Friday of the 26th week after Pentecost

You proposed a little question about the Gospel of Luke (Chapter 16, verse 1 et seq.): Who is the steward of iniquity who is praised by the voice of the Lord? When I wanted to know the reason for this and from which source it came, I examined the volume of the Gospel, and I found among other things that, as the tax collectors and sinners approached the Saviour to hear him, the Pharisees and scribes murmured, saying, "Why does this one receive sinners and eat with them?" (Luke 15:2). He spoke to them the parable of one hundred sheep, and one that was lost, which was found and carried back on the shoulders of the shepherd. And when it was proposed, he immediately said: "I tell you, there will be more joy in heaven over one sinner repenting than over ninety-nine righteous people who have no need for repentance." He also proposed another parable about ten drachmas lost and found, and he completed it with a similar ending. So I tell you, there will be joy in the presence of the Angels of God over one sinner repenting. He also proposed a third parable about a man who had two sons, and who divided his wealth between them. And when the younger son had lost his faculties and began to eat the pods that the pigs ate, he returned to his father, who accepted him. The envious elder brother, too, was rebuked by his father's voice, and he should have rejoiced because his brother was dead and had come back to life; he was lost, and he has been found. He spoke three parables against the Pharisees and Scribes who did not want to receive the repentance of sinners and the salvation of Publicans. He said also, he said to his disciples (Ibid. 16.1), without doubt, that he used a parable, just as before to the Scribes and Pharisees: by which parable he would exhort the disciples to mercy and would say in other words: Forgive and you shall be forgiven (Luke 6:7), so that you may ask boldly in the Lord's Prayer, Forgive us our debts as we also forgive our debtors (Matthew 6:12). Therefore, what is the parable that urges the disciples towards mercy? There was a certain rich man who had a steward (Luke 16:1), or a manager, for this is what οἰκονόμος means. The steward is properly the governor of the estate, from which he is also called a steward. The οἰκονόμος, however, is a dispenser of both money and fruits and all that the master possesses. Therefore, the most beautiful book of Xenophon's Oeconomica is not about the management of the estate but the management of the entire household (interpreted by Cicero). Therefore, this steward was accused before his master because he was squandering his master's property. When he was called, [the master] said: "What is this I hear about you? Give an account of your management, for you can no longer be steward." What did he say to himself? "What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig; I am ashamed to beg." I know what I will do, so that when I am removed from management, people may receive me into their houses." He called each one of his master's debtors to him and said to the first, "How much do you owe my master?" He said, "A hundred measures of oil. He said to him: take your bill, and sitting down quickly, write fifty. Then he said to another: And how much do you owe? Who answered: A hundred quarters of wheat. He said to him: take your bill, and write eighty. And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light. And I say to you: make unto you friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting dwellings. He that is faithful in that which is least, is faithful also in that which is greater: and he that is unjust in that which is little, is unjust also in that which is greater. If then you have not been faithful in the unjust mammon, who will trust you with that which is the true? And if you have not been faithful in that which is another's; who will give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or he will hold to the one, and despise the other. You cannot serve God and mammon. Now all these things were heard by the Pharisees, who were greedy, and they ridiculed him. I have put the entire text of this parable so that we do not seek understanding from elsewhere and strive to find certain persons in the parable, but we should interpret it as a parable, that is, a comparison, which is called "parabolē" because it is "thrown beside" or compared, and is like the shadow of the pre-existent truth. Therefore, if the steward of unjust mammon is praised by the voice of the Lord because he has prepared justice for himself from an unjust matter, and the Lord, having suffered losses, praises the prudence of the steward, when he has acted fraudulently towards the Lord but wisely for himself, how much more will Christ, who cannot suffer any loss and is inclined to mercy, praise his disciples if they are merciful towards those who will believe ((or have believed)) in them? Finally, after the parable, he said: And I tell you, make friends for yourselves with unjust mammon. Mammon, however, in the language of the Syriacs, not the Hebrews, means wealth, because it has been collected unjustly. If, therefore, well-dispensed iniquity turns into justice: how much more will divine speech, in which there is no iniquity, and which is entrusted to the apostles, if it is well-dispensed, raise its dispensers to heaven? Therefore it follows: "He who is faithful in the least, that is, in earthly things, will also be faithful in many, that is, in spiritual things. But whoever is unjust in small things, so as not to give to his brothers for their use what has been created by God for all, he will also be unjust in dividing spiritual wealth, so that he may divide the doctrine of the Lord not for necessity, but for persons." But if, he says, you do not manage well the perishable riches of the flesh, who will trust you with the true and eternal riches of the doctrine of God? And if you have been unfaithful in what belongs to someone else (but everything that belongs to this age is someone else's), who will give you what is yours? That is why he criticizes avarice and says that those who love money cannot love God. Therefore, even the Apostles, if they wish to love God, must hold money in contempt. So the scribes and Pharisees, who were greedy, understanding that the parable was directed at themselves, mocked Him, preferring the carnal things, which are certain and present, to the spiritual and future things, which are uncertain. Theophilus, the seventh Bishop of the Church of Antioch after the Apostle Peter, who compiled the sayings of the four Evangelists into one work, has spoken about this parable in his Commentaries. 'The rich man who had a steward, or manager, is Almighty God, who is richer than anything else. His steward is Paul, who learned the sacred Scriptures at the feet of Gamaliel (Act. 22. 3), and had received the Law of God to be dispensed.' When he had begun to persecute the believers in Christ, to bind them, to kill them, and to plunder all the substance of his Lord, he was rebuked by the Lord: Saul, Saul, why are you persecuting me? It is hard for you to kick against the pricks. (Acts 9:4-5). And he thought to himself: What should I do? Since I, who was a teacher and a steward, must become a disciple and a worker. I cannot dig. For I see that all the commandments of the Law, which were on the earth, are destroyed; and that the Law and the Prophets were fulfilled up to John the Baptist. I am ashamed to beg, that I, who was a teacher of the Jews, should be compelled to beg for instruction from a gentile and from the disciple Ananias. Therefore, I will do what I think is useful to me: so that after I am dismissed from my position, Christians will receive me into their homes. And those who formerly practiced the law, but had now believed in Christ, began to teach that the law was abolished, and that the prophets had foretold these things. And they taught that what had been done by those who kept the law, was worthy of nothing but contempt (Philippians 3:8). Then he called two of his debtors. The first owed him one hundred measures of oil, that is, those who had been gathered from the Gentiles and were in great need of God's mercy; and he made them write fifty in the document instead of one hundred, which was a special number for those who repented, and based on the Jubilee, and that parable in the Gospel in which one is forgiven five hundred denarii, and another fifty. However, he called the people of the Jews who were nourished on the wheat of God's commandments, and who owed him a hundred denarii, and he forced them to make eighty out of a hundred, that is, to believe in the resurrection of the Lord, which is contained in the number of the eighth day, and is completed in eight decades, so that he might pass from the Sabbath of the Law to the first Sabbath. For this reason, it is preached by the Lord that he did well, and that he was changed from the severity of the Law to the mercy of the Gospel for his salvation. And if you ask why he is called the steward of iniquity in the Law, which is from God, he was an unjust steward who indeed offered well, but did not divide well, believing in the Father, but persecuting the Son; having almighty God, but denying the Holy Spirit. Therefore, the Apostle Paul was wiser in transgressing the Law than the once children of light who, engaged in the observation of the Law, lost Christ who is the true light of God the Father. You can read what Ambrose, Bishop of Milan, thought about this place in his comments. I could not find an explanation of this parable in Origen and Didymus, and I am uncertain whether it has been abolished by the antiquity of the times or whether they did not write it themselves. To me, it seems according to my previous interpretation, that we ought to make friends for ourselves from the unjust mammon, not just any poor person, but those who can receive us into their homes and eternal dwellings, so that when we offer them small things, we may receive great things from them, and giving them what belongs to others, we may receive what belongs to us, and sow in blessing, so that we may reap blessings. For he who sows sparingly will also reap sparingly.

(de Quæst. Ev. l. ii. q. 87.) They also do violence to the kingdom of heaven, in that they not only despise all temporal things, but also the tongues of those who desire their doing so. This the Evangelist added, when he said that Jesus was derided when He spoke of despising earthly riches.

Be slow to wrath; for such a one is very prudent, since "he that is hasty of spirit is a very fool." Be merciful; for "blessed are the merciful: for they shall obtain mercy." Be sincere, quiet, good, "trembling at the word of God." Thou shalt not exalt thyself, as did the Pharisee; for "every one that exalteth himself shall be abased," and "that which is of high esteem with man is abomination with God." Thou shalt not entertain confidence in thy soul; for "a confident man shall fall into mischief." Thou shalt not go along with the foolish, but with the wise and righteous; for "he that walketh with wise men shall be wise, but he that walketh with the foolish shall be known."

And he said to them: You are those who justify yourselves before men. But God knows your hearts, for what is exalted among men is an abomination before God. They justify themselves before men, who indeed despise sinners as if they were infirm and hopeless, but consider themselves as perfect in everything and without any weakness, not believing that they have need of the remedy of alms. But this height of noxious pride, how justly it is to be condemned, is seen by Him who will bring to light the hidden things of darkness and manifest the counsels of hearts.

They justify themselves before men who despise sinners as in a weak and hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the depth of deadly pride is to be condemned, He sees who will enlighten the hidden places of darkness. Hence it follows, But God knoweth your hearts.

Second, regarding the rebuke of the rebellious, by which Christ was pressing down their arrogance, there is added: And he said to them: You are they who justify yourselves before men, through the display of your righteousness, by which you consider yourselves righteous: Romans 10: "Being ignorant of the justice of God and seeking to establish their own, they have not submitted to the justice of God." By which you also call yourselves righteous, against that passage in Job 9: "If I would justify myself, my own mouth shall condemn me; if I would show myself innocent, he shall prove me wicked." By which you also outwardly pretend yourselves righteous, against that passage in Matthew 6: "Take heed that you do not your justice before men, to be seen by them." — And since such self-justification gives birth to guilt, he therefore adds: But God knows your hearts, through the detestation of pride: whence he does not know so as to approve but so as to judge: Psalm: "The Lord is high, and he regards the lowly, and the lofty he knows from afar." Whence it is said in Proverbs 16: "All the ways of men are open to his eyes; the Lord is the weigher of spirits"; Jeremiah 17: "The heart of man is perverse and unsearchable, and who shall know it?" It avails you little, therefore, to be commended by human testimony, since you are to be condemned by the judgment of God, who is the searcher of hearts. Therefore, 1 Corinthians 4: "Judge not before the time, until the Lord come, who will bring to light the hidden things of darkness." Whence, because that justice was not of truth but of vanity — not directed to the reality but to human opinion; not interior but exterior — it was rather a detestable fault than a commendable virtue, rather worthy of punishment than of eternal reward. Whence Matthew 5: "Unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven."

Third, regarding the reason for the rebuke, by which he was expressing the divine judgment, he adds: Because that which is exalted among men is an abomination before God. Note that he does not rebuke the height of perfection, of which 2 Corinthians 8 says: "Their most profound poverty abounded unto the riches of their simplicity," etc. Nor the height of contemplation, of which Romans 11 says: "O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments," etc.; and Sirach 24: "I dwelt in the highest places, and my throne was in a pillar of cloud." Nor the height of desire and expectation, of which the Psalm says: "You, O Lord, are my hope; you have made the Most High your refuge." For these heights are before God. — But there is another height, which distances one from the Most High, and this is the height of presumption, of which Jeremiah 48 says: "We have heard of the pride of Moab; he is exceedingly proud: his haughtiness and his arrogance and his pride and the loftiness of his heart I know, says the Lord." This is also the height of ambition: Jeremiah 49: "Your arrogance has deceived you, you who strive to seize the height of the hill." This is also the height of ostentation: Ezekiel 31: "Because he was exalted in height and set his top among the green and thick boughs, and his heart was lifted up in his height, now I have delivered him into the hand of the mightiest of the nations," etc. This height in the sight of men is an abomination before God, according to that passage in Proverbs 16: "Every arrogant man is an abomination to the Lord; even if hand is joined to hand, he is not innocent." Now the Lord is said to abominate this kind of height on account of its severe casting down, according to that passage in Isaiah 2: "The lofty eyes of man are humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day."

Therefore this threefold height, as being abominable to the Lord, is discouraged: first, namely, the height of presumption: Sirach 3: "Seek not the things that are too high for thee"; and Romans 11: "Be not highminded," etc. Second, the height of ambition: Romans 12: "Not minding high things, but condescending to the lowly," etc. Third, the height of ostentation is discouraged: the Psalm: "Lift not up your horn on high; speak not iniquity against God." Now the Lord abhors this height, because it is haughty: 1 Kings 16: "Look not on the height of his stature, because I have rejected him." Because it is feigned: Daniel 3: "King Nebuchadnezzar made a golden statue whose height was sixty cubits," etc. Because it is ruinous: on account of which, Proverbs 17: "He who makes his house high seeks ruin." And therefore it is said in 2 Corinthians 10: "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds, destroying counsels and every height that exalts itself against the knowledge of God, and bringing into captivity every understanding to the obedience of Christ."

For what is a greater or a more worthy care of overseers, than to provide by diligent solicitude and wholesome medicine for cherishing and preserving the sheep? since the Lord speaks, and says, "The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost. And my sheep were scattered because there is no shepherd; and they became meat to all the beasts of the field, and none did search or seek after them. Therefore thus saith the Lord, Behold, I am against the shepherds, and I will require my flock at their hands, and cause them to cease from feeding the flock; neither shall they feed them any more: for I will deliver them from their mouth, and I will feed them with judgment." Since therefore the Lord thus threatens such shepherds by whom the Lord's sheep are neglected and perish, what else ought we to do, dearest brother, than to exhibit full diligence in gathering together and restoring the sheep of Christ, and to apply the medicine of paternal affection to cure the wounds of the lapsed, since the Lord also in the Gospel warns, and says, "They that be whole need not a physician, but they that are sick? " For although we are many shepherds, yet we feed one flock, and ought to collect and cherish all the sheep which Christ by His blood and passion sought for; nor ought we to suffer our suppliant and mourning brethren to be cruelly despised and trodden down by the haughty presumption of some, since it is written, "But the man that is proud and boastful shall bring nothing at all to perfection, who has enlarged his soul as hell." And the Lord, in His Gospel, blames and condemns men of that kind, saying, "Ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight Of God." He says that those are execrable and detestable who please themselves, who, swelling and inflated, arrogantly assume anything to themselves. Since then Marcian has begun to be of these, and, allying himself with Novatian, has stood forth as the opponent of mercy and love, let him not pronounce sentence, but receive it; and let him not so act as if he himself were to judge of the college of priests, since he himself is judged by all the priests.

Let us see the cause of their wickedness. The passion of greed possessed and tyrannized their heart. Their mind was in subjection even against its will. It was humbled under the power of wickedness and bound as it were by inevitable bonds.…The Savior of all spoke many things to them but saw that they would not change from their crafty purposes and passions. They preferred rather to abide in their innate folly. He began to correct them sternly, calling them by the very occasion. He shows that they are hypocrites and liars in wait among the altars. They are eager for the glory due to righteous and good people, but in reality, they are not like these. They are not eager to receive the approval of God.

But what can be more worthless, what more contemptible before God, than to preserve honor among men and not to fear the eyes of the inner witness? Hence also in the holy Gospel the Lord says to the Pharisees: "You are those who justify yourselves before men, but God knows your hearts, because what is lofty among men is abominable before God." Note, brothers, note what is said. For if what is lofty among men is abominable before God, the thought of our heart is as low before God as it is high among men, and the humility of our heart is as high before God as it is low among men.

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty of spirit; as it is written, "The righteous man is his own accuser; " and again, "Declare thou first thine iniquities, that thou mayest be justified; " and again, "When ye shall have done all things that are commanded you, say, We are unprofitable servants; " "for that which is highly esteemed among men is abomination in the sight of God." For says [the Scripture], "God be merciful to me a sinner." Therefore those great ones, Abraham and Job, styled themselves "dust and ashes before God. And David says, "Who am I before Thee, O Lord, that Thou hast glorified me hitherto? " And Moses, who was "the meekest of all men," saith to God, "I am of a feeble voice, and of a slow tongue." Be ye therefore also of a humble spirit, that ye may be exalted; for "he that abaseth himself shall be exalted, and he that exalteth himself shall be abased."

How then can he possibly seem to belong to another god, if He be not set forth, with the express intention of being separated from the very thing which is in question. But when the Pharisees "justified themselves before men," and placed their hope of reward in man, He censured them in the sense in which the prophet Jeremiah said, "Cursed is the man that trust-eth in man.

When He strikes at pride in the words: "That which is highly esteemed among men is abomination in the sight of God," He recalls Isaiah: "For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is arrogant and lifted up, and they shall be brought low.

Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart." (That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men.

The Lord, exposing the hidden wickedness of the Pharisees and showing that, although they assume an appearance of righteousness, they are nevertheless abominable before God because of their self-conceit, says: you present yourselves as righteous before men and think that you alone have been given the ability to understand what is needful and to teach; therefore you also laugh at My words as foolish, wishing to be regarded by the common people as teachers of truth. But in reality it is not so. For "God knows your hearts" and considers you abominable for your high-mindedness and attachment to human glory. "For what is exalted among men is an abomination before God." "Everyone who is proud in heart is an abomination to the Lord" (Prov. 16:5). Therefore you, Pharisees, ought to have lived not for human opinion, "for God has scattered the bones of those who encamp against you" (Ps. 53:5), but rather to have made yourselves righteous before God.

But the Lord detecting in them a hidden malice, proves that they make a pretence of righteousness. Therefore it is added, And he said unto them, Ye are they which justify yourselves before men.

And therefore ye are an abomination to Him because of your arrogance, and love of seeking after the praise of men; as He adds, For that which is highly esteemed among men is abomination in the sight of God.

Not that the Law failed, but that the preaching of the Gospel began; for that which is inferior seems to be completed when a better succeeds.

For the Law delivered many things according to nature, as being more indulgent to our natural desires, that it might call us to the pursuit of righteousness. Christ breaks through nature as cutting off even our natural pleasures. But therefore we keep under nature, that it should not sink us down to earthly things, but raise us to heavenly.

The law and the prophets were until John; since then the kingdom of God is preached, and everyone forces their way into it. The Pharisees, who loved money, mocked the Savior disputing against avarice, as if He commanded things contrary to the law and the prophets, where many and very rich were read to have existed and yet to have been pleasing to God. But even Moses, if he followed the law, promised the people he governed an abundance of all the good things the earth produces, while if they neglected it, he predicted they would be struck by plague, famine, poverty, and all evils. To this He responded, showing that between the law and the Gospel, just as with promises, so too with commandments, there should be no small difference; and indeed greater ones for the sake of the kingdom of heaven, but lesser ones for the sake of the kingdom of earth, are commanded by the same one God who made heaven and earth. For there it is said: If you are willing and obedient, you shall eat the good of the land (Isaiah 1). But here: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5). Therefore, appropriately, when he said the kingdom of God is preached, he added: and everyone forces their way into it. For it is a great force and a significant violence for us, born of the earth, to seek the seat of heaven, to want to possess through virtue what we could not hold by nature, and not only to despise earthly things but also the tongues of those mocking us for seeking such things. This indeed he added when he was mocked by the Pharisees for speaking of despising riches.

Now the Pharisees derided our Saviour disputing against covetousness, as if He taught things contrary to the Law and the Prophets, in which many very rich men are said to have pleased God; but Moses also himself promised that the people whom he ruled, if they followed the Law, should abound in all earthly goods. (Deut. 28:11.) These the Lord answers by showing that between the Law and the Gospel, as in these promises so also in the commands, there is not the slightest difference. Hence He adds, The Law and the Prophets were until John.

The Law and the Prophets were until John, etc. After the repression of the arrogance of the rebellious Pharisees, there is here secondly subjoined a description of the abrogation of the legal precepts, on account of which the Pharisees, raising their brow, were spurning Christ's teachings and cloaking their avarice. And since the Mosaic law has been abrogated through Christ, in such a way that it remains with respect to the spiritual understanding of the ceremonial precepts and the literal observance of the moral precepts: therefore in this part he intimates not only the abrogation of the Law itself according to literal observance, but also its fulfillment according to spiritual understanding, and its endurance according to moral law and the conjugal bond.

First, therefore, as regards the abrogation of the Law according to literal observance, he says: The Law and the Prophets were until John: as if he were saying to the Pharisees: you ought not to raise your brow on account of the observance of the Law, because it has now ceased as regards the letter and the figure. And note that, although Christ could have said, until me, because, Romans 10, "Christ is the end of the Law unto justice," etc.; he nevertheless preferred to name the Precursor as his own voice, because through the ministry of John himself the Lamb was pointed out with a finger: John 1: "Behold, the Lamb of God; behold, he who takes away," etc.; and he had already begun to show the open truth and thereby to abrogate the figure. For since the Law and the Prophets all promised Christ as yet to come, and John showed him as present, therefore "the Law and the Prophets were until John, because that which is clear to have come by the testimony of John could no longer be prophesied as future which is manifest to have come by the testimony of John."

And because the end of the Law is through the beginning of the new testament, therefore there follows: From that time the kingdom of God is preached as good news, that is, from him the Gospel of grace is begun. Whence Mark chapter one: "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah: Behold, I send my Angel" etc.; therefore also blessed Luke took the beginning of his Gospel from the very conception of blessed John: above, chapter one: "There was in the days of Herod." Whence, so that his preaching might be shown to be new, it is said in Mark chapter one that "he was baptizing and preaching the baptism of repentance for the remission of sins." - And because John's preaching was about repentance, in which a person does violence to himself, therefore he adds: And everyone forces his way into it, which is expressed more clearly in Matthew chapter eleven: "From the days of John the Baptist the kingdom of heaven suffers violence, and the violent seize it." Now this is the violence by which one exceeds natural power: whence Bede: "It is a great force when one born of earth seeks to possess heaven through virtue, who could not hold it by nature." This is also the violence that overcomes the curvature of nature: whence the Gloss: "Let us do violence to nature, so that it does not sink down to earthly things, but raises itself to things above." This is also the violence by which one overcomes the torpor of sloth: whence Bede: "Everyone who does violence hastens with vehement zeal, and does not grow sluggish with torpid affection. Therefore the violence of faith is devout; sluggishness is criminal." For it is a great violence when through the force and rigor of repentance one mitigates the severity of the divine sentence, when through humble prayer one bends the lofty strictness. As a figure of this, it was said to Jacob, that vigorous wrestler, in Genesis chapter thirty-two: "If you were strong against God, much more will you prevail against men."

And note that blessed Bernard distinguishes four kinds of people possessing the kingdom of heaven: "For some violently seize it, others purchase it, others steal it, others are compelled to it." "For those seize it who abandon all things and follow Christ," to whom can be referred that passage from the penultimate chapter of Genesis: "Judah is a lion's whelp; you have gone up to the prey, my son"; and again in the same place: "Benjamin is a ravenous wolf; in the morning he shall seize the prey, and in the evening he shall divide the spoils." - "But those purchase it who give temporal things in order to receive eternal things"; concerning whom, above, chapter twelve: "Make for yourselves purses that do not grow old"; and above, in the same chapter: "Make for yourselves friends from the mammon of iniquity." To such people belongs that saying of Augustine: "I have something for sale—what? The kingdom of heaven. How is it bought? The kingdom by poverty, glory by lowliness, joy by sorrow, rest by labor, life by death." - "But those steal it who do good deeds in secret, and avoiding human praise, are content with the divine testimony alone"; to whom belongs that passage from Matthew chapter six: "But you, when you fast, anoint your head and wash your face." "But the poor are compelled to enter, whom here the fire of poverty, by God's dispensation, tests, lest in the future the fire of judgment damnably oppress them"; concerning these things, above in the fourteenth chapter: "Go out into the highways and hedges and compel them to enter, that my house may be filled." Although therefore in the time of the Law it was a time of trading, now after John it is a time of seizing. For, just as then wealth was promised, so now poverty is urged.

This, then, is the type of "the law and the prophets which were until John;" while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, "I am not worthy to loose the latchet of the Lord's shoe." For he confesses that he is not worthy to baptize so great a Power; for it behooves those, who purify others, to free the soul from the body and its sins, as the foot from the thong.

For Moses, He says, and with him the company of the holy prophets, before announced the import of My mystery to the inhabitants of earth: both the law declaring by shadows and types that to save the world I should even endure the death of the flesh, and abolish corruption by rising from the dead; and the prophets also speaking words of the same import as the writings of Moses. It is nothing strange therefore, He says, or that was not known before, that you spurn My words, and despise everything that would avail for your good. For the word of prophecy concerning Me, and you, extends until the holy Baptist John: but "from the days of John, the kingdom of heaven is preached, and every one takes it by force." And by the kingdom of heaven He here means justification by faith, the washing away of sin by holy baptism, sanctification by the Spirit, worshipping in the Spirit, the service that is superior to shadows and types, the honour of the adoption of sons, and the hope of the glory about to be given to the saints.

The kingdom of heaven therefore, He says, is preached, for the Baptist has stood forth in the midst saying, "Prepare you the way of the Lord:" and has shown, that lo! He is already near, and as it were within the doors, even the true Lamb of God, Who bears the sin of the world. Whosoever therefore is a hearer and lover of the sacred message takes it by force: by which is meant, that he uses all his earnestness and all his strength in his desire to enter within the hope. For, as He says in another place, "The kingdom of heaven is taken by violence and the violent seize upon it."

The Law and the Prophets reached as far as John did, but the Messiah is the beginning of the New Testament. Through baptism, the Lord assumed the justice of the Old Testament in order to receive the perfection of the anointing and to give it in its fullness and entirety to his disciples. He ended John's baptism and the law at the same time. He was baptized in justice, because he was sinless, but he baptized in grace because all others were sinners. Through his justice, he dispensed from the law, and through his baptism, he abolished baptism [of John].

Now the ancient prophets knew the preaching of the kingdom of heaven, but none of them had expressly announced it to the Jewish people, because the Jews having a childish understanding were unequal to the preaching of what is infinite. But John first openly preached that the kingdom of heaven was at hand, as well as also the remission of sins by the laver of regeneration. Hence it follows, Since that time the kingdom of heaven is preached, and every one presseth into it.

A great struggle befals men in their ascent to heaven. For that men clothed with mortal flesh should be able to subdue pleasure and every unlawful appetite, desiring to imitate the life of angels, must be compassed with violence. But who that looking upon those who labour earnestly in the service of God, and almost put to death their flesh, will not in reality confess that they do violence to the kingdom of heaven.

Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore "the law and the prophets were" with them "until John." And therefore Jerusalem, taking its commencement from David, and fulfilling its own times, must have an end of legislation when the new covenant was revealed. For God does all things by measure and in order; nothing is unmeasured with Him, because nothing is out of order. Well spake he, who said that the unmeasurable Father was Himself subjected to measure in the Son; for the Son is the measure of the Father, since He also comprehends Him. But that the administration of them (the Jews) was temporary, Esaias says: "And the daughter of Zion shall be left as a cottage in a vineyard, and as a lodge in a garden of cucumbers." And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?

(Hom. 37. in Matt. Pseudo-Chrys. Hom. 19. op. imp.) He hereby disposes them readily to believe on Him, because if as far as John's time all things were complete, I am He who am come. For the Prophets had not ceased unless I had come; but you will say, "how" were the Prophets until John, since there have been many more Prophets in the New than the Old Testament. But He spoke of those prophets who foretold Christ's coming.

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.

He continued his pupillage up to the time of John, and then proceeded forthwith to announce the kingdom of God, saying: "The law and the prophets were until John; since that time the kingdom of God is proclaimed." Just as if we also did not recognise in John a certain limit placed between the old dispensation and the new, at which Judaism ceased and Christianity began-without, however, supposing that it was by the power of another god that there came about a cessation of the law and the prophets and the commencement of that gospel in which is the kingdom of God, Christ Himself.

Now, if the Creator indeed promised that "the ancient things should pass away," to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, "The law and the prophets were until John" -thus making the Baptist the limit between the two dispensations of the old things then terminating-and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate "the old things" and confirm "the new," and yet promote thereby the faith of no other god than the Creator, at whose instance it was foretold that the ancient things should pass away.

From Judah were taken away "the wise man, and the cunning artificer, and the counsellor, and the prophet; " that so it might prove true that "the law and the prophets were until John." Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: "He ascended up.

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.

The Creator promised that old things would pass away because he said that new things were to arise. Christ marked the date of that passing, saying, "The law and the prophets were until John." He set up John as a boundary stone between the one order and the other, of old things thereafter coming to an end, and new things beginning. The apostle necessarily, in Christ revealed after John, also invalidates the old things while validating the new. His concern is for the faith of no other god than the Creator under whose authority it was even prophesied that the old things were to pass away.

Apparently, this is a separate discourse having nothing in common with what was said above, but to the attentive reader it will not seem inconsistent, but on the contrary very connected with the preceding. The Lord by the aforementioned words taught non-possessiveness and called wealth unrighteous possession, while the Law (Lev. 26:3-9) placed blessings in wealth as well (among other things), and the prophets (Isa. 19) promised earthly goods as a reward. Lest someone, like the Pharisees, say to Him mockingly: what are You saying? You contradict the Law: it blesses with wealth, yet You teach non-possessiveness? — therefore the Lord says: "The Law and the prophets had their time until John," and they taught well, because the listeners were then of a young age. But from the time John appeared, nearly bodiless in his non-possessiveness and non-possessive in his near-bodilessness, and preached the Kingdom of Heaven, earthly goods no longer have their time, and the Kingdom of Heaven is preached. Therefore those who desire heaven must adopt non-possessiveness on earth. Since the prophets and the Law made no mention of the Kingdom of Heaven, they rightly promised earthly goods to people who were still far from perfect and unable to conceive of anything great and manly. Therefore, Pharisees, I rightly teach non-possessiveness, when the imperfect commandments of the Law no longer have their time.

It is easier for heaven and earth to pass away than for one dot of the law to become void. Lest they think that in what he said, "The law and the prophets were until John," he was proclaiming the destruction of the law or the prophets, he clearly declares that the greatest elements of the world will pass more easily than the smallest words of the law. And indeed: for the figure of this world passes away (1 Cor. 7). And elsewhere: "We look for new heavens and a new earth, in which righteousness dwells, according to his promise" (2 Pet. 3). Yet not even the smallest stroke of a letter, that is, not even the smallest and seemingly trivial or superstitious things, are devoid of spiritual significance, as all things are summed up in the Gospel. And yet the law and the prophets were until John, because it could not be prophesied what was already clear had come through John's proclamation.

But lest they should suppose that in His words, the Law and the Prophets were until John, He preached the destruction of the Law or the Prophets, He obviates such a notion, adding, And it is easier for heaven and earth to pass, than one tittle of the law should fail. For it is written, the fashion of this world passeth away. (1 Cor. 7:31.) But of the Law, not even the very extreme point of one letter, that is, not even the least things are destitute of spiritual sacraments. And yet the Law and the Prophets were until John, because that could always be prophesied as about to come, which by the preaching of John it was clear had come. But that which He spoke beforehand concerning the perpetual inviolability of the Law, He confirms by one testimony taken therefrom for the sake of example, saying, Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband, committeth adultery; that from this one instance they should learn that He came not to destroy but to fulfil the commands of the Law.

Secondly, as regards the fulfillment of the Law according to the spiritual understanding, it is added: But it is easier for heaven and earth to pass away, through the conflagration of the world: Psalm: "And you in the beginning founded the earth. They shall perish," etc.

Than for one tittle of the Law to fall, through the frustration of any promise. Rabanus: "Heaven and earth shall pass away, by the change of renewal, their form being laid aside while the prior substance remains: but the words of the Lord shall in no way pass away without the effect of their fulfillment." Therefore it is said in Matthew twenty-four: "Heaven and earth shall pass away, but my words shall not pass away"; because, as it is said in the Psalm, "forever, O Lord, your word endures." Whence although the old law may seem transitory, yet it is more abiding than worldly creation. It also abides through the spiritual understanding of the divine word: whence Matthew five: "I have not come to destroy the Law, but to fulfill it. For amen I say to you, not one iota or one tittle shall pass from the Law, until all things be accomplished."

And note that he says one tittle: for apex properly refers to the topmost point of a letter, which is placed for the adornment of the letter itself and is, as it were, a very small thing. In this it is given to understand that nothing at all, neither small nor great, is in Scripture, nor anything whatsoever, that does not have its fulfillment. For all things are referred to human salvation, which shall have perpetual duration, even as worldly creation passes away according to its outward appearance; Isaiah fifty-one: "The heavens shall melt away like smoke, and the earth shall be worn away like a garment, etc. But my salvation shall be forever, and my justice shall not fail." Whence the book of Scripture is nearer to the book of life than the book of creation, and therefore it cannot remain unfulfilled.

Perhaps by the iota and tittle His righteousness cries, "If ye come right unto Me, I will also come right to you; but if crooked, I also will come crooked, saith the Lord of hosts;" intimating that the ways of sinners are intricate and crooked. For the way right and agreeable to nature which is intimated by the iota of Jesus, is His goodness, which constantly directs those who believe from hearing, "There shall not, therefore, pass from the law one iota or one tittle," neither from the right and good the mutual promises, nor from the crooked and unjust the punishment assigned to them. "For the Lord doeth good to the good, but those who turn aside into crooked ways God will lead with the workers of iniquity."

"More easily, therefore, may heaven and earth pass away-as also the law and the prophets-than that one tittle of the Lord's words should fail." "For," as says Isaiah: "the word of our God shall stand for ever.

Then, lest anyone say that in the end everything of the Law has been rejected as vain and utterly empty, the Lord says: No! On the contrary, now it is even more fulfilled and accomplished. For what the Law sketched in shadow, speaking figuratively about Christ or about the commandments, is now fulfilled, and not one stroke of it shall be lost. What was indicated there in the form of a shadow concerning Christ is now accomplished in the clearest manner. And the commandments of the Law, given at that time in an accommodated way suited to the understanding of the imperfect, will now have a higher and most perfect meaning.

He had above proposed that the kingdom of God should be preached. When he had said that one tittle cannot fall from the law, he added, "Everyone who puts away his wife, and marries another, commits adultery." The apostle rightly admonishes, saying that this is a great sacrament concerning Christ and the church. You find a marriage that doubtlessly was joined by God, when he himself says, "No man comes to me, unless my Father who sent me has drawn him." He alone could join this marriage. Solomon mystically said, "A wife will be prepared for a man by God." The man is Christ, and the wife is the church that is a wife in love and a virgin in innocence. Do not let him whom God has drawn to the Son be separated by persecution, distracted by extravagance, ravaged by philosophy, tainted by Manichaeus, perverted by Arius, or infected by Sabellius. God has joined; let not a Jew separate. All who desire to defile the truth of faith and wisdom are adulterers.… Come, Lord Jesus, to find your bride not tainted or polluted. She has not defiled your house or disregarded your commandments. Let her say to you, "I found him whom my soul loved." Let her lead you into the house of wine. Wine makes glad the heart of man. Let the Spirit saturate her. Let her recognize the mystery and speak the prophecy.

But we must first speak, I think, of the law of marriage, that we may afterwards discuss the forbidding of divorce. Some think that all marriage is sanctioned by God, because it is written, Whom God hath joined, let not man put asunder. (Matt. 19:6.) How then does the Apostle say, If the unbelieving depart, let him depart? (Mark 10:9, 1 Cor. 7:15.) Herein he shows that the marriage of all is not from God. For neither by God's approval are Christians joined with Gentiles. Do not then put away thy wife, lest thou deny God to be the Author of thy union. For if others, much more oughtest thou to bear with and correct the behaviour of thy wife. And if she is sent away pregnant with children, it is a hard thing to shut out the parent and keep the pledge; so as to add to the parents' disgrace the loss also of filial affection. Harder still if because of the mother thou drivest away the children also. Wouldest thou suffer in thy lifetime thy children to be under a step-father, or when the mother was alive to be under a step-mother? How dangerous to expose to error the tender age of a young wife. How wicked to desert in old age one, the flower of whose growth thou hast blighted. Suppose that being divorced she does not marry, this also ought to be displeasing to you, to whom though an adulterer, she keeps her troth. Suppose she marries, her necessity is thy crime, and that which thou supposest marriage, is adultery. But to understand it morally. Having just before set forth that the kingdom of God is preached, and said that one tittle could not fall from the Law, He added, Whosoever putteth away his wife, &c. Christ is the husband; whomsoever then God has brought to His son, let not persecution sever, nor lust entice, nor philosophy spoil, nor heretics taint, nor Jew seduce. Adulterers are all such as desire to corrupt truth, faith, and wisdom.

If a layman divorces his own wife, and takes another, or one divorced by another, let him be suspended.

A person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. "For whosoever puts away his wife," says He, "and marries another, commits adultery;" [Matthew 19:9] not permitting a man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race.

Who are we to say that someone commits adultery in taking another woman after he puts away his wife, and that another who, in doing this, does not commit adultery? The Gospel says that everyone who performs such an act commits adultery. If everyone who marries another woman after the dismissal of his wife commits adultery, this includes the one who puts away his wife without the cause of immorality and the one who puts away his wife for this reason.

Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. What he foretold concerning the law that must never be violated, he confirms with one example taken from it, so that from this one example they may learn that he came not to abolish but to fulfill the decrees of the law. For a fuller exposition of this testimony, let anyone who desires to see it search not our works, but the writings of the greater authorities. For the most blessed fathers, Augustine in the first book of "On the Sermon on the Mount," Jerome, and Ambrose in their commentaries on the Gospels of Matthew and Luke, and indeed many others in their various works have more than sufficiently discussed it.

Third, regarding the duration of the Law according to the law of nature and the conjugal bond, he adds: Everyone who dismisses his wife and marries another commits adultery: first, because he cannot dismiss the first except for the sole cause of fornication, according to Matthew nineteen: "Whoever dismisses his wife except for fornication and marries another commits adultery." Second, because for whatever cause he dismisses her, it is not lawful for him, while she lives, to marry another, and this according to the law of nature divinely instituted in the formation of man; Genesis two: "A man shall leave his father and mother," etc. And this is what dictates that "matrimony is the union of a man and a woman, retaining an indivisible manner of life"; which also dictates that it is an indissoluble bond. - And therefore he adds: And he who marries a woman dismissed by her husband commits adultery. And the reason for this is that the wife belongs to him whose she first was, however much she may seem to be separated; whence the Apostle, Romans seven: "The woman who is under a husband, while the husband lives, is bound to the law. Therefore, while the husband lives, she shall be called an adulteress if she has been with another man." And therefore Jeremiah three: "If a man dismisses his wife, and she, departing from him, marries another man, shall he return to her again? Shall not that woman be polluted and contaminated?" - It should be noted, however, that although no mention had been made of wives, the Lord nevertheless, wishing to show the permanence of the Law with regard to morals and its passing with regard to ceremonials and judicials, gives the example of matrimony, because in it the bill of divorce was given. And the law of matrimony is confirmed in the Gospel as moral law, and the bill of divorce is rejected; whence Matthew nineteen: "Moses commanded to give a bill of divorce and to dismiss. He said to them: Because Moses, on account of the hardness of your hearts, permitted you to dismiss your wives."

From these things, therefore, it is gathered how the Law remains, how it is abolished, how it is fulfilled, and nevertheless the arrogance of the Pharisees glorying in the letter of the Law is refuted.

Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, "Thou shalt not put away thy wife, except for the cause of fornication;" and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. "He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress," that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband.

"Whosoever shall marry her that is divorced from another husband, committeth adultery." And, "There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying." So that all who, by human law, are twice married, are in the eye of our Master sinners, and those who look upon a woman to lust after her.

But perhaps some Jewish man of those who dare to oppose the teaching of our Saviour will say, that when Jesus said, "Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress," [Matthew 5:32] He also gave permission to put away a wife like as well as Moses did, who was said by Him to have given laws for the hardness of heart of the people, and will hold that the saying, "Because he found in her an unseemly thing," [Deuteronomy 24:1] is to be reckoned as the same as fornication on account of which with good cause a wife could be cast away from her husband. But to him it must be said that, if she who committed adultery was according to the law to be stoned, clearly it is not in this sense that the unseemly thing is to be understood. For it is not necessary for adultery or any such great indecency to write a bill of divorcement and give it into the hands of the wife; but indeed perhaps Moses called every sin an unseemly thing, on the discovery of which by the husband in the wife, as not finding favour in the eyes of her husband, the bill of divorcement is written, and the wife is sent away from the house of her husband; "but from the beginning it has not been so." [Matthew 19:8] After this our Saviour says, not at all permitting the dissolution of marriages for any other sin than fornication alone, when detected in the wife, "Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress." [Matthew 5:32] But it might be a subject for inquiry if on this account He hinders any one putting away a wife, unless she be caught in fornication, for any other reason, as for example for poisoning, or for the destruction during the absence of her husband from home of an infant born to them, or for any form of murder whatsoever. And further, if she were found despoiling and pillaging the house of her husband, though she was not guilty of fornication, one might ask if he would with reason cast away such an one, seeing that the Saviour forbids any one to put away his own wife saving for the cause of fornication. In either case there appears to be something monstrous, whether it be really monstrous, I do not know; for to endure sins of such heinousness which seem to be worse than adultery or fornication, will appear to be irrational; but again on the other hand to act contrary to the design of the teaching of the Saviour, every one would acknowledge to be impious. I wonder therefore why He did not say, Let no one put away his own wife saving for the cause of fornication, but says, "Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress." [Matthew 5:32] For confessedly he who puts away his wife when she is not a fornicator, makes her an adulteress, so far as it lies with him, for if, "when the husband is living she shall be called an adulteress if she be joined to another man;" [Romans 7:3] and when by putting her away, he gives to her the excuse of a second marriage, very plainly in this way he makes her an adulteress. But as to whether her being caught in the act of poisoning or committing murder, furnishes any defense of his dismissal of her, you can inquire yourselves; for the husband can also in other ways than by putting her away cause his own wife to commit adultery; as, for example, allowing her to do what she wishes beyond what is fitting, and stooping to friendship with what men she wishes, for often from the simplicity of husbands such false steps happen to wives; but whether there is a ground of defense or not for such husbands in the case of such false steps, you will inquire carefully, and deliver your opinion also in regard to the difficult questions raised by us on the passage. And even he who withholds himself from his wife makes her oftentimes to be an adulteress when he does not satisfy her desires, even though he does so under the appearance of greater gravity and self-control. And perhaps this man is more culpable who, so far as it rests with him, makes her an adulteress when he does not satisfy her desires than he who, for other reason than fornication, has sent her away — for poisoning or murder or any of the most grievous sins. But as a woman is an adulteress, even though she seem to be married to a man, while the former husband is still living, so also the man who seems to marry her who has been put away, does not so much marry her as commit adultery with her according to the declaration of our Saviour.

"Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices?" And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery." And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?" And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way."

But Christ prohibits divorce, saying, "Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery." In order to forbid divorce, He makes it unlawful to marry a woman that has been put away.

His words are: "Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery," -"put away," that is, for the reason wherefore a woman ought not to be dismissed, that another wife may be obtained.

And concerning chastity, the holy word teaches us not only not to sin in act, but not even in thought, not even in the heart to think of any evil, nor look on another man's wife with our eyes to lust after her. Solomon, accordingly, who was a king and a prophet, said: "Let thine eyes look right on, and let thine eyelids look straight before thee: make straight paths for your feet." And the voice of the Gospel teaches still more urgently concerning chastity, saying: "Whosoever looketh on a woman who is not his own wife, to lust after her, hath committed adultery with her already in his heart." [Matthew 5:28] "And he that marrieth," says [the Gospel], "her that is divorced from her husband, committeth adultery; and whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery." [Matthew 5:32] Because Solomon says: "Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goeth in to a married woman shall not be innocent." [Proverbs 6:27-29]

But that the Law spoke imperfectly to the imperfect is evident from the following. For example, the Law, on account of the hardheartedness of the Jews, gave a decree concerning the dissolution of marriage, namely: a husband, if he came to hate his wife, had the right to divorce her, so that nothing worse would happen. For the Jews, being inclined to murder and bloodthirsty, did not spare their closest relatives, so that they even slaughtered their own sons and daughters as sacrifices to demons. But this is a deficiency and imperfection of the Law. That was the time for such legislation, but now a different, more perfect teaching is needed. Therefore I say: whoever divorces his wife except for adultery and marries another commits adultery. Therefore there is nothing surprising if I teach about non-possessiveness, even though the Law says nothing clearly about it. Behold, the Law indifferently gave a commandment about marital divorce, to prevent murder among the Jews; but I, training My listeners toward the highest perfection, forbid divorce without a justifiable reason, and I command this not in opposition to the Law, but so that there would be no murders between husbands and wives. And I confirm this when I teach that spouses should care for one another and cherish each other as their own members. The Law also desired this, but since the listeners were imperfect, it ordained the dissolution of marriage so that, at least under such a condition, husband and wife would spare each other and not rage against one another. So, Christ confirmed all the requirements of the Law; and therefore He said well that it is impossible for one tittle of the Law to perish. For how could it have perished, when Christ fulfilled it (the Law) in a better form?

For that to the imperfect the Law spoke imperfectly is plain from what he says to the hard hearts of the Jews, "If a man hate his wife, let him put her away," (Deut. 24:1.) because since they were murderers and rejoiced in blood, they had no pity even upon those who were united to them, so that they slew their sons and daughters for devils. But now there is need of a more perfect doctrine. Wherefore I say, that if a man puts away his wife, having no excuse of fornication, he commits adultery, and he who marrieth another commits adultery.

And he said to his disciples: It is impossible that scandals should not come, but woe to him through whom they come. The Apostle also says: There must be heresies, that those who are approved may be made manifest among you. It is therefore impossible in this world, so full of errors and afflictions, that scandals will not come very often; but woe to him who, by his fault, causes what is inevitable to come through him. Although some false brother or Judas himself, who was preparing his mind for betrayal, may be understood here by the general sense, this passage yet looks back to the previous context, where the Lord, speaking about giving alms, is mocked by the Pharisees. For he who reproaches one speaking rightly certainly provides a scandal, that is, a stumbling block and ruin to weak listeners, especially if he, like the Pharisees, appears to possess knowledge of the law. Rebuking whom, the Apostle says: And the weak brother perishes by your knowledge, for whom Christ died (I Cor. VIII).

This is spoken according to the custom of the province of Palestine; for among the ancient Jews the punishment of those who were guilty of the greater crimes was that they should be sunk into the deep with a stone tied to them; and in truth it were better for a guilty man to finish his bodily life by a punishment however barbarous, yet temporal, than for his innocent brother to deserve the eternal death of his soul. Now he who can be offended is rightly called a little one; for he who is great, whatsoever he is witness of, and how great soever his sufferings, swerves not from the faith. As far then as we can without sin, we ought to avoid giving offence to our neighbours. But if an offence is taken at the truth, it is better to let the offence be, than that truth should be abandoned.

And he said to his disciples. After having refuted the impiety of the Jews, he invited the disciples to piety according to corporal almsgiving; here follows the second part, in which he invites to piety according to spiritual almsgiving. This part is divided into three, in the first of which he instructs the disciples by a reasonable teaching: in the second he leads them by hand through a sensible example, there: And the Apostles said to the Lord: in the third he confirms by an admirable deed, there: And it came to pass, as Jesus was going.

Concerning the reasonable teaching, he first sets forth a dissuasion from spiritual impiety, which consists in the scandal of neighbors; then he adds a persuasion to spiritual piety, which consists in the remission of offenses, there: Take heed to yourselves: If he shall sin. Concerning the dissuasion therefore from scandalizing impiety, he proceeds in this order, showing namely that passive scandal is inevitable, active scandal is damnable, and its punishment is horrible.

First, therefore, with regard to the inevitability of passive scandal, he says: And he said to his disciples: It is impossible that scandals should not come. For this is not said of active scandal, because that one can well avoid, but of passive scandal, which is not in the power of any man, because it sometimes takes occasion not only from evil, but even from good, as is said of the Jews in Matthew thirteen: "Who were scandalized in him"; on account of which, Matthew eleven: "Blessed is he who shall not be scandalized in me"; because, First Peter two, "to them that believe not, the stone which the builders rejected has become the head of the corner, and a stone of stumbling and a rock of scandal." But God permits this to happen by just judgment for the punishment of the wicked and the testing of the just; whence Matthew eighteen: "It is necessary that scandals come." And the reason is given in First Corinthians eleven: "There must be heresies, that they also who are approved may be made manifest." Although scandals come through the wicked and from the wicked, they ought nevertheless to be avoided by just men, as much as they can, while preserving the threefold truth. Whence Bede: "Note that insofar as you can without sin, you ought to avoid the scandal of your neighbor; but if it concerns the truth, truth ought not to be abandoned on account of scandals."

Now there is a threefold truth that ought not to be abandoned on account of scandal, namely the truth of life, of doctrine, and of justice. Hence Jerome says: "Everything that can be done or not done, while preserving this threefold truth, should be set aside." But this is not a matter of necessity, but of perfect justice, according to which the Apostle said in First Corinthians 8: "If food scandalizes my brother, I will never eat meat, lest I scandalize my brother." Hence Romans 14: "It is good not to eat meat or drink wine, nor anything by which your brother is offended, or scandalized, or made weak." Hence if anyone is scandalized on account of works of perfection, these are nevertheless not to be abandoned; hence Jerome on the death of Blaesilla: "A darker garment scandalizes someone; John scandalizes, who was clothed in camel's hair." But we have an example of setting aside indifferent things on account of scandal in Christ, Matthew 17: "But that we may not scandalize them, go to the sea," etc.; where he paid the tribute. And yet he did not abandon the teachings of truth on account of scandal; hence Matthew 15: "Do you know that the Pharisees, when they heard this word, were scandalized?" But he said: "Let them alone: they are blind and leaders of the blind," etc.

Second, as regards the damnability of active scandal, he adds: But woe to him through whom they come! that is, who actively scandalizes. Now those actively scandalize who through a word or deed that is less than upright provide an occasion of ruin. For the Gloss says on Numbers thirty-one at the beginning: "Scandal is when a deception unto sinning is placed before one who walks rightly," as Balaam did to the children of Israel. On account of which it is said in Revelation two: "You have those holding the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel," namely, to eat of the sacrifices, etc. This scandal is one of spiritual impiety, when someone by evil example kills the soul of his neighbor, and therefore he himself is rendered worthy of death. As a figure of which it is said in Numbers thirty-one: "Why have you preserved the women? Are not these the ones who deceived the children of Israel at the suggestion of Balaam and caused you to transgress against the Lord?" "Therefore slay all of them, whatever is of the male sex, even the little ones, and the women who have known men in intercourse, put to death"; and in the twenty-fifth chapter: "Let the Midianites regard you as enemies, and strike them, because they too have acted with hostility against you." For he acts most hostilely who extinguishes the spirit of life in the fountain of the heart; therefore Matthew eighteen: "If your hand or your foot scandalizes you, cut it off and cast it from you; and if your eye scandalizes you, pluck it out and cast it from you; for it is better to enter life with one eye than having two eyes to be cast into the gehenna of fire." Now this is not to be understood of bodily members, but of friends, who as members are carnally joined to us, from whom, if they scandalize, we ought to be separated, according to that saying in Matthew ten: "I have come to set a man against his father, and a daughter-in-law against her mother-in-law; and a man's enemies shall be those of his own household." Therefore Sirach six: "Separate yourself from enemies and be on guard against friends." Chrysostom: "Nothing is so harmful as to associate with the pernicious"; and therefore he himself says: "If we cut off members when they have become incurable and have harmed the rest, much more ought we to do this with friends."

What are the offences which Christ mentions as being in every way certain to happen? Offences then are of two kinds: for some are against the glory of the Supreme Being, and assail That Substance Which transcends all, as far at least as regards the purpose of the contrivers of them: while other offences happen from time to time against ourselves, and proceed no further than to the injury of some of the brethren, who are our partners in the faith. For whatever heresies have been invented, and every argument which opposes itself to the truth, resist really the glory of the supreme Godhead, by drawing away those who are caught therein from the uprightness and exactness of the sacred doctrines. And the Saviour has attached a bitter penalty against those who lay such stumbling-blocks in men's road.

Perhaps, however, these are not the offences here referred to, but those rather, which very frequently from human infirmity happen between friends and brethren: and the accompanying discourse which immediately follows these opening remarks, and which speaks of our pardoning the brethren in case they ever sin against us, leads us to the idea that these were the offences meant. And what then are these offences? Mean and annoying actions, I suppose; fits of anger, whether on good grounds or without justification; insults; slanders very frequently; and other stumbling-blocks akin and similar to these. Such, He says, must needs come. Is this then because God, Who governs all, obliges men to their commission? Away with the thought: for from Him comes nothing that is evil, yes! rather He is the fountain of all virtue. Why then must they happen? Plainly because of our infirmity: "for in many things we all of us stumble," as it is written. Nevertheless there will be woe, He says, to the man who lays the stumbling-blocks in the way: for He does not leave indifference in these things without rebuke, but restrains it rather by fear of punishment. Nevertheless He commands us to bear with patience those who occasion them.

The accompanying discussion that immediately follows these opening remarks and speaks of our pardoning our brothers and sisters in case they ever sin against us leads us to the idea that these were the offenses meant. What are these offenses? They are, I suppose, mean and annoying actions, fits of anger whether on good grounds or without justification, insults, slander, and other stumbling blocks similar to these. He says that these temptations must come. Is this then because God, who governs all, forces people to their commission of sin? Away with the thought! Nothing that is evil comes from him. He is the fountain of all virtue. Why then must this happen? They clearly happen because of our infirmity, for all of us stumble in many things, as it is written. Nevertheless he says that there will be woe to the person who lays the stumbling blocks in the way. He does not leave indifference in these things without rebuke but restrains it by fear of punishment. He still commands us to bear with patience those who cause sins to happen.

Now there are two kinds of offences, of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the brethren. For the inventions of heresies, and every word that is spoken against the truth, are obstructions to the glory of God. Such offences however do not seem to be mentioned here, but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If thy brother trespass against thee, rebuke him.

"It is impossible," he says, "that scandals should not come." I suppose that a scandal is a sin because sin comes through scandal. "In many things we all offend." Granted that I have not come to ruin, but I have certainly offended not only in one thing but also in many things.

But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, He would not threaten with such a punishment the offender.

Hear the Lord saying, "Woe to the world because of scandals!" A scandal tempts the saints, fatigues the cautious, throws down the incautious, disturbs all things and confuses all people. It is true that in this present passage the Lord is talking about the scandal of his passion.

Be not, my brethren, distressed by those things that have been done, but give heed to the future: for what is passed is ended; but the things which threaten are dangerous to those who shall fall in with them. For offenses shall never be wanting in this world, so long as the enemy is permitted to act according to his will; in order that the prudent and those who understood his wiles may be conquerors in the contests which he raises against them; but that those who neglect to learn the things that pertain to the salvation of their souls, may be taken by him with merited deceptions.

Then Peter answered, "The prophet of the truth has said, 'Good things must needs come, and blessed, said he, is he by whom they come; in like manner evil things must needs come, but woe to him through whom they come.' But if evil things come by means of evil men, and good things are brought by good men, it must needs be in each man as his own to be either good or bad, and proceeding from what he has proposed, in order to the coming of the subsequent good or evil, which, being of his own choice, are not arranged by the providence of God to come from him.

Then, turning to His disciples, He says: "Woe unto him through whom offences come! It were better for him if he had not been born, or if a millstone were hanged about his neck and he were cast into the sea, than that he should offend one of these little ones," that is, one of His disciples.

Since the covetous Pharisees were grumbling against the Lord because He spoke about non-possessiveness, He first told the parable of the rich man and Lazarus, showing them through it what punishment awaited them for their attachment to wealth; and then He turns His discourse to the disciples concerning the Pharisees themselves, that they cause scandal and hold others back from the Divine path, and that for this "woe" is appointed as their portion. Let us see, then, what He says. "It is impossible that offenses should not come, but woe to him through whom they come," that is, it is impossible that offenses or obstacles to a good and God-pleasing life should not come. For given the great wickedness of men, there must necessarily appear a multitude of obstacles to the preaching and to the truth. But woe only "to him through whom they come," that is, to their instigator, such as the Pharisees, who cause offense and hinder the preaching. Many ask in perplexity: if offenses must necessarily come and it is impossible for the preaching not to encounter obstacles, then why, Lord, do You condemn and call wretched the instigators of offenses? They became such by necessity, and everything that is done by necessity is worthy of forgiveness. Know, then, that this very necessity has its origin in free will. I shall say it more clearly: the Lord, seeing the wickedness of the people of that time, seeing how they were devoted to evil and chose nothing good, said that, judging by the consequence of what was then before their eyes, it was necessary for offenses to come. Thus, the wickedness in which people delighted was a matter of free choice, while the production of offenses necessarily followed from that wickedness; and for this reason the authors of offenses are worthy of punishment. This can be illustrated by an example. A physician, seeing that a certain person leads a bad way of life and gives himself over to excess, can say that he will necessarily fall ill. Is this illness then a necessity? Yes, as a consequence of a bad way of life, it is a necessity. Therefore, woe to those who hinder the preaching, because they have reached such a degree of wickedness that offenses necessarily had to come.

Because the Pharisees were covetous and railed against Christ when He preached poverty, He put to them the parable of the rich man and Lazarus. Afterwards, in speaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed obstacles in the divine way. As it follows; Then said he unto his disciples, It is impossible but that offences will come, that is, hindrances to a good life and which is pleasing to God.

Or, He says that there must arise many obstacles to preaching and to the truth, as the Pharisees hindered the preaching of Christ. But some ask, If it needs be that offences should come, why does our Lord rebuke the author of the offences? for it follows, But woe to him through whom they come. For whatsoever necessity engenders is pardonable, or deserving of pardon. But observe, that necessity itself derives its birth from free-will. For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the consequence of those things which are seen, that offences must needs come; just as if a physician, seeing a man using an unwholesome diet, should say, It is impossible but that such a one should be sick. And therefore to him that causes offences He denounces woe, and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, &c.

It is better for him that a millstone be placed around his neck and he be cast into the sea, than that he should cause one of these little ones to stumble. He speaks according to the custom of the province, by which this punishment was for greater crimes among the ancient Jews, that they be drowned with a stone tied to them in the depths. And indeed it is better for the innocent to end their bodily life with a punishment, however atrocious, than to deserve the eternal death of the soul by harming a brother. Rightly, however, one who can be scandalized is called little. For he who is great, whatever he sees, whatever he suffers, does not turn away from the faith. But he who is small in spirit and little, seeks opportunities to be scandalized. Therefore, it is most appropriate for us to consider those who are small in faith, that they not be offended by anything of ours, and leave the faith, and fall from salvation. It is indeed to be noted that in our good work sometimes we must avoid scandalizing our neighbor, but at other times, it must be contemptuously disregarded. Insofar as we can without sin, we must avoid scandalizing our neighbors. But if a scandal arises from the truth, it is better to permit the scandal to arise than to forsake the truth.

Third, as regards the horribleness of the punishment, he adds: It is more profitable for him if a millstone were placed around his neck and he were cast into the sea. Bede: "He speaks according to the custom of the province, where this was the punishment for crimes, that one would be plunged into the deep with a stone tied to him." This, I say, he calls more profitable than that he should scandalize one of these little ones: because this punishment is far less than that which he deserves by scandalizing his neighbor. Whence Bede: "Truly it is more profitable to end life while innocent by the gravest punishment than to merit perpetual death by harming a brother." And again the same author: "For it is more profitable to receive a brief punishment for a fault than to be reserved for eternal torments."

The reason, moreover, why so great a punishment is owed to the one who scandalizes is that he takes from Christ that which He loves most, namely the soul, according to that passage of Wisdom 11: "All things are Yours, O Lord, who love souls." Whence also the Apostle in 1 Corinthians 8: "The weak brother shall perish by your knowledge, for whom Christ died"; and there follows: "But thus sinning against the brethren, you sin against Christ." — Another reason is that, just as a great crown is owed to works of edification, so a great punishment is owed to works of destruction; Romans 14: "Let us pursue the things that are of peace, and let us keep the things that are of mutual edification: do not for the sake of food destroy the work of God." — The third reason is that, just as it is great cruelty to afflict the sick, so it is great perversity to seduce the simple; on account of which, Leviticus 19: "You shall not place a stumbling block before the blind"; and therefore He says pointedly: One of these little ones. — The fourth reason is that the one who scandalizes is obligated not only to render his own soul, but also the scandalized soul; whence Exodus 21: "If anyone opens a cistern and does not cover it, and an ox or donkey falls into it, the owner of the cistern shall pay the price of the animals." — This sin, moreover, is grave in all, but especially in those whose life is taken as an example, such as prelates, such as great clerics, such as also religious and renowned men; whence Malachi 2: "The lips of the priest keep knowledge, and they seek the law from his mouth." "But you have departed from the way and have scandalized very many; you have made void the covenant of Levi. For which reason I have made you contemptible and base," etc.

And indeed, for a person who causes offenses and obstacles, it is better that "a millstone be hung around his neck and he be cast into the sea" than that he should offend and lead astray "one of these little ones," that is, the faithful.

After the parable of the rich man who is tormented in punishment, Christ added a commandment to give forgiveness to those who turn themselves from their trespasses, lest any one through despair should not be reclaimed from his fault; and hence it is said, Take heed to yourselves.

That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and thee alone. (Mat. 18:15.) For better is a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to be destroyed. For we more readily give ear to counsel than yield to injury. Fear is a weak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against thee. For it is not the same thing to sin against God and to sin against man.

Take heed to yourselves. If your brother sins, rebuke him, and if he repents, forgive him. We read something similar in Leviticus: You shall not hate your brother in your heart; you shall surely rebuke your neighbor and not bear sin because of him (Lev. 19). He therefore shows the order in which we can avoid scandals and escape eternal woe: if we take care not to offend anyone, if we rebuke the sinner with the zeal of justice, if we open the bowels of mercy and compassion to the penitent. Here it must be carefully noted that we are commanded not to forgive indiscriminately but to forgive the one who repents. And first, indeed, to rebuke the sinner with mercy, so that we may justly have someone to forgive afterwards. Therefore, whoever sees his brother sin and remains silent is no less a transgressor of the Lord's command than he who refuses to grant pardon to the penitent. For he who said, If he repents, forgive, preceded it with, If he sins, rebuke. Therefore, mercy on a brother is to be granted after rebuke, but certainly to the one who turns away from error by repenting, lest forgiveness be either too difficult or indulgence too lax.

But we must mark, that He does not bid us forgive every one who sins, but him only who repents of his sins. For by taking this course we may avoid offences, hurting no one, correcting the sinner with a righteous zeal, extending the bowels of mercy to the penitent.

By using the number seven He assigns no bound to the giving of pardon, but commands us either to forgive all sins, or always to forgive the penitent. For by seven the whole of any thing or time is frequently represented.

Take heed to yourselves, etc. After He dissuaded impiety, which consists in the scandal of one's neighbors, here consequently He counsels spiritual piety, which consists in the remission of injuries. And since piety ought to be exhibited according to ordered charity, which consists in vigilance with respect to oneself and in clemency with respect to one's neighbor, therefore in this part He exhorts the Apostles to the vigilance of their minds, to discipline with respect to those who err, and to indulgence with respect to the penitent.

First therefore, as regards the guarding of their minds, he says: Take heed to yourselves: as if to say: you ought first to be watchful concerning your own correction rather than concerning the sins of your neighbor: Sirach thirty: "Have mercy on your own soul, pleasing God." This the Apostle taught in First Timothy four: "Take heed to yourself and to the doctrine. For in doing this, you will save both yourself and those who hear you." And this especially belongs to prelates themselves, who ought first to be watchful concerning themselves: Acts twenty: "Take heed to yourselves and to the whole flock, in which the Holy Spirit has placed you as bishops to govern the Church of God, which he acquired with his own blood." This order, however, is necessary, lest perhaps that word of Romans two be said to one who attends to the correction of others and neglects his own: "You who teach another, do you not teach yourself?" and that of Matthew seven: "Hypocrite! First cast out the beam from your own eye, and then you will see to remove the speck from your brother's eye." And therefore that good watchman said in Isaiah twenty-one: "I stand upon the watchtower of the Lord, standing continually by day, and I am at my post, standing through all the nights." He attended to his neighbor, not like Cain: Genesis four: "Am I my brother's keeper?" He also attended to himself, lest that word above in chapter four be said: "Physician, heal yourself."

Second, as regards discipline with respect to sinners, he adds: If your brother sins against you, rebuke him: and this through friendly correction, according to that of Second Timothy four: "Reprove, entreat, rebuke with all patience and teaching"; and Sirach nineteen: "Correct a friend, lest perhaps he did not understand and say: 'I did not do it'; or if he did, lest he do it again." Whence this rebuke ought not to come from anger, but from clemency, not from the desire for vengeance, but from the love of justice: whence Gregory in the Moralia: "If we ought to love our neighbors as ourselves, it follows that we should be angered at their sins, just as at our own." Moreover, one is said to sin against us not only when he sins against our person, but also when he sins in our presence: whence Augustine, On the Words of the Lord: "A brother sins against us if he also sins with our knowledge," because, insofar as it lies in him, he corrupts us by his example, making us witnesses of iniquity.

And note that in this rebuke an order must be observed, which is expressed in Matthew eighteen: "If your brother sins against you, correct him between you and him alone." And afterwards he adds that witnesses must be brought in, then the matter must be told to the Church. For first the sinner ought to be recalled by love: which is done when he is admonished in secret: Galatians six: "Brothers, if a man is overtaken in any fault," etc. Second, by shame: which is done when witnesses are brought in, according to that of Leviticus nineteen: "You shall not hate your brother in your heart, but reprove him publicly, lest you bear sin on his account." Third, however, by fear: which is done in the face of the Church—First Timothy chapter five: "Rebuke the one who sins before all, so that the rest also may have fear." This order, however, is one of fittingness, not of necessity, and especially if it is perceived that the neighbor is incorrigible by the word of a brother, but only by a strong hand, according to that passage of Proverbs chapter nine: "Do not rebuke a scoffer, lest he hate you." Hence Jerome: "To strive in vain and to gain nothing else by laboring than hatred is the height of madness." On account of this, holy Joseph also did not observe this order, of whom it is said in Genesis chapter thirty-seven, that "he accused his brothers before his father of a most grievous crime." From which a pattern is given, that to a prelate, who is a person able to be of benefit, even with no preceding correction, the fault of a neighbor can and ought to be accused—outside of judgment, if it is hidden, and in judgment, if certain proof is had. Hence Bede: "He who sees one sinning and remains silent sins just as much as he who does not pardon the penitent"; which indeed is understood when by one's word the neighbor can be corrected, and no greater danger is feared. Hence on that passage of Second Corinthians chapter six: "Go out from the midst of them," the Gloss says: "To go out is to do what pertains to the correction of the wicked, as much as is permitted according to the rank of each one, with peace preserved."

Third, as regards indulgence with respect to the penitent, he adds: And if he shall do penance, forgive him. Bede: "We are not commanded to forgive indiscriminately the one sinning, but the one doing penance. First therefore is to rebuke the one sinning, so that afterwards we may forgive the penitent." For the Lord established this law in the Lord's Prayer in Matthew chapter six: "Forgive us our debts as we also forgive our debtors"; and there follows: "For if you forgive men their sins, your heavenly Father will forgive you your debts. But if you do not forgive men, neither will your heavenly Father forgive you your sins." Therefore it is said in Sirach chapter twenty-eight: "Forgive your neighbor who harms you, and then when you pray, your sins will be loosed. A man harbors anger against another man, and seeks remedy from God? He has no mercy on a man like himself, and yet prays for his own sins? He himself, being flesh, stores up anger, and seeks propitiation from God?"

He says, "If he who sins against you repents and acknowledges his fault, you shall forgive him not only once, but very many times." We … must rather imitate those whose business it is to heal our bodily diseases and who do not care for a sick person once only or twice, but just as often as he happens to become ill. Let us remember that we also are liable to infirmities and overpowered by our passions. This being the case, we pray that those who have the duty to rebuke us and who have the authority to punish us may show themselves forgiving and kind to us. It is our duty, having a common feeling for our mutual infirmities, to bear one another's burdens, so we will fulfill the law of Christ. Observe also that in the Gospel according to Matthew, Peter makes the inquiry, "How often will my brother sin against me, and I forgive him?" The Lord then tells the apostles, "Although he sins seven times in the day," that is, frequently, "and will acknowledge his fault, you shall forgive him."

Forgiveness as a transaction is impossible until the offender seeks that forgiveness. Forgiveness as a readiness to conduct the transaction is possible now. You can't give the present until it is requested, but you can have it wrapped and sitting by the door.

Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked. If one failed in this duty of reproof, he in fact sinned, either because out of hatred he wished his brother to continue in sin, or else spared him from mistaken friendship, although possessing the injunction in Leviticus: "Thou shalt not hate thy brother in thine heart; thy neighbor thou shalt seriously rebuke, and on his account shalt not contract sin.

Therefore the Lord warns the disciples: "Take heed to yourselves." Behold, He says, I tell you beforehand that evil will come; do not be held accountable. For evil must come, but there is no necessity for you to perish, if you are careful and arm yourselves. The wolf must come, but if the shepherd is watchful, there is no necessity for the sheep to perish, and the wolf must depart with an empty maw. The Lord said this about those who cause offense and those who harm the preaching, that is, who hinder it. Since there is a great difference among them, for some are incurable like the Pharisees, while others are curable like the Lord's brothers in relation to the Lord Himself, for even they did not believe in Him (John 7:5). So, since there is a great difference among those who hinder the preaching, for among them there could be some who are even of the same faith, the Lord says: "if your brother sins against you," "rebuke him" privately, and "if he listens to you, you have gained" him, "but if he does not listen, take with you one or two more," and the rest, which the evangelist Matthew (Matt. 18:15–17) set forth more extensively, while the evangelist Luke passed over in silence, as it had already been said by the evangelist Matthew. Whoever heeds the rebuke is worthy of forgiveness; but whoever does not heed, let him "be to you as a heathen and a tax collector," that is, abominable and unworthy of being called a brother.

As if He says, Offences must needs come; but it does not follow that you must perish, if only you be on your guard: as it need not that the sheep should perish when the wolf comes, if the shepherd is watching. And since there are great varieties of offenders, (for some are incurable, some are curable,) He therefore adds, If thy brother trespass against thee, rebuke him.

But some one may well ask, If when I have several times forgiven my brother he again trespass against me, what must I do with him? In answer therefore to this question He adds, And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; forgive him.

Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.

And if he sins against you seven times in a day, and seven times in a day turns back to you, saying: I repent, forgive him. The number seven does not set a limit for granting forgiveness, but either commands that all sins should be forgiven, or that the one repenting should always be forgiven. For often the universality of any matter or time is indicated by the number seven. Hence it is sung in the psalm: Seven times a day I have praised you (Psalm 119), which means nothing other than His praise is always in my mouth (Psalm 34). For elsewhere too, when Peter asked how many times he should forgive a brother sinning against him, and he said up to seven times, the Lord replied: I do not say to you up to seven times, but up to seventy times seven (Matthew 18), that is, four hundred and ninety times. So you should forgive your brother sinning that many times in a day, as he could not sin that many times. Therefore, if a brother sins against you and repents, you have the power, indeed the necessity, to forgive him, so that the Father who is in heaven may also forgive you when you repent and ask for mercy. But if he, having been reprimanded, neglects to convert and to do penance, consider what the judgment of truth decrees about this. If your brother sins against you, go and correct him, and so on, up to where he says: If he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. And deservedly so, because under the name of the faithful he performed the works of the unfaithful. Certainly, we are commanded to give forgiveness differently to a brother who asks for it and differently to an enemy who persecutes. To the former, so that, having received forgiveness for the sin by which he harmed us innocents, he may join us in communal charity; to the latter, that while he wishes evil upon us and, if possible, does it, we may always wish and do good to him as far as we can. For David could not extend the same measure of forgiveness to his persecutors, deprived of the remedy of penance and despite compassionately mourning for them, as Joseph kindly and recognizably extended to his brothers, corrected with salutary contrition.

And since mercy ought to exceed the offense, therefore he adds: And if he sins against you seven times in a day, through manifold injury. Bede: "Universality is customarily designated by the number seven," on account of which it is also said in Proverbs chapter twenty-four: "The just man falls seven times in a day and rises again." Moreover, through these seven occasions, sevenfold tribulations can be gathered by which someone injures a neighbor: by misleading the intellect, by corrupting the affections, by afflicting the body, by taking away his possessions, by denying what is his, by mocking his reputation with words, and by corrupting his life through example; concerning which it is said in Job chapter five: "In six tribulations he will deliver you, and in the seventh evil shall not touch you."

And all these things must be forgiven to the penitent: And if seven times in a day he turns to you, saying: I repent, through mental compunction; forgive him, through merciful pardon, lest perchance that which was said to the wicked servant in Matthew eighteen be said to you: "Wicked servant, I forgave you all your debt because you asked me; should you not then also have had mercy on your fellow servant, as I also had mercy on you?" Just as therefore God grants pardon to everyone who asks, according to that passage in Ezekiel thirty-three: "The wickedness of the wicked shall not harm him, on whatever day he turns away from it," etc.: so also we ought to forgive the penitent. Hence a finite number is put here in place of an infinite one; whence Chrysostom says: "Even if you forgive seventy times seven, nevertheless, as a drop of water compared to the sea, indeed much more so, your generosity falls short of the infinite clemency of God." Therefore all offenses, however great and however many and whenever and by whomever they were committed, must be forgiven, if pardon is humbly sought through true repentance; and the offense must also be forgiven to one who does not ask, but in one way to one who asks, in another way to one who persecutes. Whence the Gloss of Bede says: "We are commanded to grant pardon in one way to a brother who asks, in another way to an enemy who persecutes. To a brother, having granted remission, we share in the fellowship of charity; to a persecutor who wishes us evil, or, if he can, does us evil, we wish good things and do what we can"; and this by the example of Christ, concerning whom below in chapter twenty-three: "Father, forgive them, for they know not what they do"; by the example of David, who said: "If I have repaid those who rendered evil to me," etc.; by the example of the protomartyr Stephen, concerning whom in Acts seven: "And kneeling down, he cried out with a loud voice, saying: Lord, receive my spirit, and do not hold this sin against them. And when he had said this, he fell asleep in the Lord."

Further, in respect to forbearance. "If thy brother," it is said, "sin against thee, rebuke him; and if he repent, forgive him. If he sin against thee seven times in a day, and turn to thee the seventh time, and say, I repent, forgive him."

But they assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature-concealed, and yet at the same time disclosed-of things that have been, and are coming into existence, and moreover will be,-(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man. And concerning this (nature) they hand down an explicit passage, occurring in the Gospel inscribed according to Thomas, expressing themselves thus: "He who seeks me, will find me in children from seven years old; for there concealed, I shall in the fourteenth age be made manifest." This, however, is not (the teaching) of Christ, but of Hippocrates, who uses these words: "A child of seven years is half of a father." And so it is that these (heretics), placing the originative nature of the universe in causative seed, (and) having ascertained the (aphorism) of Hippocrates, that a child of seven years old is half of a father, say that in fourteen years, according to Thomas, he is manifested. This, with them, is the ineffable and mystical Logos. They assert, then, that the Egyptians, who after the Phrygians, it is established, are of greater antiquity than all mankind, and who confessedly were the first to proclaim to all the rest of men the rites and orgies of, at the same time, all the gods, as well as the species and energies (of things), have the sacred and august, and for those who are not initiated, unspeakable mysteries of Isis. These, however, are not anything else than what by her of the seven dresses and sable robe was sought and snatched away, namely, the pudendum of Osiris. And they say that Osiris is water. But the seven-robed nature, encircled and arrayed with seven mantles of ethereal texture-for so they call the planetary stars, allegorizing and denominating them ethereal robes,-is as it were the changeable generation, and is exhibited as the creature transformed by the ineffable and unportrayable, and inconceivable and figureless one. And this, (the Naassene) says, is what is declared in Scripture, "The just will fall seven times, and rise again." For these falls, he says, are the changes of the stars, moved by Him who puts all things in motion.

Nor is it to be wondered at, if He thus teaches who forbids your refusing to bring back even your brother's cattle, if you find them astray in the road; much more should you bring back your erring brother to himself. He commands you to forgive your brother, should he trespass against you even "seven times." But that surely, is a small matter; for with the Creator there is a larger grace, when He sets no limits to forgiveness, indefinitely charging you "not to bear any malice against your brother," and to give not merely to him who asks, but even to him who does not ask.

Then, as if someone were to say: let it be so, Lord! You have distinguished this well; but what is to be done with the one who has been forgiven many times and offends again? The Lord says: if he repents again, forgive him. And further: "if... he turns back seven times in a day,... forgive him." And the phrase "seven times in a day" is used here in place of "many times," just as in the expression: "even the barren woman bears seven times" (1 Sam. 2:5). Therefore, as many times as he repents, so many times must you forgive him. And do not think that the Lord is setting a number of how many times to forgive, but, as I said before, understand "seven times in a day" in the sense of "many times" and innumerably. For we say in ordinary conversation: in such-and-such a city there are a myriad (ten thousand) inhabitants, but we say this not because there are actually ten thousand inhabitants in it, for there may be even more, but instead of calling the city very populous, we say that it has ten thousand inhabitants. And that "seven times in a day" is used in this sense is evident from the Gospel of Matthew (Matt. 18:21–22). For there, when Peter said: Lord, must I forgive him (my brother) up to seven times? The Lord said: not "up to seven, but up to seventy times seven," signifying by this an innumerable multitude of times.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For He will be girded about His loins with righteousness.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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