." From this affliction of compunction, however, the spirit is provoked and aroused; on account of which in the Psalm: "I am afflicted and humbled exceedingly; I roared from the groaning of my heart"; and there follows: "For I am ready for scourges."

Jacob led out his sheep And brought them to his father's home; A symbol for those with discernment, A parable for those with perception Is to be found in this homecoming: Let us too return to our Father's house, My brothers, and do not become captivated with desire For this transient earth —for your true city is in Eden. Blessed indeed is that person Who has seen his dear ones in its midst.

(Orat. in mul. peccat.) The younger son had despised his father when first he departed, and had wasted his father's money. But when in course of time he was broken down by hardship, having become a hired servant, and eating the same food with the swine, he returned, chastened, to his father's house. Hence it is said, And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, but I perish with hunger.

(ubi sup.) Now this prodigal son, the Holy Spirit has engraved upon our hearts, that we may be instructed how we ought to deplore the sins of our soul.

Therefore God chose these whom the world despises, because very often that contempt itself calls a person back to himself. For he who left his father and squandered prodigally the portion of substance he had received, after he began to hunger, returned to himself and said: "How many hired servants in my father's house have bread in abundance?" Indeed he had departed far from himself when he was sinning. And if he had not hungered, he would never have returned to himself, because only after he lacked earthly things did he begin to consider what he had lost of spiritual things.

(Hom. de Patre et duobus Filiis.) After that he had suffered in a foreign land all such things as the wicked deserve, constrained by the necessity of his misfortunes, that is, by hunger and want, he becomes sensible of what had been his ruin, who through fault of his own will had thrown himself from his father to strangers, from home to exile, from riches to want, from abundance and luxury to famine; and he significantly adds, But I am here perishing with hunger. As though he said; I am not a stranger, but the son of a good father, and the brother of an obedient son; I who am free and noble am become more wretched than the hired servants, sunk from the highest eminence of exalted rank, to the lowest degradation.

It was the same with the younger son who squandered his property and wasted his father's property living among prostitutes. Despite all this, he did not lose his honorable title of son. In the land of captivity, having rejected his father, he rather remembered, "How many hired servants are at this moment in my father's house who have more than enough bread, but here am I perishing from hunger." He was still a sinner. He had sinned to such an extent that he had thrown to the winds with his misdeeds the entire inheritance he had received from his father. He still called God his father. This indicates that the grace of the Spirit, which authorizes him to call God Father, did not depart from him.We are unable to employ this term of address and call God Father, except through the authority of the Holy Spirit who is within us. It is well known that those who have not yet become God's children by the holy rebirth of baptism are not authorized to use this term. They are not permitted to say, "Our Father, who art in heaven, hallowed be thy name." The apparent reason for this is that the Holy Spirit is not yet within them to give them this authorization. It is well known to all that, when they approach the holy mysteries, the newly baptized all repeat this prayer with confidence in accordance with the tradition handed down by our Lord, and then they proceed to the holy mysteries.

With time the prodigal came to himself. For as long as he lived dissolutely, he was outside himself. It is said that he squandered his substance, and rightly so: therefore he is outside himself. For whoever is not governed by reason, but lives as one without reason and drives others to unreason, that one is outside himself, and will not remain with his substance, that is, with his reason. But when someone considers what calamity he has fallen into, then he comes to himself through reflection and turning from outward wandering to repentance. By "hired servants" he probably means the catechumens, who, as not yet illumined, have not yet managed to become sons. And the catechumens, without doubt, are satisfied with spiritual bread in abundance, hearing the readings every day. And so that you may know the difference between a hired servant and a son, listen. There are three classes of those being saved. Some, as slaves, do good out of fear of judgment. David hints at this when he says: "My flesh trembles for fear of You, and I am afraid of Your judgments" (Ps. 118:120). Others are hired servants; these, it seems, are those who strive to please God out of a desire to receive good, as the same David says: "I have inclined my heart to perform Your statutes forever, to the very end" (Ps. 118:112). And the third are sons, that is, those who keep God's commandments out of love for God, of which again the same David testifies: "Oh, how I love Your law! It is my meditation all the day" (Ps. 118:97). And again: "I shall stretch out my hands to Your commandments, which I have loved" (Ps. 118:48), and not "which I have feared." And further: "Your testimonies are wonderful," and since they are wonderful, "therefore my soul keeps them" (Ps. 118:129). So then, when one who was in the class of sons, but afterwards through sin lost his sonship, sees that others enjoy Divine gifts, partake of the Divine Mysteries and of the Divine bread (and by the name "hired servants" one may understand not only the catechumens, but also in general members of the church who are not in the first rank); then he ought to say to himself these words of regret: "How many hired servants of my father have bread enough and to spare, and I perish with hunger."

"Father," it says, "I have sinned against heaven, and before you." This is the first confession before the Creator of nature, the Patron of mercy, and the Judge of guilt. Although God knows all things, he awaits the words of your confession.… Confess, so that Christ may rather intercede for you, he whom we have as an advocate with the Father. Confess, so that the church may pray for you and that the people may weep for you. Do not fear that perhaps you might not receive. The advocate promises pardon. The patron offers grace. The defender promises the reconciliation with the Father's good will to you. Believe because it is the truth. Consent because it is a virtue. He has a reason to intercede for you, unless he died for you in vain. The Father also has a reason for forgiveness, because the Father wants what the Son wants.

"I am no more worthy to be called your son." Cast down, he should not exalt himself that the merit of his humility may raise him. "Make me as one of your hired servants." He knows there is a difference between sons, friends, hired servants and slaves. You are a son through baptism, friend through virtue, hired servant through labor, and slave through fear. Friends can even come from slaves and hired servants, as it is written, "You are my friends, if you do the things that I command you. I do not now call you servants."

For the son who has the pledge of the Holy Spirit in his heart seeks not the gain of an earthly reward, but preserves the right of an heir. These are also good husbandmen, to whom the vineyard is let out. (Matt. 21:41.) They abound not in husks, but bread.

How merciful! He, though offended, disdains not to hear the name of Father. I have sinned; this is the first confession of sin to the Author of nature, the Ruler of mercy, the Judge of faith. But though God knows all things, He yet waits for the voice of thy confession. For with the mouth confession is made to salvation, since he lightens the load of error, who himself throweth the weight upon himself, and shuts out the hatred of accusation, who anticipates the accuser by confessing. In vain would you hide from Him whom nothing escapes; and you may safely discover what you know to be already known. Confess the rather that Christ may intercede for thee, the Church plead for thee, the people weep over thee: nor fear that thou wilt not obtain; thy Advocate promises pardon, thy Patron favour, thy Deliverer promises thee the reconciliation of thy Father's affection. But he adds, Against heaven and before thee.

Or by these words are signified the heavenly gifts of the Spirit impaired by the sin of the soul, or because from the bosom of his mother Jerusalem which is in heaven, he ought never to depart. But being cast down, he must by no means exalt himself. Hence he adds, I am no more worthy to be called thy son. And that he might be raised up by the merit of his humility, he adds, Make me as one of thy hired servants.

Then he shall get up, come to his father, and confess to him, "I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me like one of your hired servants."When he confesses like that, he will be considered worthy of more than that for which he prayed. His father neither takes him in like a hired servant nor treats him like a stranger. Oh no, he kisses him as a son. He accepts him as a dead man come back to life again. He counts him worthy of the divine feast and gives him the precious garment he once wore. Now there is singing and joy in the father's home. What happened is the result of the Father's grace and loving kindness. Not only does he bring his son back from death, but also through the Spirit he clearly shows his grace. To replace corruption, he clothes him with an incorruptible robe. To satisfy hunger, he kills the fatted calf. The Father provides shoes for his feet so that he will not travel far away again. Most wonderful of all, he puts a divine signet ring upon his hand. By all these things, he begets him anew in the image of the glory of Christ.

(ubi sup.) For he was lying down. And I will go, for he was a long way off. To my father, because he was under a master of swine. But the other words are those of one meditating repentance in confession of sin, but not yet working it. For he does not now speak to his father, but promises that he will speak when he shall come. You must understand then that this "coming to the father" must now be taken for being established in the Church by faith, where there may yet be a lawful and effectual confession of sins. He says then that he will say to his father, Father.

(de Quæst. Evan. l. ii. qu. 33.) But whether was this sin against heaven, the same as that which is before thee; so that he described by the name of heaven his father's supremacy. I have sinned against heaven, i. e. before the souls of the saints; but before thee in the very sanctuary of my conscience.

I will arise and go to my father and say to him: Father, I have sinned against heaven and before you. How merciful and compassionate a father he knew, who, not offended by his son, does not disdain to hear the word "father." I will arise, therefore, he says, because I have recognized that I lie down. And I will go, because I have departed far away. To my father, because I languish under the prince of swine with miserable destitution: I have sinned, however, against heaven, before the angelic spirits and holy souls, in whom the seat of God is signified. Before you truly, in the inner chamber of conscience, which the eyes of God alone could penetrate.

Secondly, as regards the humility of confession, he adds: I will arise and go to my father and say to him: Father, I have sinned against heaven, in which he confesses that he has sinned against ecclesiastical unity, which is understood by the name of heaven. For in this God dwells; the last chapter of Isaiah: "Heaven is my throne"; and in the Psalm: "The Lord is in his holy temple, the Lord's throne is in heaven." — He also confesses that he has sinned against the divine majesty; whence he adds: And before you, because all things are open to him: Hebrews four: "All things are naked and open to the eyes of him with whom we have to do." On account of which it is said in Proverbs sixteen: "All the ways of men are open to his eyes, and the Lord is the weigher of spirits."

(ubi sup.) But he returned not to his former happiness before that coming to himself he had experienced the presence of overpowering bitterness, and resolved the words of repentance, which are added, I will arise.

(ubi sup.) When he says, Before thee, he shows that this father must be understood as God. For God alone beholds all things, from Whom neither the simple thoughts of the heart can be hidden.

(ut sup.) Or by heaven in this place may be understood Christ. For he who sins against heaven, which although above us is yet a visible element, is the same as he who sins against man, whom the Son of God took into Himself for our salvation.

That is, from the fall of sin. Having left the heavenly, I sinned against it, preferring to it a contemptible pleasure, and instead of heaven, my homeland, choosing rather a land of famine. For just as one, so to speak, sins against gold who prefers lead to it, so one sins against heaven who prefers earthly things to it. For he, without a doubt, departs from the path leading to heaven. And note that when he was sinning, he committed sin as though not before God, but when he repents, he feels himself to have sinned before God.

There are three different distinct kinds of obedience. For either from fear of punishment we avoid evil and are servilely disposed; or looking to the gain of a reward we perform what is commanded, like to mercenaries; or we obey the law for the sake of good itself and our love to Him who gave it, and so savour of the mind of children.

And I am no longer worthy to be called your son. Treat me as one of your hired servants. Indeed, he does not dare to aspire to the affection of a son, who does not doubt that all things which are of the father are his own, but he desires the status of a hired servant, now willing to serve for a wage. Yet he testifies that he can merit even this only by paternal grace. Where then are the Pelagians, who trust that they can be saved by their own virtue, against the very clear sentence of truth which says: Without me, you can do nothing?

To the affection of a son, who doubts not that all things which are his father's are his, he by no means lays claim, but desires the condition of a hired servant, as now about to serve for a reward. But he admits that not even this could he deserve except by his father's approbation.

And because an offense against such great majesty deprives us of the dignity of divine filiation, he therefore confesses his own unworthiness, when he adds: Now I am not worthy to be called your son: and this indeed he confesses rightly and truly, because to be a son of God belongs to the greatest charity, according to that passage in 1 John 3: "See, brethren, what manner of charity the Father has given us, that we should be called and should be sons of God." Of this name the sinner is unworthy, because he despised his Father, according to that passage in Isaiah 1: "I have nourished and exalted sons, but they themselves have despised me."

And since it belongs to true confession not only to confess the impiety of sin and the unworthiness of the sinner, but also to implore mercy: he therefore adds: Make me as one of your hired servants.

And note that here a distinction is made between son and servant and hired servant: because a son is one who serves out of love: Galatians 4: "Because you are sons of God, God has sent the spirit of his Son" etc.; a servant, who serves out of fear: Malachi 1: "A son honors his father, but a servant shall fear his lord"; but a hired servant is one who serves out of hope of the eternal inheritance, concerning which hired servant Job 7 says: "The life of man upon earth is a warfare, and his days are like the days of a hired servant. As a servant longs for the shade, and as a hired servant awaits the end of his work, so too have I numbered for myself empty months and laborious nights."

From these things therefore it is gathered that confession ought to be true and humble, so that the gravity of sin may be recognized, the unworthiness of the sinner, and the mercy of the loving father may be implored, namely with a humble disposition, because it is said in Sirach 35: "The prayer of him who humbles himself shall penetrate the clouds." An example of this is found below in chapter 18 concerning the publican.

Christ chooses those who stand. Rise and run to the church. Here is the Father, the Son and the Holy Spirit. He who hears you pondering in the secret places of the mind runs to you. When you are still far away, he sees you and runs to you. He sees in your heart. He runs, perhaps someone may hinder, and he embraces you. His foreknowledge is in the running, his mercy in the embrace and the disposition of fatherly love. He falls on your neck to raise one prostrate and burdened with sins and bring back one turned aside to the earthly toward heaven. Christ falls on your neck to free your neck from the yoke of slavery and hang his sweet yoke upon your shoulders.

He runs then to meet thee, because He hears thee within meditating the secrets of thy heart, and when thou wert yet afar off, He runs lest any one should stop Him. He embraces also, (for in the running there is fore-knowledge, in the embrace mercy,) and as if by a certain impulse of paternal affection, falls upon thy neck, that he may raise up him that is cast down, and bring back again to heaven him that was loaded with sins and bent down to the earth. I had rather then be a son than a sheep. For the sheep is found by the shepherd, the son is honoured by the father.

(ubi sup.) For before that he perceived God afar off, when he was yet piously seeking him, his father saw him. For the ungodly and proud, God is well said not to see, as not having them before his eyes. For men are not commonly said to be before the eyes of any one except those who are beloved.

(ubi sup.) Or running he fell upon his neck; because the Father abandoned not His Only-Begotten Son, in whom He has ever been running after our distant wanderings. For God was in Christ reconciling the world unto himself. (2 Cor. 5:19.) But to fall upon his neck is to lower to his embrace His own Arm, which is the Lord Jesus Christ. But to be comforted by the word of God's grace unto the hope of pardon of our sins, this is to return after a long journey to obtain from a father the kiss of love.

Leaving those that have not strayed, the good Shepherd seeks you. If you will surrender yourself, he will not hold back. In his kindness, he will lift you up on his shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only turn to him, and while you are still afar off, he will run and embrace your neck. With loving embraces, he will enfold you, now cleansed by your repentance.… He says, "Truly I say to you that there is joy in heaven before God over one sinner who repents." If any one of those who seem to stand will bring a charge that you have been quickly received, the good Father himself will answer for you. He will say, "It is fitting that we should celebrate and be glad, for this my daughter was dead and is come to life again. She was lost and is found."

And rising up, he came to his father. To come to the father is to be established in the Church through faith, where legitimate and fruitful confession of sins already may exist.

Yet while he was still far off. And before he could understand God, but nevertheless while he already piously sought Him.

His father saw him. For the impious and proud are fittingly said to not be seen, as if not held before the eyes. For someone held before the eyes is usually said to be one who is loved.

And he was moved with mercy, and running, fell on his neck. For the father did not desert the only-begotten Son, in whom he ran and descended even to our distant wandering. Because God was in Christ, reconciling the world to Himself (II Cor. V). And the Lord Himself said: The Father dwelling in me, He does the works (John XIV). What is it, then, to fall on his neck, but to incline and humble his arm in an embrace? And to whom has the arm of the Lord been revealed? (John XII), which is indeed our Lord Jesus Christ.

And he kissed him. To be consoled by the word of God's grace unto the hope of the forgiveness of sins, that is, after long journeys remaining, to merit the kiss of charity from the father.

Third, with respect to the humility of satisfaction, he adds: And rising up he came to his father. By this rising is understood the abandonment of sin and a certain distancing from it, which is the beginning of satisfaction. For "to make satisfaction is to cut off the causes of sins and not to grant them an entrance for sinning"; whence also as a figure of this, to the young man still dead it was said above in chapter 7: "Young man, I say to you, arise," so that guilt might be abandoned. Similarly to the man crippled it was said in John 5: "Arise, take up your bed and walk," so that the consequences of sins might be left behind. Similarly to Peter shackled it was said in Acts 12: "Arise quickly," so that the occasion of sin or evil company and habit might be left behind. On account of which it is said to the sinner in Ephesians 5: "Arise, you who sleep, and rise from the dead" etc.

And because "it is too little not to do evil unless one also strives to labor in good works," there is immediately added: He came to his father, through imitation of him; John 14: "No one comes to the Father except through me." He came, I say, so that he who had previously departed through proud transgression might now come to the father through humble satisfaction, according to that passage of Isaiah 60: "All who disparaged you shall come to you and shall worship the traces of your feet," etc. Everyone who thus comes is by God drawn: John 6: "No one comes to me unless my Father has drawn him"; and the one so drawn is aided; Job 23: "Who will grant me that I may know and find him and come even to his throne?"; and the one so aided is received: John 6: "Him who comes to me, I will not cast out."

But when he was yet a long way off. After having described the insolence, misery, and penitence, here in the fourth place is described the mercy of the loving father. This part is divided into two. In the first of which is described the mercy of the loving father in accepting the conversion of the sinner: second, in placating the indignation of the obedient one, at the passage: But his elder son was etc.

The mercy, moreover, accepting the conversion of the prodigal son, the Evangelist manifests with respect to a threefold act, namely first, in receiving the unworthy one; second, in clothing the naked one, at the passage: But the father said to his servants: third, in refreshing the famished one, at the passage: And bring the fatted calf. For this is the order of the restoration of the soul through the gift of paternal mercy: that first it is received into the benignity of grace; second, it is clothed with the garment of justice; third, it is refreshed with the sweetness of joy and interior gladness. Concerning the mercy, therefore, receiving the unworthy one, two things are introduced, namely the clemency of the father receiving and the reverence of the son accusing himself.

First, therefore, with respect to the clemency of the father receiving, he says: But when he was yet a long way off, on account of the fault that distances one from God: the Psalm: "Far from my salvation are the words of my offenses"; and again: "Salvation is far from sinners, because they have not kept your justifications."

His father saw him and was moved with compassion, by pouring in prevenient grace, concerning which regard, below in chapter 22: "The Lord looked upon Peter"; "and going out, Peter wept bitterly." And concerning this, Exodus 3: "I have seen the affliction of my people who are in Egypt, and I have descended to deliver them." The Prophet sought this regard when he said: "See my humility and my labor and forgive all my offenses"; and again: "Look upon me and have mercy on me," etc.

And running to him, he fell upon his neck, through concomitant grace: as if to say: he embraced him, according to that passage of Song of Songs chapter two: "His left hand is under my head, and his right hand shall embrace me"; and this is through concomitant grace, which assists in bearing the yoke of the divine law. Whence Ambrose says: "Upon the neck of his son he fell, while he placed upon him the light yoke of love". For this yoke assists in bearing the burden. The embrace of the divine arm is the humanity of the incarnate Word; whence the Gloss says: "He humbled his arm, that is, his Son, into the embrace of the one returning"; concerning which arm it is said in the Psalm: "His right hand and his holy arm have wrought salvation for him". And through this embrace the chains of sins are loosed, according to that passage of Isaiah chapter fifty-two: "Loose the chains of your neck, O captive daughter of Zion". And he kissed him, through grace, namely subsequent: for a kiss is a sign of love and peace. Whence Bede says: "The one returning receives the kiss of charity from the father, when through grace he is assured of pardon", according to that passage of Ephesians chapter one: "In whom believing, you were sealed with the Holy Spirit of promise, who is the pledge of our inheritance". This kiss of love and peace the bride seeks in Song of Songs chapter one: "Let him kiss me with the kiss of his mouth, for better are" etc. In this there appears an exceeding affection of loving-kindness, by which God the Father shows to the returning sinner the greatest sign of love. And through this God the Father knows whether we are his children, when we willingly kiss him through mutual love: Genesis chapter twenty-seven: "Come near to me and give me a kiss, my son; and he drew near and kissed him"; and it follows that "he blessed him": because the fullness of blessing proceeds from this kiss. Whence in the Psalm: "You have blessed, O Lord, your land"; and it is added: "Mercy and truth have met each other; justice and peace have kissed". The origin of this kiss is in the incarnate Word, in whom there is the union of the highest love and the joining of a twofold nature, through which God kisses us and we kiss God in return, according to that passage of Song of Songs chapter eight: "Who will give you to me as my brother, that I may find you outside and kiss you, and now no one may despise me" etc.

In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England. I did not then see what is now the most shining and obvious thing; the Divine humility which will accept a convert even on such terms. The Prodigal Son at least walked home on his own feet. But who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape?

His meditating confession so won his father to him, that he went out to meet him, and kissed his neck; for it follows, and ran, and fell on his neck, and kissed him. This signifies the yoke of reason imposed on the mouth of man by Evangelical tradition, which annulled the observance of the law.

(Hom. 14. in Ep. Rom.) Who after that he said, I will go to my father, (which brought all good things,) tarried not, but took the whole journey; for it follows, And he arose, and came to his father. Let us do likewise, and not be wearied with the length of the way, for if we are willing, the return will become swift and easy, provided that we desert sin, which led us out from our father's house. But the father pitieth those who return. For it is added, And when he was yet afar off.

(Hom. 10. in Ep. Rom. Greg. ubi sup.) Now the father perceiving his penitence did not wait to receive the words of his confession, but anticipates his supplication, and had compassion on him, as it is added, and was moved with pity.

(Hom. de Patre et duob. Fil.) For what else means it that he ran, but that we through the hindrance of our sins cannot by our own virtue reach to God. But because God is able to come to the weak, he fell on his neck. The mouth is kissed, as that from which has proceeded the confession of the penitent, springing from the heart, which the father gladly received.

"He fell on his neck and kissed him." This is how the father judges and corrects his wayward son and gives him not beatings but kisses. The power of love overlooked the transgressions. The father redeemed the sins of his son by his kiss, and covered them by his embrace, in order not to expose the crimes or humiliate the son. The father so healed the son's wounds as not to leave a scar or blemish upon him. "Blessed are they," says Scripture "whose iniquities are forgiven, and whose sins are covered."

The father runs out from far away. "When we were still sinners, Christ died for us." The Father runs out. He runs out in his Son, when through him he descends from heaven and comes down on earth. "With me," the Son says, "is he who sent me, the Father." He "fell upon his neck." He fell, when through Christ the whole divinity came down as ours and rested in human nature. When did he kiss him? When "mercy and truth have met each other, justice and peace have kissed."

In the case of the prodigal son, it is the patience of his father that welcomes, clothes, feeds and finds an excuse for him in the face of the impatience of his angry brother. The one who perished is rescued, because he embraced repentance. Repentance is not wasted because it meets up with patience!

We must not only desire what is pleasing to God, but also carry it out in actual deed. You have now seen the warm repentance; behold also the father's compassion. He does not wait for the son to reach him, but himself hastens to meet him and embraces him. For being Father by nature, God is also Father by goodness. He wholly embraces the whole son, so as to unite him with Himself from every side, as it is said: "and the glory of the Lord shall be your rear guard" (Isa. 58:8). Before, when the son was himself withdrawing, it was also time for the father to withdraw from the embrace. But when the son drew near through prayer and conversion, then it became fitting to embrace him as well. The father "fell on his neck," showing that the neck, formerly disobedient, had now become obedient, and "kissed him," signifying reconciliation and sanctifying the mouth of the one formerly defiled, as a kind of vestibule, and through it sending sanctification inward as well.

But if any one returns, and shows forth the fruit of repentance, then do ye receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, "I have sinned against Heaven, and before thee, and am no more worthy to be called thy son;" the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Do thou therefore, O bishop, act in the same manner. And as thou receivest an heathen after thou hast instructed and baptized him, so do thou let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers.

But already planted in the Church, he begins to confess his sins, nor says he all that he promised he would say. For it follows, And his son said unto him, &c. He wishes that to be done by grace, of which he confesses himself unworthy by any merits of his own. He does not add what he had said, when meditating beforehand, Make me as one of thy hired servants. For when he had not bread, he desired to be even a hired servant, which after the kiss of his father he now most nobly disdained.

And the son said to him: Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Now he begins, established in the Church, to confess his sins, and he does not say all he had promised to say, but only up to this: I am not worthy to be called your son. For he desires to become through grace what he confesses himself unworthy to be through merits. He did not add what he had said in that meditation: Make me like one of your hired servants. For when he lacked bread, he even desired to be a hired servant. Which, after his father's kiss, he most generously now disdains. For he understands that there is no small distinction between a son, a hired servant, and a slave. Namely, a slave is one who still, through fear of hell or the presence of laws, abstains from vices; a hired servant, who by hope and desire for the kingdom of heaven; a son, by affection for goodness itself and love of virtues. In the consummation of these three virtues, the blessed Apostle, summarizing all salvation, says: Now, he says, faith, hope, and charity remain, these three. But the greatest of these is charity. For faith is that which, through fear of future judgment and punishments, causes one to turn away from the contamination of vices. Hope, which calling our mind away from present things, by the expectation of heavenly rewards, despises all pleasures of the body. Charity, which lighting us up with the ardor of the mind towards the death of Christ and the fruit of spiritual virtues, makes us detest with complete hatred whatever is contrary to them. Therefore, the prodigal, after coming to his senses, feared the punishments of dire famine, and as if now made a slave, even thinking of the state of a hired servant from the reward, desires it. But the father, running to meet him, not content with granting lesser things, hastily passing through both stages, restores him to the former dignity of sons, and now makes him think not of the reward of a hireling, but of the inheritance of a parent.

Second, with respect to the reverence of the son accusing himself he adds: And the son said to him: Father, I have sinned against heaven, namely through contempt of the Majesty presiding over all things: Job 11: "It is higher than heaven, and what will you do? It is deeper than hell, and how will you know?"; and 22: "Do you not know that God is higher than heaven?" etc. Against heaven therefore he sins who despises the God of heaven: whence it is said in 1 Ezra 9: "My iniquities are multiplied above my head, and our offenses have grown up even to heaven," etc. And before you, through contempt of the Truth beholding all things: Ecclesiasticus 23: "The eyes of the Lord are far more bright than the sun, looking about all the ways of men and the depth of the abyss, and beholding all hearts into hidden parts. For to the Lord our God, before they were created, all things are known; so also after their completion he beholds all things"; the Psalm: "Against you alone have I sinned, and done evil before you." - Now I am no longer worthy to be called your son, on account of contempt of the Goodness providing for all things: Wisdom 12: "But you, Lord of power, judge with tranquility and with great reverence dispose of us. For it is at your disposal, whenever you will, to act. But you have taught your people that one must be just and humane, and you have made your children of good hope, because in judging you grant a place for repentance from sins." Because therefore I have despised this supreme goodness, whose office it is to give "the spirit of adoption of sons," according to that passage in Romans 8: "You have not received the spirit of servitude again in fear, but the spirit of adoption of sons"; whose office it also is to regenerate through water and the Holy Spirit into the kingdom of the sons of God, according to that passage in Colossians 1: "He has delivered us from the power of darkness and transferred us into the kingdom of the Son of his love": now I am no longer worthy to be called your son.

And note that although the father runs to meet him, clasps his neck in an embrace, although he receives him with a kiss, nevertheless the true penitent never forgets his sin, according to that verse of the Psalm: "For I am ready for scourges, and my sorrow is continually before me. For I will declare my iniquity and will think upon my sin." Although he acknowledges this, he nonetheless yearns for perfect charity. And therefore he does not here seek mercenary love, as he did above, when he did not yet have infused grace. But now, fully turned back to the father, as one truly penitent he commends and entreats divine grace: and this is what the Gloss says: "He wills," it says, "to become through grace what he confesses himself unworthy of by merit," as that penitent asked in the last chapter of 2 Chronicles: "Now I bend my knees before you, imploring your goodness. I have sinned, Lord, and I acknowledge my iniquity: I ask and beseech you: Lord, forgive me, and do not destroy me together with my iniquities, nor reserve evils for me forever, for you will save me, unworthy as I am, according to your great mercy, and I will praise you always, all the days of my life; for the host of heaven praises you, and yours is the glory forever and ever."

He now comes back to his Father and cries, "Father, I have sinned against heaven and before you." Every day in its prayer, the church testifies that the younger son has returned to his Father's house and is calling God his Father. [The church] prays, "Our Father, who art in heaven," "I have sinned against heaven and before you."

Or the robe is the cloke of wisdom, by which the Apostle covers the nakedness of the body. But he received the best wisdom; for there is one wisdom which knew not the mystery. The ring is the seal of our unfeigned faith, and the impression of truth; concerning which it follows, And put a ring on his hand.

(de Quæst. Ev. l. ii. q. 33.) Or the best robe is the dignity which Adam lost; the servants who bring it are the preachers of reconciliation.

And the father said to his servants: Quickly bring the first robe, and put it on him. The first robe is the garment of innocence, which man, well created, received but lost when poorly persuaded, when after the fault of transgression he recognized himself to be naked, and with the glory of immortality lost, he took on the skin, that is, a mortal garment. The servants who bring it are the preachers of reconciliation. For they bring forth the first robe when they assure mortal and earthly men that they will be elevated, so that they may not only be citizens of angels but also heirs of God and co-heirs with Christ.

And put a ring on his hand, and shoes on his feet. The ring is either the seal of sincere faith, by which all promises are inscribed with a certain impression in the hearts of believers, or the pledge of those nuptials by which the Church is espoused. And it is well that the ring is given on the hand so that faith may shine through works, and works may be strengthened by faith. But shoes on the feet announce the duty of evangelizing, so that the course of the mind tending to celestial things, may be preserved and kept clean from the contagion of earthly matters, and fortified by the examples of the former ones, may safely tread upon serpents and scorpions. Therefore, the hands and feet, that is, the work and the course, are adorned. The work so that we may live rightly; the course, so that we may hasten to eternal joys. For we do not have a lasting city here, but we seek the one to come (Hebrews 13).

That is, his working, that by works faith may shine forth, and by faith his works be strengthened.

But the father said to his servants. After the father's mercy in receiving the unworthy one has been shown, there is here subjoined mercy in clothing the naked. And since the sinner is stripped of the garment of interior purity and the adornment of exterior uprightness, therefore with respect to these two things he shows that the prodigal son is restored through the father's mercy.

First, therefore, with respect to the garment of interior purity, he says: But the father said to his servants: Quickly bring forth the first robe and clothe him. The first robe is the garment of interior purity, with which our mind ought to be clothed and with which it was clothed from the beginning of its creation. Whence Bede says: "The first robe is the garment of innocence in which the first man was created: but after the fall he knew himself to be naked and took on a garment of skins, that is, a mortal covering." Concerning this garment of purity it is said in Apocalypse 3: "That you may be clothed in white garments, and the shame of your nakedness may not appear." With these garments one is clothed who keeps himself in purity through the help of divine grace, according to that passage in Apocalypse 3: "You have a few names in Sardis who have not defiled their garments; and they shall walk with me in white, for they are worthy." This garment of purity, moreover, is given through the reception of the Sacraments, namely of baptism, which washes away all stains, as a sign of which the baptized person is clothed in a white garment; and also of penance, which "strives to restore one to the purity of baptism," as Augustine says. And because this dispensation of the Sacraments is carried out through the diligence of ministers, therefore it is said that the father said to the servants, that is, to the ministers. For thus he said in John 20: "Receive the Holy Spirit: whose sins you shall forgive," etc.

Second, as regards the adornment of outward propriety, there is added: And put a ring on his hand, signifying the beauty of modesty: for a ring on the hands signifies betrothal through chaste love. From this we understand that he bears a ring on his hand who preserves modesty in his works. This modesty, even though it appears in the integrity of the flesh, consists chiefly in the integrity of faith, according to that passage in Second Corinthians 11: "I have espoused you to one husband, to present you as a chaste virgin to Christ." Hence the ring is the seal of faith, by which the soul is pledged, so that its works may be pleasing to Christ: because, Hebrews 11, "without faith it is impossible to please God." Therefore blessed Agnes also said: "With the ring of His faith He has pledged me." But then the ring is on the hand when faith shines forth in action: because, James 2, "faith without works is dead." Hence the Gloss of Ambrose: "A ring, that is, the seal of faith, by which the promises are sealed in the hearts of the faithful: put it on his hand, that is, in action, so that through works faith may shine forth, and through faith works may be confirmed." As a figure of this, Genesis 41, "Pharaoh took the ring from his hand and gave it into the hand of Joseph."

And because it does not suffice that one be modest in his works unless he also be obedient and humble, therefore he adds: And sandals on his feet, signifying namely the readiness of obedience; for he who is shod is ready to journey: on account of which, Ephesians 6: "Having your feet shod in the preparation of the Gospel of peace." But this obedience is most pleasing when it proceeds from filial affection: Song of Songs 7: "How beautiful are your steps in sandals, O daughter of the prince!" And because no one is fit to pass "from this world to the Father" unless he has the readiness of obedience: therefore in the eating of the paschal lamb this form is given, Exodus 12: "You shall gird your loins and have sandals on your feet, holding staffs in your hands, and you shall eat in haste: For it is the Passover, that is, the passing of the Lord."

And this obedience is especially required in preachers by the example of Christ and the Saints: Isaiah fifty-two: "How beautiful upon the mountains are the feet of him who announces and preaches peace, who announces salvation, who says to Zion: The Lord shall reign!" Whence Bede: "Sandals on the feet, that is, fortify the examples of those who came before in the office of preaching, so that his work may be adorned by living well and his course by preparing for eternal things." Whence, because sandals are made from the skins of dead animals, and through this they can signify the examples of the Fathers, as Bede says here in the Gloss, therefore it is said that they are given for the feet. Because they can signify the oldness of sin, therefore it is said to Moses in Exodus three: "Take the sandals from your feet"; and above in the tenth chapter: "Do not carry either a purse or sandals." Whence above he speaks of sandals in the literal sense, but here through a parabolic similitude.

Thus it was, too, that God formed man at the first, because of His munificence; but chose the patriarchs for the sake of their salvation; and prepared a people beforehand, teaching the headstrong to follow God; and raised up prophets upon earth, accustoming man to bear His Spirit [within him], and to hold communion with God: He Himself, indeed, having need of nothing, but granting communion with Himself to those who stood in need of it, and sketching out, like an architect, the plan of salvation to those that pleased Him. And He did Himself furnish guidance to those who beheld Him not in Egypt, while to those who became unruly in the desert He promulgated a law very suitable [to their condition]. Then, on the people who entered into the good land He bestowed a noble inheritance; and He killed the fatted calf for those converted to the Father, and presented them with the finest robe. Thus, in a variety of ways, He adjusted the human race to an agreement with salvation.

(non occ.) The father does not direct his words to his son, but speaks to his steward, for he who repents, prays indeed, but receives no answer in word, yet beholds mercy effectual in operation. For it follows, But the father said unto his servants, Bring forth the best robe, and put it on him.

(ubi sup.) Or he orders the ring to be given, which is the symbol of the seal of salvation, or rather the badge of betrothment, and pledge of the nuptials with which Christ espouses His Church. Since the soul that recovers is united by this ring of faith to Christ.

(Hom. de Patre et duobus Filiis.) Or he bids them put shoes on his feet, either for the sake of covering the soles of his feet that he may walk firm along the slippery path of the world, or for the mortification of his members. For the course of our life is called in the Scriptures a foot, and a kind of mortification takes place in shoes; inasmuch as they are made of the skins of dead animals. He adds also, that the fatted calf must be killed for the celebration of the feast. For it follows, And bring the fatted calf, that is, the Lord Jesus Christ, whom he calls a calf, because of the sacrifice of a body without spot; but he called it fatted, because it is rich and costly, inasmuch as it is sufficient for the salvation of the whole world. But the Father did not Himself sacrifice the calf, but gave it to be sacrificed to others. For the Father permitting, the Son consenting thereto by men was crucified.

"Give him a ring for his finger." The father's devotion is not content to restore only his innocence. It also brings back his former honor. "And give him sandals for his feet." He was rich when he departed, but how poor he has returned! Of all his substance, he does not even bring back shoes on his feet! "Give him sandals for his feet" that nakedness may not disgrace even a foot and that he may have shoes when he returns to his former course of life.

"He gave the best robe," that which Adam lost, the everlasting glory of immortality. "He put a ring upon his finger." That is the ring of honor, the title of liberty, the outstanding pledge of the spirit, the seal of the faith, and the dowry of the heavenly marriage. Hear the apostle: "I engaged you to one spouse, that I might present you a chaste virgin to Christ." "And sandals on his feet, etc." This is so that his feet might be in shoes when he preached the gospel, for "how beautiful are the feet of those who preach the gospel of peace."

By "servants" you can understand Angels, since they are ministering spirits sent forth to minister for those worthy of salvation (Heb. 1:14). For they clothe the one turning from wickedness in the "best robe," that is, either in the former robe of incorruption which we wore before sin, or in a robe better than all others, such as the robe of baptism. For it is the first to be put on me, and through it I take off the garment of indecency. By "servants" you can also understand Angels because they minister in all that is accomplished for our sake, and because we are sanctified through their mediation. By "servants" you can also understand priests, since they clothe the one who turns through baptism and the word of teaching and put on him the first robe, that is, Christ Himself. For all of us who were baptized into Christ have put on Christ (Gal. 3:27). And He gives "a ring for his hand," that is, the seal of Christianity, which we receive through deeds. For the hand is a sign of activity, and the ring is a sign of a seal. Thus, one who has been baptized, and in general one who turns away from wickedness, must have on his hand, that is, upon his entire active power, the seal and mark of a Christian, so that he may show how he has been renewed according to the image of his Creator. Or alternatively: by "ring" you may understand the pledge of the Spirit. I would put it this way: God will give the most perfect blessings when their time comes, but now, as an assurance, as it were in the form of a pledge of future blessings, He gives us gifts of this kind: to some the gift of working miracles, to others the gift of teaching, and to others some other gift. Receiving these gifts, we firmly hope for the attainment of the most perfect ones as well. Sandals are given "for the feet" so that they may be preserved both from scorpions, that is, from sins seemingly small and hidden, as David says (Ps. 19:12), yet nonetheless deadly, and from serpents, considered obviously harmful, that is, from sins. And in another way: to the one deemed worthy of the first robe, sandals are given as a sign that God makes him ready to preach the gospel and to serve for the benefit of others. For the distinguishing quality of a Christian is to be useful to others.

By the servants (or angels) you may understand administering spirits, or priests who by baptism and the word of teaching clothe the soul with Christ Himself. For as many of us as have been baptized in Christ have put on Christ. (Gal. 3:27.)

The Father rejoices "because my son was dead and has come to life again. He was lost and is found." "He who was, is lost." He, who was not, cannot be lost. The Gentiles are not, the Christian is, according as it is written above that, "God has chosen things that are not, that he might bring to nothing things that are." It is also possible to understand here the likeness of the human race in one man. Adam was, and we were all in him. Adam was lost, and all were lost in him.

Rightly the flesh of the calf, because it is the priestly victim which was offered for sin. But he introduces him feasting, when he says, Be merry; to show that the food of the Father is our salvation; the joy of the Father the redemption of our sins.

He is dead who was. Therefore the Gentiles are not, the Christian is. Here however might be understood one individual of the human race; Adam was, and in him we all were. Adam perished, and in him we all have perished. Man then is restored in that Man who has died. It might also seem to be spoken of one working repentance, because he dies not who has not at one time lived. And the Gentiles indeed when they have believed are made alive again by grace. But he who has fallen recovers by repentance.

(ut sup.) Or the ring on the hand is a pledge of the Holy Spirit, because of the participation of grace, which is well signified by the finger.

(ubi sup.) But the shoes on the feet are the preparation for preaching the Gospel, in order not to touch earthly things.

(ubi sup.) Or, the fatted calf is our Lord Himself in the flesh loaded with insults. But in that the Father commands them to bring it, what else is this but that they preach Him, and by declaring Him cause to revive, yet unconsumed by hunger, the bowels of the hungry son? He also bids them kill Him, alluding to His death. For He is then killed to each man who believes Him slain. It follows, And let us eat.

And bring the fattened calf and kill it. The fattened calf is likewise the Lord, but according to the flesh. And well fattened, because his flesh is so richly endowed with spiritual virtue that it suffices for the salvation of the whole world to send forth a sweet odor, namely the aroma of sacrifice, to God, and to intercede for all. However, to bring the calf and kill it is to preach Christ and to intimate his death. Then indeed it is as if he is freshly killed for each one of us when we believe he was killed. Then his flesh is eaten when the sacrament of his passion is received by the mouth for cleansing, and thought of by the heart for imitation. And let us eat and celebrate, because this my son was dead and has come to life again, he was lost and has been found. Not only the son who comes to life and is found again, but even the father and his servants, are feasted on the sacred flesh of the calf that was slain for the son, because the father's food is our salvation, and the father's joy is the remission of our sins. Nor is it only that of the Father, and the Son, and the Holy Spirit. For just as there is one will and operation in the divinity, so too there is one delight of the holy and undivided Trinity. Hence blessed Abraham, receiving three angels as guests, is recorded to have slain a most tender and best calf, and offered it to them to feast with milk, bread, and butter. Because whoever desires to refresh the blessed Trinity with the services of right devotion, that is, to gladden it, ought also to celebrate with the sincerity of a pious confession the death of the only-begotten Son of God in the flesh, who is one person in the same Trinity. And it is to be noted that before the first robe, before the ring, before the shoes are granted, thus afterward the calf is sacrificed, because unless each person puts on the hope of the first immortality, unless he fortifies himself with the works of faith with a ring, unless he preaches the same faith by piously confessing it, he cannot partake in the heavenly Sacraments.

And bring the fatted calf. After the mercy in receiving the unworthy and clothing the naked, there is added here the mercy in refreshing the hungry. And this in right order, because after the remission of sins and the clothing with virtues there follows the delight of divine pleasures, which arises from a twofold consideration, namely from the consideration of our Savior and of the saved man.

First, therefore, with regard to the consideration of our Savior Christ, he says: Bring the fatted calf and kill it. This fatted calf is Christ slain for us, who is set before us in the Sacrament of the altar as the sweetest food. Christ, moreover, is called a calf because he was offered for sins: Leviticus one: "He shall immolate the calf before the Lord, and the sons of Aaron the priests shall offer his blood, pouring it around the circuit of the altar, which is before the door of the tabernacle." He is called fatted, moreover, because he is filled with all good things and most sweet for spiritual food; whence the Gloss: "Christ is the fatted calf, rich in every spiritual virtue, so as to suffice for the salvation of the whole world." Concerning this, in a figure, in Genesis eighteen, about the banquet made by Abraham for the Angels, it is said that "Abraham ran to the herd and brought from there a most tender and excellent calf." This calf the servants of Christ bring and kill, when they immolate him on the altar for the salvation of sinners and set him before us as food; whence the Gloss: "Christ is always immolated for believers." Or he is then brought and killed, when his death and the Sacrament of the altar are recalled to memory by the preacher for sustenance and food; whence Bede: "Preach that Christ was born and make known his death, so that he may both believe in his heart that Christ was slain by imitating him, and receive with his mouth the Sacrament of the Passion for amendment." Whence, even though all Christians have refreshment in the Passion of Christ, those are especially delighted who through it see themselves snatched and freed from greater evils and dangers and sins.

And therefore he adds: And let us eat and feast, not at a carnal banquet, of which the impious say: "Let us eat and drink, for tomorrow we shall die," according to what Isaiah says in the twenty-second chapter; but at a spiritual one, of which First Corinthians 5: "Christ our Passover has been sacrificed. Therefore let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth"; of which Song of Songs 5: "Eat, O friends, and drink; be inebriated, dearest ones."

In this banquet Christ is the food, the guest, and the steward, because he himself delights with us, and we with him, and this by his own doing: Revelation 3: "Behold, I stand at the door and knock. If anyone shall open to me, I will enter in and dine with him, and he with me."

But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son.

Hence the Word has with deep perception called the souls of the prophets concubines, because He did not espouse them openly, as He did the Church, having killed for her the fatted calf.

"And he killed for him the fattened calf." About that David sang: "And it shall please God better than a young calf, that brings forth horns and hoofs." The calf was slain at this command of the Father, because the Christ, God as the Son of God, could not be slain without the command of his Father. Listen to the apostle: "He who has not spared even his own son but has delivered him for us all." He is the calf who is daily and continually immolated for our food.

Therefore the apostate withal will recover his former "garment," the robe of the Holy Spirit; and a renewal of the "ring," the sign and seal of baptism; and Christ will again be "slaughtered; " and he will recline on that couch from which such as are unworthily clad are wont to be lifted by the torturers, and cast away into darkness, -much more such as have been stripped.

Who is the "fatted... calf," slain and eaten, is not difficult to understand. He is, without doubt, the true Son of God. Since He is Man and took upon Himself flesh, by nature irrational and beast-like, though He filled it with His own perfections, He is therefore called the Calf. This Calf did not experience the yoke of the law of sin, but is a "fatted" Calf, since He was foreordained for this Mystery "before the foundation of the world" (1 Pet. 1:20). Perhaps what remains to be said will seem far-fetched, but let it be said nonetheless. The Bread which we break, in its outward form consists of wheat, and therefore may be called fattened with wheat, while on the spiritual side it is Flesh, and therefore may be called a Calf, and thus One and the Same is both the Calf and the fatted one.

(ubi sup.) Those banquets are now celebrated, the Church being enlarged and extended throughout the whole world. For that calf in our Lord's body and blood is both offered up to the Father, and feeds the whole house.

And they began to celebrate. These feasts and festivities are now celebrated, extended and spread throughout the world by the Church. For indeed that calf is offered in the body and blood of the Lord, both to the Father, and it feeds the whole household.

Secondly, as regards the consideration of the man who is saved, he adds: Because this my son was dead, through sin, which makes men dead: Psalm: "The dead shall not praise you, O Lord"; and again John 8: "You shall die in your sin." And has come back to life, through repentance: Ephesians 5: "Rise, you who sleep, and arise from the dead, and Christ shall enlighten you"; and Psalm: "You shall take away their spirit, and they shall fail." "Send forth your spirit," etc. Was lost, through the loss of justice: Romans 2: "Those who have sinned without the Law shall perish without the Law"; and Second Peter 2: "They shall perish in their corruption, receiving the wages of their injustice." And is found, through the recovery of grace, according to that saying in Job 33: "I have found that whereby I may be merciful to him." And the Lord does this when he pours his grace into the soul: Psalm: "I have found David my servant; with my holy oil I have anointed him."

And because all ought to rejoice at this, therefore he adds: And they all began to eat and feast. Bede: "Not only is the son refreshed, for whom the calf was killed, but also the father and his servants, because the refreshment of God and the Saints is the salvation of sinners." As a figure of this it is said in Deuteronomy 16: "You shall feast at your festival, you and your son and your daughter and your servant and your handmaid, and also the Levite, the stranger and the orphan and the widow who are within your gates," etc.

(ut sup.) For the father himself rejoices in the return of his son, and feasts on the calf, because the Creator, rejoicing in the acquisition of a believing people, feasts on the fruit of His mercy by the sacrifice of His Son. Hence it follows, For this my son was dead, and is alive again.

So then, everyone who repents and becomes a son of God, and especially one who is restored and generally cleansed from sin, partakes of this fatted Calf and becomes a cause of joy for the Father and His servants, the Angels and priests: "For he was dead and is alive again, was lost and is found." In the sense that he remains in evil, he "was dead," that is, without hope, but in the sense that human nature is easily inclined and can turn from wickedness to virtue, he is called "lost." For the word "lost" is milder than "dead."

As then with respect to the condition of his sins, he had been despaired of; so in regard to human nature, which is changeable and can be turned from vice to virtue, he is said to be lost. For it is less to be lost than to die. But every one who is recalled and turned from sin, partaking of the fatted calf, becomes an occasion of joy to his father and his servants, that is, the angels and priests. Hence it follows, And they all began to be merry.

But the younger son, that is the Gentile people, is envied by Israel as the elder brother, the privilege of his father's blessing. Which the Jews did because Christ sat down to meat with the Gentiles, as it follows; And he was angry, and would not go in, &c.

(ubi sup.) The elder son is the people of Israel, not indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and the Prophets, choosing to work earthly things. But coming from the field he began to draw nigh to the house, that is, the labour of his servile works being condemned by the same Scriptures, he was looking upon the liberty of the Church. Whence it follows; And as he came and drew nigh to the house, he heard music and dancing; that is, men filled with the Holy Spirit, with harmonious voices preaching the Gospel. It follows, And he called one of the servants, &c. that is, he takes one of the prophets to read, and as he searches in it, asks in a manner, why are those feasts celebrated in the Church at which he finds himself present? His Father's servant, the prophet, answers him. For it follows; And he said unto him, Thy brother is come, &c. As if he should say, Thy brother was in the farthest parts of the earth, but hence the greater rejoicing of those who sing a new song, because His praise is from the end of the earth; (Is. 42:10.) and for his sake who was afar off, was slain the Man who knows how to bear our infirmities, for they who have not been told of Him have seen Him. (See Isa. 53:4; 52:15.)

But his elder son was in the field. The elder son is the people of Israel who, although he did not go into the distant land, is said not to have stayed at home, but in the field, because the same people neither forsook the Creator to the point of worshipping idols, nor penetrated into the depths of the law they had received, but content with merely the letter of the law, they were accustomed both to work and hope for outward and earthly things, hearing through the prophet: "If you are willing and obedient, you shall eat the good of the land" (Isaiah 1).

And as he came and drew near to the house, he heard music and dancing. The son draws near to the house when those more considerate among the Israelites (for many such were found among them, and often are found) condemn the labor of servile works and from the same Scriptures consider the freedom of the Church. He hears music and dancing, that is, those filled with the Spirit preaching the Gospel with harmonious voices, to whom it was said: "I beseech you, brethren, that you all speak the same thing" (1 Cor. 1), and of those living in harmony, being of one soul and heart in the praises of God.

While the Scribes and Pharisees were murmuring about His receiving sinners, our Saviour put three parables to them successively. In the two first He hints at the joy He has with the angels in the salvation of penitents. But in the third He not only declares His own joy and that of His angels, but He also blames the murmurings of those who were envious. For He says, Now his elder son was in the field.

Now his son was etc. After he showed the mercy of the loving father in accepting the conversion of the penitent, here secondly he shows his mercy in appeasing the indignation of the obedient son. Now this part is divided into two. In the first of which is expressed the impatience of the son in conceiving indignation; secondly, the clemency of the father in appeasing the indignation, at the words: His father therefore went out etc.

Concerning the impatience of the indignant son, the Evangelist introduces three things from which that indignation drew its origin, namely the difficulty of labor endured, the solemnity of joy heard, and the liberality of the paternal benefit judged: from the consideration of which that elder son fell into indignation.

First, therefore, with regard to the difficulty of labor endured, he says: Now his elder son was in the field. This elder son is said to be the one who is more mature in conduct, more conformed to the father and more obedient; because, Wisdom 4, "the understanding of a man is gray hairs, and the age of old age is a life unspotted." And because a good life is never idle, therefore he says that he was in the field, namely to labor, so that he could say that word of Zechariah 13: "I am a husbandman, for Adam has been my example from my youth." Hence he labored in the field according to the counsel of the Wise Man, Proverbs 12, "He who tills his land shall be filled with bread"; and Proverbs 24: "Prepare your work outside and diligently cultivate your field"; because thus it was said to man in Genesis 3: "In the sweat of your face you shall eat your bread."

Second, with regard to the solemnity of joy heard, he adds: And when he came and drew near to the house, he heard music and dancing. By this house is understood the congregation of the just: the Psalm: "God in his holy place, God who makes those of one manner to dwell in a house"; and 1 Timothy 3: "That you may know how you ought to conduct yourself in the house of God, which is the Church of the living God, the pillar and ground of truth." In this house music and dancing are heard through concordant joy with regard to the interior and exterior conformity of conduct, hearts, and words. "For symphony is the concord and collection of any sounds whatsoever," and it designates the joy that comes from concord of hearts. Hence also Ambrose: "Symphony is the undivided concord of diverse ages and virtues, as of various strings, according to what is said in Acts 4: The multitude of believers was of one heart and one soul." "A chorus indeed is a collection of voices" and signifies the joy that comes from concord of voices and words in preaching and praising God, according to that word of the Prophet in the Psalm: "Praise her with timbrel and chorus," and this is in the holy Church: 1 Corinthians 1: "I beseech you that you all speak the same thing." And concerning these two things it is said in Philippians 2: "If there is any consolation in Christ, if any comfort of charity, if any fellowship of the spirit, if any bowels of compassion: fulfill my joy, that you be of one mind, having the same charity, being of one accord, thinking the same thing."

He therefore who draws near to that house of God hears this delightful harmony. This drawing near, however, is through the consideration of sacred Scripture, which is, as it were, a certain door to knowing those things which are within the unity of the holy Church: Sirach, last chapter: "Draw near to me, you unlearned, and gather yourselves together in the house of discipline." And then, when one attends to Scripture, in it one hears the concord and harmony of this Church among its members: because the whole of Scripture teaches nothing other than the concord and harmony of charity, according to that passage in Matthew twenty-two: "On these two commandments" etc.; and Romans thirteen: "He who loves his neighbor has fulfilled the law." For First Timothy one: "The end of the commandment is charity from a pure heart" etc.

For we also sometimes experience something of this sort. For some there are who live a perfectly honourable and consistent life, practising every kind of virtuous action, and abstaining from every thing disapproved by the law of God, and crowning themselves with perfect praises in the sight of God and of men: while another is perhaps weak and trodden down, and humbled unto every kind of wickedness, guilty of base deeds, loving impurity, given to covetousness, and stained with all evil. And yet such a one often in old age turns unto God, and asks the forgiveness of his former offences: he prays for mercy, and putting away from him his readiness to fall into sin, sets his affection on virtuous deeds. Or even perhaps when about to close his mortal life, he is admitted to divine baptism, and puts away his offences, God being merciful unto him.

And perhaps sometimes persons are indignant at this, and even say, 'This man, who has been guilty of such and such actions, and has spoken such and such words, has not paid unto the judge the retribution of his conduct, but has been counted worthy of a grace thus noble and admirable: he has been inscribed among the sons of God, and honoured with the glory of the saints.' Such complaints men sometimes give utterance too from an empty narrowness of mind, not conforming to the purpose of the universal Father. For He greatly rejoices when He sees those who were lost obtaining salvation, and raises them up again to that which they were in the beginning, giving them the dress of freedom, and adorning them with the chief robe, and putting a ring upon their hand, even the orderly behaviour which is pleasing to God and suitable to the free.

If anyone says that the virtuous and sober son signifies Israel according to the flesh, we cannot agree to this opinion. In no way is it fitting to say that Israel chose a blameless life. Throughout the whole inspired Scripture, we see them accused of being rebels and disobedient.…I think it is right to mention this also. Some refer to the person of our Savior as that fatted calf that the father killed when his son was called to conversion.… If any one imagines that the virtuous and sober son means the physical Israel, how can Israel honestly say that he never gave him a kid? Whether we call it calf or kid, Christ is to be understood as the sacrifice offered for sin. He was not sacrificed only for the Gentiles but also that he might redeem Israel, who by reason of his frequent transgression of the law had brought great blame on himself. The wise Paul bears witness to this, saying, "For this reason Jesus also, that he might sanctify the people by his blood, suffered outside the gate."

Which we also ourselves sometimes feel; for some live a most excellent and perfect life, another off time even in his old age is converted to God, or perhaps when just about to close his last day, through God's mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Saviour, who rejoices in the salvation of those who are perishing.

The older brother, the older son coming from the field, the people of the law, hears the music and dancing in the Father's house, yet he does not want to enter. "The harvest indeed is abundant, but the laborers are few." Every day we see this same thing happen with our own eyes. The Jewish people comes to its Father's house, the church. It stands outside because of its jealousy. It hears the harp of David echoing, and the music from the singing of the psalms, and the dancing carried on by so many assembled races. It does not wish to enter. Through jealousy, it remains outside. In horror, it judges its Gentile brother by its own ancient customs, and meanwhile, it is depriving itself of its Father's goods and excluding itself from his joys.

Here they raise the well-known question: how is it that the son who in all other respects lived and served his father in a pleasing manner turns out to be envious? But the question will be resolved as soon as one considers why this parable was told. This parable, together with the preceding ones, was told, without doubt, because the Pharisees, who considered themselves pure and righteous, murmured against the Lord for receiving harlots and tax collectors. And if it was told because the Pharisees murmured — they who appeared to be more righteous than the tax collectors — then observe that the figure of the son who appears to murmur applies to all who are scandalized by the sudden good fortune and salvation of sinners. And this is not envy, but rather the outpouring of God's love for mankind, which is incomprehensible to us, and therefore gives rise to murmuring. Does not David also present people who are scandalized by the peace of sinners (Ps. 73:3)? Likewise Jeremiah, when he says: "Why does the way of the wicked prosper?" "You have planted them, and they have taken root" (Jer. 12:1–2). All this is characteristic of the weak and poor human mind, which is troubled and perplexed at the sight of unworthiness — namely, the prosperity of wicked people. Therefore the Lord, through the present parable, speaks as it were thus to the Pharisees: granted that you, like this son, are righteous and pleasing before the Father; but I ask you, righteous and pure as you are, not to murmur that we prepare a feast for the salvation of a sinner, for he too is a son. Thus what is revealed here is not envy, but by this parable the Lord instructs the Pharisees not to be vexed at the reception of sinners, even if they themselves are righteous and keep every commandment of God. And it is not at all surprising if we are grieved at the reception of those who seem unworthy. The love of God for mankind is so great and so abundantly bestows its blessings upon us that even murmuring can arise from it. So too we speak in ordinary conversation. Often, having done someone a kindness and then receiving no gratitude from him, we say: everyone reproaches me for having bestowed so many benefits upon you. Although perhaps no one has reproached us at all, wishing to show the greatness of the kindness, we invent this. Let us examine this parable part by part and, as it were, in a brief summary. "The elder son was in the field," that is, in this world, tilling his land, that is, the flesh, so that it might abound in bread, and sowing with tears so as to reap with joy (Ps. 125:5). Having learned of what had happened, he did not want to enter into the common joy. But the compassionate Father comes out, calls him, and informs him that the cause of the celebration is the revival of one who was dead — something the son did not know, being a man who takes offense and accuses the Father for not having given him "even a young goat," while for the profligate He slaughtered the fattened calf. What is signified by the "young goat"? You can learn from the fact that every goat is assigned to the left side, the side of sinners (Matt. 25:33, 41). So the virtuous son says to the Father: I spent my life in every kind of toil, endured persecutions, troubles, and insults from sinners, and You never slaughtered or killed a young goat for me — that is, a sinner who offended me — so that I might find a little pleasure. For example, Ahab was a goat in relation to Elijah. He persecuted the prophet, but the Lord did not immediately deliver this goat to slaughter so as to bring some small joy to Elijah and give rest to him along with his friends the prophets. Therefore Elijah says to God: "They have torn down Your altars and killed Your prophets" (1 Kings 19:14). In relation to David, the goat was Saul and all who slandered him, whom the Lord allowed to tempt him but did not kill for David's pleasure. Therefore David says: "How long, O Lord, shall the wicked, how long shall the wicked triumph?" (Ps. 94:3). So also this son presented in the Gospel says: the one who labors constantly, him You did not deem worthy of any consolation, nor did You even deliver to slaughter any of those who offended me, yet now, without any effort, You save the profligate! Thus the entire purpose of this parable, told on account of the Pharisees' grumbling against the Lord for His reception of sinners, is to teach us not to reject sinners and not to grumble when God receives them, even if we ourselves are righteous. The younger son represents the harlots and tax collectors; the elder son represents the Pharisees and scribes, who are supposedly regarded as righteous. God says, as it were: granted that you are indeed righteous and have transgressed no commandment, but surely those who turn from evil ought to be received? It is murmurers such as these that the Lord instructs through the present parable. It is not unknown to me that some understood the elder son as referring to Angels, and the younger to human nature, which rebelled and did not submit to the given commandment. Others understood the elder as the Israelites, and the younger as the Gentiles. But what we have just said is true, namely: that the elder son represents the person of the righteous, and the younger that of sinners and the repentant, and the entire construction of the parable was composed on account of the Pharisees, whom the Lord impresses upon that they, even if they themselves were righteous, should not be grieved by the acceptance of sinners. Therefore, let no one take offense at the judgments of God, but let him be patient even in the case when sinners, it would seem, are made prosperous and are saved. For how do you know? Perhaps the one whom you consider a sinner has offered repentance, and for that reason has been accepted. And it may also be that he has secret virtues, and on account of them is favorable in the eyes of God.

Or to take the whole differently; the character of the son who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offence at the peace of sinners.

Or he was in the field, that is, in the world, pampering his own flesh, that he might be filled with bread, and sowing in tears that he might reap in joy, but when he found what was being done, he was unwilling to enter into the common joy.

Or by this parable our Lord reproves the will of the Pharisees, whom according to the argument he terms just, as if to say, Let it be that you are truly just, having transgressed none of the commandments, must we then for this reason refuse to admit those who turn away from their iniquities?

The son then says to the father, For nothing I left a life of sorrow, ever harassed by sinners who were my enemies, and never hast thou for my sake ordered a kid to be slain, (that is, a sinner who persecuted me,) that I might enjoy myself for a little. Such a kid was Ahab to Elijah, who said, Lord, they have killed thy prophets. (1 Kings 19:14.)

The elder son then as a husbandman was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of salvation, that is to say, the virtues.

And he called one of the servants, and asked what these things meant. And he said to him. He calls one of the servants when he takes up to read one of the prophets, and inquiring in this way asks whence these things celebrated in the Church come, in which he does not see himself. Let the servant of the father, the prophet, answer him:

Third, as regards the generosity of the adjudged paternal benefit, he adds: And he called one of the servants and asked what these things were. This one servant called is the order of preachers and teachers, concerning which servant, above in chapter fourteen: "He sent his servant at the hour of supper to tell those who were invited"; where the Gloss says: "The servant is the order of preachers"; from this servant are to be sought the ecclesiastical Sacraments and the mysteries of the Scriptures, because, Malachi two, "the lips of the priest keep knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts."

Your brother has come, and your father has killed the fattened calf, because he received him safe and sound. Your brother was in the ends of the earth, but from there greater joy comes from those singing a new song to the Lord, for his praise from the ends of the earth (Ps. 47). And for him who was absent, that one was sacrificed to whom it was said: "And may your burnt offering be fat" (Ps. 19).

And since the true preacher is the chief announcer of divine mercy, he therefore adds: And he said to him: Your brother has come, through the humility of penance; Isaiah twenty-one: "If you seek, seek: be converted and come"; and chapter sixty: "Your sons shall come from afar, and your daughters shall rise from your side."

And your father has killed the fatted calf, through the refreshment of the Eucharist, according to that passage in John six: "My flesh is truly food, and my blood is truly drink. He who eats my flesh and drinks my blood" etc.

Because he received him saved, through the recovery of justice, which Christ alone can restore, according to that passage of Acts 4: "There is no other name under heaven given to men, by which we must be saved." Moreover, the whole of sacred Scripture preaches these three things, namely penance, grace, and salvation. Whence the forerunner of Christ preached these things, namely: "Do penance," and promising grace and salvation; likewise also Christ himself: "Do penance"; likewise also the whole chorus of the Apostles, and especially Peter and Paul, who cried out not only by word but also by example, according to that passage of 1 Timothy 1: "Christ Jesus came into this world to save sinners, of whom I am the first. But therefore I obtained mercy, that in me first Christ Jesus might show all patience, for the instruction of those who would believe in him unto eternal life." Whence also on account of sinners he said that the fatted calf had been killed, when he said in Romans 5: "But God commends his charity toward us, because, while we were yet sinners, Christ died for us. Much more therefore now, being justified in his blood, we shall be saved from wrath through him"; and a little later: "Where sin abounded, grace superabounded, that, as sin reigned unto death, so grace might reign through justice."

He is angry even also now, and still is unwilling to enter. When then the fulness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may be saved, as it follows, therefore came his father out and entreated him. (Rom. 11:26.) For there shall be at some time an open calling of the Jews to the salvation of the Gospel. Which manifestation of calling he calls the going out of the father to entreat the elder son.

But he was angry and refused to go in. His father came out and began to plead with him. He is still indignant and does not want to go in. Therefore, when the fullness of the Gentiles has come in, his father will go out at the appropriate time, so that all Israel may be saved, from whose part blindness has happened, like an absence in the field, until the fullness of the younger son, far off in the idolatry of the Gentiles, returns to enter and eat the calf. For there will indeed be an open calling of the Jews in the salvation of the Gospel. He calls this manifestation of the calling, as the father's going out to plead with the elder son.

And because the just man, presuming upon his own merits, does not accept this justice, but rather is indignant against the mercy of God, as though he acts unjustly by rendering good things for evil, therefore he adds: But he was indignant and would not go in. For he who does not accept the abundance of God's mercy, but rather the sufficiency of his own justice, cannot enter into the charity of ecclesiastical unity; and this is what is said of such persons in Romans 10: "Being ignorant of the justice of God and seeking to establish their own, they are not subject to the justice of God." Whence also for this reason the Jewish people does not wish to enter into ecclesiastical unity, because, being proud of its own justice, it does not accept the mercy of the most high Father bestowed upon sinners. And against such persons it is said in Romans 3: "Being justified freely by his grace, through the redemption which is in Christ Jesus, whom God set forth as a propitiation through faith in his blood," "that he himself might be just and the justifier of him who is of the faith of Jesus Christ. Where then is your boasting?" and it follows: "It is excluded." "For we reckon that a man is justified by faith without the works of the Law." This one therefore, presuming upon justice and being indignant on account of the mercy bestowed upon his brother, does not walk according to justice but according to injustice, because, Proverbs 29, "he who is quick to anger will be more prone to sins."

His father therefore went out etc. After the described impatience of the son in conceiving indignation, here secondly is shown the clemency of the father in placating the indignation, where three things are introduced. First indeed, on the part of the father, a pious address: second, on the part of the son, an insolent response: third, a placating persuasion is subjoined.

First therefore, as to the most pious address of the father, he says: His father therefore went out and began to entreat him. The father goes out to external things through condescension, according to that passage of Habakkuk 3: "You went forth for the salvation of your people and for salvation with your Christ"; namely, this going forth is nothing other than to manifest himself outwardly in the flesh: Isaiah 62: "For Zion's sake I will not be silent, and for Jerusalem's sake I will not rest, until her just one goes forth as a splendor" etc.

And because this going forth was from great piety to save man, therefore he says: He began to entreat him: Hebrews 12: "God offers himself to you as to sons." He entreats, therefore, even if we are disdainful toward him, according to that passage of Isaiah 30: "You shall hear the word of one admonishing behind you: This is the good way, walk in it." Whence God the Father himself is not indignant against the indignant son, but rather entreats and consoles him, so that what is said in Isaiah 66 may be fulfilled: "As a mother caresses someone, so I will comfort you"; and not without reason, because, as is said in 2 Corinthians 1, "he is the father of mercies and the God of all consolation, who consoles us in all our tribulation." Whence in Jeremiah 3 it is said concerning this address: "Therefore at least from now on call me: My Father, you are the guide of my virginity" etc. And thus is fulfilled that passage of Job 19: "I entreated the sons of my womb."

Finally, tell me something about the old lady's religious position. Is she at all jealous of the new factor in her son's life?--at all piqued that he should have learned from others, and so late, what she considers she gave him such good opportunity of learning in childhood? Does she feel he is making a great deal of "fuss" about it--or that he's getting in on very easy terms? Remember the elder brother in the Enemy's story,

(Hom. 64. in Matt.) But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his own. Now we must not take every thing contained in the parable literally, but bringing out the meaning which the author had in view, search for nothing farther. This parable then was written to the end that sinners should not despair of returning, knowing that they shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honour as to become themselves an object of envy to others.

The Jew requires a kid, the Christian a lamb, and therefore is Barabbas released to them, to us a lamb is sacrificed. Which thing also is seen in the kid, because the Jews have lost the ancient rite of sacrifice. Or they who seek for a kid wait for Antichrist.

Now the shameless son is like to the Pharisee justifying himself. Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father's substance with harlots. For it follows, But as soon as this thy son is come, who hath devoured thy living, &c.

Next the answer of the elder son involves two questions; for it follows, And he answering said to his father, Lo these many years do I serve thee, neither transgressed I at any time thy commandment. With respect to the commandment not transgressed, it at once occurs, that it was not spoken of every command, but of that most essential one, that is, that he was seen to worship no other God but one, the Creator of all. Nor is that son to be understood to represent all Israelites, but those who have never turned from God to idols. For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, I was as a beast before thee, and I am always with thee. (Ps. 7, 22.) But who is the kid which he never received to make merry upon? for it follows, Thou never gavest me a kid, &c. Under the name of a kid the sinner may be signified.

But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, Thou art ever with me, to have wished for this from his father, i. e. to believe in Antichrist. Nor altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son. And how could he feast upon that kid which is Antichrist who did not believe in him? But if to feast upon the slain kid, is the same as to rejoice at the destruction of Antichrist, how does the son whom the father did not entertain say that this was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Himself was denied him to feast upon, because he deems Him a sinner. For since He is a kid to that nation which regards Him as a violater and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other nations of Judæa.

(ubi sup.) The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring after evil spirits from foul desire.

But he, answering, said to his father: Behold, all these years I have served you, and I never disobeyed your command. The question arises how that people could be said to have never disobeyed God's command. But it is easily resolved that this was not said about every command, but about the one most necessary, by which they were commanded to worship no other God. Neither should this son be understood as representing all Israelites, but those who have never turned from the one God to idols. For although this son, placed as if in a field, desired earthly things, he desired these goods from the one God. This is also confirmed by the testimony of his father when he says: You are always with me. For he does not refute him as if he were lying, but approving his perseverance with him, invites him to the enjoyment of a greater and more delightful celebration.

And you never gave me a young goat so that I might celebrate with my friends. Certainly, a sinner is usually signified by the name of the young goat, but far be it from me to understand the Antichrist. For it is quite absurd that it is said to him. You are always with me, having wished this from the father, that he would believe in the Antichrist. Nor is it at all proper to understand this son in the people of the Jews, who are going to believe in the Antichrist. But how would he feast from that goat if he himself is the Antichrist, who would not believe in him? Or if this is to feast from the slaughter of the goat, which is to rejoice at the destruction of the Antichrist, how does the son, whom the father receives, say that this was not granted to him, when all the sons of God are going to rejoice at the damnation of that adversary? Surely, therefore, he complains that the Lord Himself is denied to him for joining, while he considers Him a sinner. For when the goat is of that nation, that is, when he considers Him a violator of the Sabbath and a transgressor of the law, he did not deserve to rejoice in His feasts. So that what he says: You never gave me a young goat so that I might celebrate with my friends, is as if he were saying, him who seemed a goat to me, you never gave me to feast upon, thus denying me him himself by that very thing by which he seemed a goat to me. But what he says, With my friends, either it is understood from the perspective of the leaders, with the people, or from the perspective of the people of Jerusalem, with the other peoples of Judea.

Second, as to the insolent response of the son, he adds: But he answering said to his father: Behold, so many years I serve you: where he responds insolently, both because he boasts of his own justice, saying that he served his father for a long time, although the Father himself has no need of our service, according to that passage of the Psalm: "I said to the Lord: You are my God, for you have no need of my goods"; and Job 35: "Moreover, if you act justly, what will you give him, or what will he receive from your hand?" He makes a display of himself, therefore, in this, that he boasts of having done great things for his father. He also makes a display of himself in this, that he says he did nothing against him, when he adds: And I never transgressed your commandment. And in this he justifies himself, although the Apostle says in 1 Corinthians 4: "I am conscious of nothing against myself, yet I am not justified in this." Against that arrogance it is said in 3 Kings 8: "There is no man who does not sin"; and 1 John 1: "If we say that we have no sin, we are liars"; because it is said in Romans 3: "All have sinned and are in need of the glory of God."

He therefore displays his own righteousness, and accuses the father of harshness as well, when he adds: And you never gave me a kid, that I might feast with my friends: as if to say: you have always been harsh to me and never gave me any interior consolation that would be indicative of your love. And yet God does this by a just and hidden judgment, according to that passage of Ecclesiastes nine: "There are just men and wise men, and their works are in the hand of God: and yet man knows not whether he is worthy of love or of hatred, but all things are kept uncertain for the future." But this man, not heeding the hidden judgments of God, accuses the father of harshness, as if he were saying that passage of Job thirty: "You are changed to me into a cruel one, and in the hardness of your hand you oppose me." In this, therefore, he accuses the father of harshness.

(in Ep. 21. ad Damasum.) Or he says, Thou never gavest me a kid, that is, no blood of prophet or priest has delivered us from the Roman power.

(ubi sup.) Or, in another way, all justice in comparison of the justice of God is injustice. Therefore Paul says, Who shall deliver me from the body of this death? (Rom. 7:24.) and hence were the Apostles moved with anger at the request of the sons of Zebedee. (Matt. 20:24.)

He, then, will receive you, His own son, back, even if you have squandered what you had received from Him, even if you return naked-just because you have returned; and will joy more over your return than over the sobriety of the other; but only if you heartily repent-if you compare your own hunger with the plenty of your Father's "hired servants"-if you leave behind you the swine, that unclean herd-if you again seek your Father, offended though He be, saying, "I have sinned, nor am worthy any longer to be called Thine.

But after your son, this one who has devoured his wealth with prostitutes comes, you killed the fattened calf for him. The prostitutes are the superstitions of the Gentiles, with whom to dissipate wealth is, having forsaken the single union of the word of God, to commit fornication with the crowd of demons with the most shameful desire.

Likewise he reproaches the father's clemency, when he adds: But after this son of yours: as if to say: not my brother; just as the Lord said out of indignation in Exodus thirty-two: "Go down from the mountain, for your people have sinned," yours, he says, not mine; because on account of his fault I disdain to acknowledge him as brother.

Whence he adds: Who has devoured his substance with harlots, has come, and thus he would be worthy of wrath, because he is prodigal, unclean, and foul, and therefore deserving to be destroyed; the Psalm: "You will destroy all who commit fornication against you"; and Lamentations one: "Jerusalem has become as one polluted with menstrual blood among them. The Lord is just, for I have provoked his mouth to wrath." You have killed for him the fatted calf, showing the highest benevolence, which he shows when he gives someone devotion concerning the benefit of the Lord's passion, according to that passage of Song of Songs one: "A bundle of myrrh is my beloved to me; he shall abide between my breasts. A cluster of cypress is my beloved to me in the vineyards of Engaddi." You have killed for him, that is, you have given through devotion, as if he had been slain for him alone, just as Paul also said in Galatians two: "But that I now live in the flesh, I live in the faith of the Son of God, who loved me and delivered himself for me"; whence he also prefaced: "I am nailed to the cross with Christ."

Therefore this man by his insolent response both reproaches the father's clemency and accuses his harshness and displays his own righteousness, nor does he heed that "God resists the proud, but gives grace to the humble," as is said in James four. On account of which God is also sweet to sinners, so that he may rouse them to hope, and harsh to the just, so that he may incline them to humility; on account of which below in the seventeenth chapter: "When you have done all things that are commanded you, say: We are unprofitable servants," etc.

(Ubi sup.) Now in that which he says, Thou hast killed for him the fatted calf, he confesses that Christ has come, but envy has no wish to be saved.

But the kind father was still desirous to save him, saying, Thou art ever with me, either as a Jew in the law, or as the righteous man in communion with Him.

For if he ceases to envy, he will feel all things to be his, either as the Jew possessing the sacraments of the Old Testament, or as a baptized person those of the New also.

Or else, This brother is described so as to be said to come from the farm, that is, engaged in worldly occupations, so ignorant of the things of the Spirit of God, as at last to complain that a kid had never been slain for him. For not for envy, but for the pardon of the world, was the Lamb sacrificed. The envious seeks a kid, the innocent a lamb, to be sacrificed for it. Therefore also is he called the elder, because a man soon grows old through envy. Therefore too he stands without, because his malice excludes him; therefore could he not hear the dancing and music, that is, not the wanton fascinations of the stage, but the harmonious song of a people, resounding with the sweet pleasantness of joy for a sinner saved. For they who seem to themselves righteous are angry when pardon is granted to one confessing his sins. Who art thou that speakest against thy Lord, that he should not, for example, forgive a fault, when thou pardonest whom thou wilt? But we ought to favour forgiving sin after repentance, lest while grudging pardon to another, we ourselves obtain it not from our Lord. Let us not envy those who return from a distant country, seeing that we ourselves also were afar off.

But the father does not rebuke him as a liar, but commending his stedfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, thou art ever with me.

(ubi sup.) But what means he that he adds, And all that I have is thine, as if they were not his brother's also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing with want. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls possess truth? I see no reason why we may not truly and properly say so. For we do not so speak as to call our souls the mistresses of truth. Or if by the term possession we are hindered from this sense, let that also be set aside. For the father says not, "Thou possessest all things," but All that I have is thine, still not as if thou wert its lord. For that which is our property may be either food for our families, or ornament, or something of the kind. And surely, when he can rightly call his father his own, I do not see why he may not also rightly call his own what belongs to his father, only in different ways. For when we shall have obtained that blessedness, the higher things will be ours to look upon, equal things ours to have fellowship with, the lower things ours to rule. Let then the elder brother join most safely in the rejoicing.

But he said to him: Son, you are always with me, and all that is mine is yours. But it was fitting to celebrate and be glad, for this your brother was dead, and is alive again; he was lost, and is found. When he says: And all that is mine is yours, it should not be thought that this implies that they are not also the brother's, as if you were to suffer anxieties in an earthly inheritance. How could everything be the older's if the younger also has his own share? For indeed, everything belongs to the perfect and fully purified and now immortal children in such a way that all things belong to each one, and each one to all. For just as desire holds nothing without anxiety, so charity holds nothing with anxiety. Therefore, when we attain that blessedness, the superior things will be ours to live by, the equal things ours for companionship, the inferior things ours to rule over. But if anyone is troubled as to how, in supplicating the Father, the truth says: And all mine are yours, and yours mine, which seems very similar to what is said to this son: And all that is mine is yours, let him know that all that belongs to the Father belongs to the only-begotten Son, because he is also God, and being born of the Father, he is equal to the Father. For even what he says concerning the Holy Spirit: All things that the Father has are mine, therefore I said that he will take of mine and declare it to you, he spoke of those things that pertain to the very divinity of the Father, in which he is equal to the Father, possessing all that the Father possesses. For the Holy Spirit was not to take something from the creature that is subject to the Father and the Son when he said: He will take of mine, but certainly from the Father from whom the Spirit proceeds and from whom the Son is born. Whether therefore these two sons should be referred to the two peoples, or as some prefer to any two individuals, namely the penitent and the just, or one who seems just to himself, let the older brother rejoice, for the younger brother was dead and is alive again; he was lost and is found.

Third, as to placating satisfaction, he adds: But he said to him: Son, you are always with me. Note here the most benign response of the father, because, although he could have accused the son of presumption, of indignation, of insolence, and of inhumanity, nevertheless he does not accuse him, lest he disturb him further, but lovingly soothes him, so as to calm him; because, Proverbs fifteen, "a soft answer breaks wrath." He does not therefore accuse the disturbed one, but sweetly and reasonably placates the angry one, praising, namely, the son's obedience in this, that he says: Son, you are always with me, that is, you always obey me, so that you are of the number of those to whom it is said below in the twenty-second chapter: "You are those who have remained with me in my trials"; so that you can say that word of the Psalm: "I have become as a beast of burden before you, and I am always with you." You are always with me, remaining in the house as a son; John eight, "The Son remains in the house forever."

He also placates by showing benevolence, when he adds: And all that is mine is yours, namely through the benevolence of charity, according to that word of First Corinthians three: "All things are yours, whether Paul, or Apollo, whether things present or things future. All things are yours, but you are Christ's, and Christ is God's"; because, as it is said in Romans eight, "He who did not spare His own Son, but delivered Him up for us all, how shall He not also with Him give us all things?" He means therefore to say that, although He does not display great things, nevertheless He reserves great things, according to that word of Isaiah sixty-four: "Eye has not seen, O God, apart from You, what You have prepared for those who wait for You." All things therefore belong to the just man, either in reality or in hope. For since some things are superior, some inferior, some equal; the superior things belong to the just man for enjoying: the Psalm: "God of my heart and God my portion forever." The equal things, namely the Angels, belong to the just for assisting; Hebrews one: "Are they not all ministering spirits, sent to minister for the sake of those who shall inherit salvation?" The inferior things belong to the just for using and ruling over: the Psalm: "What is man, that You are mindful of him, or the son of man, that You visit him?" "You have subjected all things under his feet," etc. And in this the wondrous benevolence of the father is made manifest.

(ubi sup.) Or after having said, "This is boasting, not truth," the father does not agree with him, but restrains him in another way, saying, Thou art with me, by the law under which thou art bound; not as though he had not sinned, but because God continually drew him back by chastening. Nor is it wonderful that he lies to his father who hates his brother.

The Father steps outside and says to his son, "Son, you are always with me." How is he with his son? In the person of Abel, Enoch, Shem, Noah, Abraham, Isaac, Jacob, Moses, and all the holy men from which stems Christ's Jewish lineage read in the Gospel when it says, "Abraham begot Isaac, Isaac begot Jacob," and so on.

"All that is mine is yours." How is this? The law, prophecy, temple, priesthood, sacrifices, kingdom, and the gifts are for you. This is the greatest gift of all: Christ was born. Since you through your jealousy wish to destroy your brother, you are no longer worthy to possess your Father's banquets and joys.

"Whoso heareth my word, and believeth Him that sent me, hath eternal life, and cometh not into judgment, but is passed from death unto life." Prove that he has risen again. "But is passed," saith He "from death unto life." He that is passed from death unto life, has surely without any doubt risen again. For he could not pass from death to life, unless he were first in death and not in life; but when he will have passed, he will be in life, and not in death. He was therefore dead, and is alive again; he was lost, but is found. Hence a resurrection does take place now, and men pass from a death to a life; from the death of infidelity to the life of faith; from the death of falsehood to the life of truth; from the death of iniquity to the life of righteousness. There is, therefore, that which is a resurrection of the dead.

He also placates by approving the mercy bestowed, when he adds: But it was fitting to feast and rejoice, namely because charity urges it, for it is charity that compels one to rejoice over what is good. Whence the Apostle, Second Corinthians five: "Whether we be beside ourselves, it is to God; or whether we be sober, it is for you. For the charity of Christ urges us." And just as it belongs to charity to burn over the scandal of another, according to that passage of Second Corinthians eleven: "Who is scandalized, and I am not on fire?" so also to rejoice and be refreshed by the remedy of another. Therefore he says: Because this your brother was dead and has come back to life, was lost and has been found: he was dead, by forsaking Christ, who says of himself, John fourteen: "I am the way, the truth, and the life"; and chapter one: "The life was the light of men." He was lost, by loving sin, because, Ecclesiasticus three, "he who loves danger shall perish in it." He came back to life, however, by returning to the grace of Christ: John eleven: "I am the resurrection and the life," etc. And he has been found, by returning to repentance, just as above in the same chapter the little sheep was found, and the lost drachma was also found. And therefore it was fitting to feast and rejoice, because, as was said above in the same chapter, "there is joy among the Angels of God over one sinner doing penance," joy also for the shepherd over the sheep, joy likewise for the woman over the drachma: therefore much more should there be joy for a brother over his brother and for a father over his son who has been found again.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is explained in three ways.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus urging them to ask and to learn.

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