Monday of the Third Week of Lent

The Scriptures have shown us the gravity of human wickedness and the severity of the punishment that had to be inflicted on it. They then point out to us the one who amid such a multitude had been able to keep a sincere virtue. Virtue in fact is admirable even for itself. If someone cultivates virtue among those who refuse it, he makes it much more worthy of admiration. Therefore the Scriptures, as though in admiration of this just man, point out the contrast: that only one man who was living among those who soon would experience the wrath of God, this Noah, "found favor in the eyes of the Lord God." He "found favor," but "in the eyes of God"; not simply "he found favor" but "in the eyes of the Lord God." This is said in order to show us that he had a single purpose, that is, to be praised by that eye that never sleeps or rests. He had no care for human glory or scorn or irreverence.

Do you see how the Lord created our nature to enjoy free will? I mean, how did it happen, tell me, that while those people showed enthusiasm for wickedness and rendered themselves liable to punishment, this man opted for virtue, shunned association with them and thus felt no effect of punishment? Is it not crystal clear that each person chose wickedness or virtue of his own volition? You see, if that were not the case and freedom did not have its roots in our nature, those people would not have been punished, nor would others receive reward for their virtue. Since, however, everything has been allowed to remain with our choice owing to grace from on high, punishment duly awaits the sinners, and reward and recompense those who practice virtue.

Therefore, in praise of Noah, Scripture not merely called him "blameless" but added "among the men of his day" to make it clear that he was so at that time when the obstacles to virtue were many. Besides, other men were illustrious after him, yet he will have no less praise than they. For he was blameless in his own time.

Speaking of Noah, our unerring Scriptures tell us that he "was a just and perfect man in his generation," meaning that he was perfect as far as citizens of the city of God can be perfect during the pilgrimage of this present life, not, of course, as perfect as they are to be in that immortal life in which they will be as perfect as the angels of God.

These are the generations of Noah. Noah was a just and perfect man in his generations; he walked with God. Noah is praised with the same commendation as Enoch, namely that he followed the footsteps of the divine command with upright steps of good works, and thus, while the world perished, he was saved in the ark. Noah was just and perfect, not as the saints are to be perfected in that immortality in which they will be equal to the angels of God, but as perfect as one can be in this pilgrimage; and therefore it is added, in his generations, to signify that he was just according to the righteousness of his generations, namely, those generations in which Seth, Enos, Enoch, and the other holy and perfect men of that time lived. To these generations, the following text of Holy Scripture indicates, also belonged his sons Shem and Japheth.

Let us steadfastly contemplate those who have perfectly ministered to his excellent glory... Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.

Noah was found faithful by reason of his service; he proclaimed a new birth to the world, and through him the Lord saved the living creatures who entered in harmony into the ark.

Again after these a third appeared: Noah who has received testimony as 'a righteous man in his generation.' And the following will be proofs of his righteousness. A great foulness and darkness of indescribable wickedness had overtaken the whole human race, and the giants talked of by every mouth were carrying on with ungodly and impious efforts their wars with God which are still so celebrated: and already the fathers of this their brood, whether they had sprung from some condition mightier than man's nature, or in whatever way endowed, are said to have begun the teaching of curious arts among men, and to have introduced devices of witchcraft and other mischievous sorcery into their life, so that the whole human race had fallen under one sentence of judgement with God.

(Verse 9) Noah was a righteous and blameless man in his generation, pleasing to God. Specifically, it says 'in his generation' to show that his righteousness was not according to the perfected righteousness, but according to the righteousness of his generation. And this is what is said in Hebrew: Noah was a righteous man, blameless in his generations, he walked with God; that is, he followed in his footsteps.

Somebody may say to me, "Was Adam, created by God as the first man in the original state of the world, condemned for lack of faith or for sin?" It was not incredulity but disobedience that was the cause for his condemnation and the reason why all his posterity are punished. Cain too was condemned, not for lack of faith but because he killed his brother. Why need I seek further proof when I read that this whole world was destroyed not for incredulity but for wickedness.

And when God saw that the earth was corrupt: for all flesh had corrupted its way. All flesh means all humans, according to the prophet's statement: "And all flesh shall see the salvation of God" (Luke 3:6). For neither birds nor quadrupeds had corrupted their way by sinning, just as they will not see the Salvation of our God, that is Christ, but all humans will see.

Because the sons of Seth were going into the daughters of Cain, they turned away from their first wives whom they had previously taken. Then these wives, too, disdained their own continence and now, because of their husbands, quickly began to abandon their modesty, which up until that time they had preserved for their husbands' sake. It is because of this wantonness that assailed both the men and the women that Scripture says, "All flesh corrupted its path."

He said to Noah: The end of all flesh has come before me; the earth is filled with iniquity because of them, and I will destroy them with the earth. Make yourself an ark of smoothed wood, etc. The diverse form in the construction of the ark and the imminent flood contains a mystery. First, as the Lord himself showed by the sudden inundation of the flood, the unexpected hour of the last judgment is signified: "And as it was, he says, in the days of Noah, so shall it be in the days of the Son of Man. They were eating and drinking, marrying and giving in marriage until the day Noah entered the ark. Then the flood came and destroyed them all" (Matthew 24:38). For the construction of the ark, which took a hundred years, signifies the entire period of this age, during which the holy church is also built and brought to its perfect end. There is no doubt that the hundred-year number signifies perfection, either because it is filled by ten decades, or because it moves from the left to the right, expressing an action which takes place in this life as though on the left, but will be consummated in the future life as on the right. But as the ark was made, and with everything that was to be saved brought into it, the flood came and took away all that was outside it; so, when all those who are predestined to eternal life have entered the church, the end of the world will come and all those found outside the church will perish; and according to this understanding, the ark clearly signifies the church, Noah signifies the Lord who builds the church with his saints, and the flood signifies the end of the age or the final judgment. However, aside from the construction of the ark, even in Noah, because his name means rest, and he was to give rest or comfort to men, it was prefigured that men would rest from the works and labors of their hands on the earth, which the Lord cursed, holding the image of the Lord Savior. For he consoles us through the illumination of his Spirit, who is therefore called the Paraclete, that is, the comforter. He has rescued us from the curse of the law, becoming a curse for us. He calls the weary to rest: "Come to me, he says, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls" (Matthew 11:28). He truly was the just and perfect man through all generations, that is, in every congregation of saints, as he committed no sin, nor was deceit found in his mouth. According to another equally pious and catholic interpretation, the ark signifies the church, the flood signifies the water of baptism, by which the church itself is washed and sanctified in all its members, as the apostle Peter explains, saying: "When the patience of God waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water, which also saves you now, a baptism of similar fashion, not the removal of dirt from the flesh, but an appeal to God for a clear conscience, through the resurrection of Jesus Christ" (1 Peter 3:20). That he says we are saved in baptism through the resurrection of Jesus Christ briefly explains what the number of eight souls saved through water mystically signifies. For the day of the Lord's resurrection is indeed the third day from his passion, but the eighth from the day of the first creation. Some Fathers often interpret the waves of the flood as the trials of this age, by which the holy church is daily struck but not overcome; rather, by being tested through these trials, it is more elevated from earthly desires to seek heavenly things. Whatever is outside it is killed by the same temptations of the world, just as it is said that multiplying and mightily flooding waters on the surface of the earth lifted the ark above the land; whatever was outside the ark perished. This exposition aligns with the parable of the two houses from the Lord, one built on rock, the other on sand; when equally struck by rain, winds, and floods, the one founded on the rock of faith was tested by temptations; the one that placed its hope in the fleeting pleasures of this life, like on sands, was shaken. For what the builder Noah is to the ark, the foundation rock is to the house of faith; and what the corrupt mind of giants bent to earth is outside the ark, this is expressed by the sand gathered in the house of unbelief. Therefore, let the ark signify the church, the flood the font of baptism by which it is washed, the waves the temptations of the world by which it is tested, the end in which it is crowned. Moreover, the builder of the ark Noah typically denotes either the Lord and Savior himself or any devoted ruler of the same holy church.

Undoubtedly the ark is a symbol of the city of God on its pilgrimage in history. It is a figure of the church that was saved by the wood on which there hung the "Mediator between God and men, himself man, Jesus Christ." Even the very measurements of length, height and breadth of the ark are meant to point to the reality of the human body into which he came as it was foretold that he would come. It will be recalled that the length of a normal body from head to foot is six times the breadth from one side to the other and ten times the thickness from back to front. Measure a man who is lying on the ground, either prone or supine. He is six times as long from head to foot as he is wide from left to right or right to left, and he is ten times as long as he is high from the ground up. That is why the ark was made three hundred cubits in length, fifty in breadth and thirty in height. As for the door in the side, that surely, symbolizes the open wound made by the lance in the side of the Crucified—the door by which those who come to him enter in, in the sense that believers enter the church by means of the sacraments that issued from that wound. It was ordered that the ark be made out of squared timbers—a symbol of the foursquare stability of a holy life, which, like a cube, stands firm however it is turned. So it is with every other detail of the ark's construction. They are all symbols of something in the church.

Make for yourself, he says, an ark of smoothed wood. Not only the humans who were saved in the ark, but also the animals that entered it together; even the wood of which it was made mystically announces the faithful of the holy Church. Therefore, the wood of which it was made is commanded to be smoothed, because whoever is placed in the structure of the Church by coming to faith must first, being cut off from the root of his former lifestyle through the instruction or chastisement of those who have preceded in Christ, remove everything of harmful crookedness and deformity which he finds in himself, and direct his whole mind and action to the rule of the Catholic faith and truth, so that, in the order of the heavenly building, he may be fitly and opportunely placed for the creation of a new man in his proper place and time.

However, for the smoothed wood, the ancient translation used the term squared wood, which equally refers to the same perfection of the elect. For wherever you turn a square, it will stand, nor can it be prone to falling in any way. Thus indeed, thus the mind of the elect remembers to maintain the inviolate state of holy intention, whatever temptations it may encounter.

You shall make little rooms in the ark. All the mansions in the ark were arranged as receptacles for various animals that were to enter it, and in the Church there are many orders of institutions according to the diversity of those who come to the faith. For the same life or manner of living ought not to be that of the married and the continent, the sinners, and the rulers; and to this one it is said: If you wish to enter into life, keep the commandments, you shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness (Matthew 19:17), and other such things. But to another: If you wish to be perfect, go, sell all that you have, and give to the poor (Ibid., 21). Hence also, concerning the reward itself of eternal retribution, the Lord says: In my Father's house there are many mansions (John 14:2). Therefore, there are little rooms in the ark because not all have the same merit in the Church, nor the same progress in faith, although all are contained within one faith and washed in the same baptism.

And you shall cover it inside and outside with bitumen, and you shall make it thus. Bitumen is the hottest and most violent adhesive, whose power is such that the woods which have been coated with it can neither be eaten by worms, nor can they be dissolved by the heat of the sun, or the blows of the winds, or the flooding of the waters; whence what else is mystically understood by bitumen than the constancy of faith? Moreover, the ark is covered inside and outside with bitumen, and thus it is completely perfected, while both the thoughts of the elect and their works, so that they may not be overcome or deceived by the incursions of vices, are fortified by the power of faith in all things.

We read in Genesis that the ark that Noah built was three hundred cubits long, fifty cubits wide and thirty cubits high. Notice the mystical significance of the numbers. In the number fifty, penance is symbolized because the fiftieth psalm of King David is the prayer of his repentance. Three hundred contains the symbol of crucifixion. The letter T is the sign for three hundred, whence Ezekiel says, "Mark THAV on the forehead of those who moan; and do not kill any marked with THAV." No one marked with the sign of the cross on his forehead can be struck by the devil; he is not able to efface this sign, only sin can. We have spoken of the ark, of the number fifty, of the number three hundred. Let us comment on the number thirty because the ark was thirty cubits high and finished above in one cubit. First, we repent in the number fifty; then, through penance, we arrive at the mystery of the cross; we reach the mystery of the cross through the perfect Word that is Christ. As a matter of fact, when Jesus was baptized, according to Luke, "he was thirty years of age." These same thirty cubits were finished off one cubit above. Fifty, and three hundred, and thirty were finished above in one cubit, that is, in one faith of God.

(Verse 14) Make for yourself an ark of square wooden planks. For the square planks, we read it is coated with pitch in Hebrew.

The length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits. The length of the ark signifies the long-suffering patience by which adversities are bravely endured; the width signifies the breadth of charity, which embraces even those who inflict adversities; the height signifies the sublimity of hope, by which the eternal reward in heaven is insinuated. Hence the length of the ark is commanded to be three hundred cubits, as this number, as we have previously noted, is represented by the letter T in Greek. This letter is written in the shape of a cross, because the holy Church, while remaining invincible and steadfast amid adversities, follows the footsteps of the Lord's passion, remembering His word where He said: And he who does not take up his cross and follow me is not worthy of me (Matthew 10:38). The width extends to fifty cubits, in which number the Holy Spirit is sent, and under the law universal rest and remission are bestowed upon God's people because the love of God is poured into our hearts, not by the merit of our actions but by the Holy Spirit who has been given to us. And this is rest and remission of our debts, when we love God with all our heart, all our soul, all our strength, and our neighbor in God as ourselves, and our adversary for the sake of God. The height is thirty cubits, because this is the only and unique hope of the elect, that through the observation of the Decalogue, which is perfected in the love of God and neighbor, they ascend to the contemplation of the Holy Trinity. For three times ten makes thirty.

There is, however, another memorable mystery in the shape of the ark, which is found to be formed according to the measure of the human body. For the length of the human body from the top of the head to the feet is six times the height from one side to the other, and ten times the height measured from the back to the abdomen, as if you measure a lying man supine or prone; the length from head to feet is six times as long as the width from right to left or left to right, and ten times as high from the ground. Therefore, the ark was made three hundred cubits in length, fifty in width, and thirty in height; and because the Apostle says of the Church that it is one body and one spirit in Christ, rightly the ark, which bore the figure of this, was formed in the likeness of the human body, because Christ Himself, God, and our Lord willed to be incarnated for us and to wash us from sins and consecrate us through the sacraments of His humanity. Rightly, He commanded that the ark, in which He decreed to save the remnants of the human race while the wicked perished, be made in the manner of the human body, just as the temple which Solomon made for the Lord not only prefigured His Church, but also His flesh itself, which He took from the Virgin, as He Himself testified when He said to the Jews, "Destroy this temple, and in three days I will raise it up." The evangelist said this, meaning the temple of His body (John 2:19). Thus also, the ark, which Noah made in the form of the human body, held our type, of whom the Apostle said, "Until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood" (Ephesians 4:13); and of the Lord Himself, who deigned to gather us into the unity of faith through the mystery of His Incarnation and to cleanse us from sins by the grace of the Holy Spirit, which the dove bringing the olive branch to the ark symbolized, and to save us from the destruction of the perishing world.

You shall make a window in the ark, and you shall finish it to a cubit from above. A window is commanded to be made in the ark so that, after the rains ceased and the ark rested, Noah might release a bird through it to ascertain whether the waters had ceased, or whether the earth had dried or sprouted, so that he also, having opened it, might see the light of the sky; hence in Hebrew it is aptly translated as having the noon, because windows are usually illuminated more clearly by the midday sun; which also aptly accords with spiritual sacraments. For the window, which illuminated the inhabitants of the ark with the splendor of the midday sun only after the flood had passed, suggests that knowledge of heavenly mysteries which is more fully revealed to the baptized faithful. Moreover, the fact that the top of the ark is said to be finished in a cubit indicates that it had three hundred cubits of length and fifty cubits of width at the bottom; gradually narrowed at the corners, it was collected into the space of one cubit at the top, thus becoming shorter and narrower as it rose higher. And indeed, as far as the necessity of rains and the flood is concerned, no form could have been given to the ark more appropriate than that the downpour of rains should be dispersed from the narrow summit of the roof when, the floodgates of heaven having been opened, the rain fell for such a long time; but this form of the ark also mystically suits the state of the holy Church. For just as the ark was broader in the lower parts, where it is believed to have contained animals; it was narrower in the upper parts, where it contained men and birds until it reached the measure of one cubit at the top; thus the Church has more carnal than spiritual members, more who are inclined like quadrupeds by the whole gaze of their mind to desire earthly things than those who, like birds, seek heavenly things with the wings of virtues; and as the holier each person in it is, the fewer they are found to be, until they reach the Mediator between God and men, who appeared as a man among men, yet is above all, God blessed forever.

You shall place the door of the ark on the lower side. This door, through which men and all the animals to be saved in the ark entered, signifies the unity of faith, without which no one can enter the Church; for there is one Lord, one faith, one baptism; one God, which is aptly commanded to be placed on the side of the ark, because it clearly designates that door, which was opened in the side of the Crucified Lord Savior by the soldier's lance, from which immediately flowed blood and water: through these sacraments, each of the faithful is received into the communion of the holy Church as into the insides of the ark. Moreover, the door of the ark is commanded to be made not only on the side but also below, so that the humility of either the Lord himself by which he died for us or ours, without which we cannot be saved, is signified. Also, the door of the ark was made below and near the ground, so that men or animals to be saved could enter it, and having entered, immediately ascended to the higher places to their respective seats, because the Lord, appearing in the depths of this mortality, was wounded for our iniquities, so that through the sacraments of his wounds, we being redeemed might be led to the heavenly mansions of virtues in the present and to the heavenly rewards with an invisible ascension. This is also well expressed in Solomon's temple, the door by which it was ascended to the upper parts, concerning which it is thus written: "The entrance of the middle side was on the right side of the house;" which some interpret as stating that the temple had an entrance from the southern part, which is far from the truth. For if it wanted to be understood this way, Scripture could briefly say: "And it had an entrance to the South or to the South." But the temple itself actually had an entrance from the rising of the sun. What is said: "The entrance of the middle side was on the right part of the house," the right part of the house is called the southern part, in whose middle side was the door by which it was ascended to the upper parts, with the entrance beginning from the eastern part of the same side, that is, from the very corner, and gradually proceeding to the upper rooms through the interior of the middle wall; hence it is subsequently added: "And they ascended by winding stairs to the middle chamber, and from the middle to the third." Therefore, because the Lord, when he said to the Jews, "Destroy this temple, and in three days I will raise it up" (John 2:19), was speaking of the temple of his body, the door in the right side of this temple, is it not evident that it is the very door which was opened in his right side after the passion, as we said above, through the opening of which we transition from the present life of the holy Church to the eternal rest of souls in the future life, in the example of those who entered the right side of the temple and ascended to the middle chamber by winding stairs. But even after the most blessed rest of souls, we may ascend to the reception of spiritual bodies, as if from the middle chamber to the third, from which we may rejoice with God in the perpetual immortality of both, that is, the soul and the body.

You shall make upper rooms and lower rooms in it. Lower rooms denote a triple roof. For "stege" in Greek means "roof"; hence ancient interpreters for this word used "tricamerata." Finally, in the Acts of the Apostles, where a young man, whom Paul the Apostle revived from death, is said to have fallen from the third roof or upper room, in Greek it is written that he fell from the "tristego." But upper rooms and lower rooms, as early translators said, were made two-chambered and three-chambered in the ark, such that in distinct seats they would house animals of various kinds. Beasts, indeed, as it is believable, in the lowest parts; clean animals in the higher parts; humans and birds in the highest. For it is certain that where man sat, there too were the raven and dove, and consequently other birds too, located near the window, which is believed to have been made in the highest parts of the ark. For through this window he sent out the aforementioned birds, to see how the land's face fared; in these roofs as well, various little chambers were made, as stated above, for the distinction of the same animals or birds, so that some might not harm others, the more violent not harming the gentler. It is not in vain that Scripture states upper rooms and lower rooms were made in the ark, or that it was made two-chambered and three-chambered, when it could have said in one word that it was arranged in five upper rooms or roofs; but it said it was two-chambered, to signify that in the Church the circumcised and the uncircumcised, Jews and Greeks, will be saved. And three-chambered to signify the triple yield of the evangelical seed, thirtyfold, sixtyfold, hundredfold; so that in the lowest resides marital chastity, above it widowhood, and above that virginity. Moreover, Origen says that in the lower parts the ark was made two-chambered, so that the lowest region would receive dung, the second would be assigned to storing feed; but in the higher parts three-chambered, so that in the first of these parts would be quarters for beasts, in the second stalls for gentler animals, in the highest the seat for humans.

(Verse 16.) Assembling, you shall make an ark, and you shall finish it with a cubit from above. As for the reason why it says, assembling, you shall make an ark, in Hebrew it has, 'you shall make the middle of the ark,' which Symmachus interpreted more clearly, saying 'transparent,' that is, making the ark clear, intending for a window to be understood.

Behold, I will bring the waters of a flood upon the earth, to destroy all flesh in which there is the breath of life under heaven. Everything that is on the earth shall perish, and I will establish my covenant with you, and you shall enter the ark, you and your sons, and the rest. The waters of the flood brought upon the earth killed all flesh that was found outside the ark, but Noah and all that were in the ark were saved. Washing the world with the water of baptism saves whomever it finds faithfully abiding in the unity of the holy Church; but those who receive baptism outside the Church from heretics or schismatics die unless they repent by returning to catholic unity. Likewise, when the time of the final judgment comes, whoever is found persevering in faith and action in the holy Church shall be saved eternally; those separated from the Church by faith, action, or both, perish.

Hippolytus, the Targumist expositor, said: The names of the wives of the sons of Noah are these: the name of the wife of Sem, Nahalath Mahnuk; and the name of the wife of Cham, Zedkat Nabu; and the name of the wife of Japheth, Arathka. These, moreover, are their names in the Syriac Targum. The name of the wife of Sem was Nahalath Mahnuk; the name of the wife of Cham, Zedkat Nabu; the name of the wife of Japheth, Arathka.

Therefore God gave intimation to Noah, and informed him of the coming of the flood, and of the destruction of the ruined (wicked).

And God Most High ordered him to descend from the holy mount, him and his sons, and the wives of his sons, and to build a ship of three storeys. The lower storey was for fierce, wild, and dangerous beasts. Between them there were stakes or wooden beams, to separate them from each other, and prevent them from having intercourse with each other. The middle storey was for birds, and their different genera. Then the upper storey was for Noah himself and his sons-for his own wife and his sons' wives.

Noah also made a door in the ship, on the east side. He also constructed tanks of water, and store-rooms of provisions.

When he had made an end, accordingly, of building the ship, Noah, with his sons, Sem, Chain, and Japheth, entered the cave of deposits.

And on their first approach, indeed, they happily found the bodies of the fathers, Adam, Seth, Enosh, Kainan, Mahaliel, Jared, Mathusalach, and Lamech. Those eight bodies were in the place of deposits, viz., those of Adam, Seth, Enosh, Kainan, Mahaliel, Jared, Mathusalach, and Lamech.

Noah, moreover, took the body of Adam. And his sons took with them offerings. Sem carried gold, Chain myrrh, and Japheth frankincense. Then, leaving the cave of deposits, they transferred the offerings and the body of Adam to the holy mount.

And when they sat down by the body of Adam, over against paradise, they began to lament and weep for the loss of paradise.

Then, descending from the holy mount, and lifting up their eyes towards paradise, they renewed their weeping and wailing, (and) uttered an eternal farewell in these terms: Farewell! peace to thee, O paradise of God! Farewell, O habitation of religion and purity! Farewell, O seat of pleasure and delight!

Then they embraced the stones and trees of the holy mount, and wept, and said: Farewell, O habitation of the good! Farewell, O abode of holy bodies!

Then, after three days, Noah, with his sons and his sons' wives, came down from the holy mount to the base of the holy mount, to the ship's place. For the (ark) was under the projecting edge of the holy mount.

And Noah entered the ship, and deposited the body of Adam, and the offerings, in the middle of the ship, upon a bier of wood, which he had prepared for the reception of the body.

And God charged Noah, saying: Make for thyself rattles of boxwood (or cypress). Now r)m

Make also the hammer (bell) thereof of the same wood. And the length of the rattle shall be three whole cubits, and its breadth one and a half cubit.

And God enjoined him to strike the rattles three times every day, to wit, for the first time at early dawn, for the second time at mid-day, and for the third time at sunset.

And it happened that, as soon as Noah had struck the rattles, the sons of Cain and the sons of Vahim ran up straightway to him, and he warned and alarmed them by telling of the immediate approach of the flood, and of the destruction already hasting on and impending.

Thus, moreover, was the pity of God toward them displayed, that they might be converted and come to themselves again. But the sons of Cain did not comply with what Noah proclaimed to them. And Noah brought together pairs, male and female, of all birds of every kind; and thus also of all beasts, tame and wild alike, pair and pair.

From the beginning "the spirit of God moved over the waters," and over and again Scripture testifies to the fact that water is purifying. It was with water that God washed away the sin of the world in the time of Noah.

And therefore, since all earthly things perish in the flood, but the just alone remains forever, it is said to him: I will establish my covenant with thee; for he is the heir of divine grace, he is the heavenly possessor of the inheritance, the sharer in the most blessed goods.

When Noah was ordered to enter the ark and was entrusted with the safeguarding of the seed of the earth, he was given this command, which reads: "Come into the ark, you, your sons, your wife and your sons' wives." He separated them from their wives, so that with the help of chastity they might escape the ocean's depths and that worldwide destruction.

A further question asked by the curious concerns those tiny creatures, smaller even than mice and lizards, such as locusts, beetles, flies and even fleas. Were there not more of these in the ark than the number prescribed by God? Those who raise this difficulty must first be reminded that the words "that creep on the earth" imply that there was no need to preserve in the ark animals that live either in the water like fishes or on the water, as certain birds do. Second, the words "male and female" imply that there was no need to have in the ark such animals as are not born in the normal way but populate from putrid or inanimate matter. Or if they were in the ark, they could have been there as they are in our houses and not in any definite number. On the other hand, if the sacred mystery that was there being enacted demanded down to the last number of nonmarine animals the perfect accord of symbolic figure and historical fact, then God took care of this in his own way and did not leave it to Noah or his family.

On that same day elephants came from the east, apes and peacocks approached from the south, other animals gathered from the west, and still others hastened to come from the north. Lions came from the jungles, and wild beasts arrived from their lairs. Deer and wild asses came from their lands, and the mountain beasts gathered from their mountains.When those of that generation gathered [to see] this novel sight, it was not to repent but rather to amuse themselves. Then in their very presence the lions began to enter the ark, and the bulls, with no fear, hurried in right on their heels to seek shelter with the lions. The wolves and the lambs entered together, and the hawks and the sparrows together with the doves and the eagles.

Therefore, you shall take with you of all food that can be eaten, and gather it to yourself, and it shall be food both for you and for them. And the Lord has abundantly filled His Church with the nourishment of spiritual life in many ways, so that He might invite the multitudes of the faithful to the reception of heavenly rewards by the general precepts of His commandments, and call whomever is more perfect to the higher gifts of the same everlasting kingdom through the disciplines of stricter observance. But it is usually asked whether the ark, with the capacity described, could have carried all the animals said to have entered it along with their food? Origen tries to solve this question with the geometric cubit, asserting that it was not for nothing that Scripture mentioned that Moses was learned in all the wisdom of the Egyptians, who loved geometry. He states that the geometric cubit is equivalent to the value of six of our cubits. If, therefore, we understand such large cubits, there is no question that the ark had such a capacity as to contain all these things. But it should be noted that although Moses had learned geometric cubits, the people for whom he wrote the book were ignorant of such arts, nor did he wish to deceive them by writing things that they would not understand in truth but that he alone, with the most skilled Egyptians, could comprehend. It must also be considered that Moses, when writing about the construction of the tabernacle, noted cubits of the same kind as those he used for the ark, not of a different mode. For neither could he place something different in the same work for the same readers or listeners. If, however, he was also following geometric cubits there, then the tabernacle was not made thirty cubits long, ten cubits high, and wide, as read, but by multiplying this number by one and a half, it had one hundred and eighty cubits in length and sixty in both height and width, thus being much longer and wider than Solomon's temple, which was only forty cubits in length and twenty cubits in width. And the boards of the tabernacle itself, which are said to be ten cubits long and a cubit and a half wide, would have been sixty cubits long and nine cubits wide, larger than would generally be produced by wood or suited for such a building or easily carried by human hands. The coverings, which are said to have been thirty cubits long each and four cubits wide, would have been one hundred and eighty cubits long and twenty-four wide. But Josephus, writing about the construction of the same tabernacle, also prohibits understanding it in this way. He says, "The ark was made, five palms in length, three in width," while Moses in Exodus wrote that the length of the ark was two and a half cubits and the width a cubit and a half, which, according to Josephus's testimony, are understood not as geometric but as ordinary cubits. Thus, regarding Noah's ark, it should be observed that all that happened within it or in relation to it was full of divine miracles. For if everything were done in the usual manner of men, how could eight people daily provide food and drink and other necessities to such a multitude of birds, beasts, and reptiles? Especially when Scripture does not recount any command from God regarding bringing drink into the ark? How could the waste and urine of so many creatures not render the place intolerable with stench for the animals themselves or corrode the floor of the ark, no matter how well it was pitch-sealed? How could they, remaining in one place for a whole year, neither the birds lose their ability to fly, nor the quadrupeds their ability to walk? The Lord Himself, who preserved the ark with all it contained, keeping it incorrupt, and who guided it so that it did not sink into the sea, but placed it in a location in the mountains where there was an easy and prompt exit to the land for all the animals within it from the door it had, also provided how they might be fed and kept safe within the ark. Nor is it unreasonable to believe, as some assert, that Noah prepared for the animals about to enter the ark food that would suffice for their daily use, and, having refreshed each one, they, to signify a mystery—that in the Church all are fed with the food of life according to the capacity of their nature—remained quiet or even in slumber by divine command until the day of their exit.

Does not wisdom cry out? etc. Has not the Lord spoken openly to the world? and has he spoken nothing in secret (John. XVII)? Why then, neglecting His Gospel, do the wretched rather flock to listen to heresy, or the seduction of vice, which whisper in the corner?

On the heights and lofty places above the way, etc. He taught the disciples together with the crowds on the mountain, but also often preached to those who met him on the ways, and healed those who needed to be cured. Also, at the very gate of the city of Nain, raising the dead, he commended the words he had taught with the example of the miracle. And why do you follow those who in secret sharpened their tongues against him (Luke VII)?

At the very gates she speaks, saying: O men, etc. She cries out to men, that is, to the vigorous hearers of the word in both sexes. For those who are of a womanish, i.e., weak mind, cannot grasp the words of wisdom.

When the educator says in one of the passages of Solomon's work, "O men, to you I call, and my voice is to the sons of men. Hear, for I will speak of great things," and the rest of the passage, he is making use of persuasion—persuasion to something that is useful. Since advice is called for when there is a question of free acceptance or rejection, he is here advising what will lead to salvation.… There are three possible methods of giving advice. The first is to take examples from times gone by, such as the punishments the Jews met with after they had worshiped the golden calf, or when they had committed fornication, or after similar misdeeds. The second method is to call attention to some conclusion drawn from present events, as a conclusion readily grasped by the mind, such was the answer given by the Lord to those who asked him, "Are you the Christ, or should we look for another?" "Go," he said, "report to John that the blind see, the lame walk, the lepers are cleansed, the dead rise, and blessed is he who is not scandalized in me." … Finally, the third method of advice is drawn from future events, in which things that are to come put us on our guard; an example is that saying that those falling into sin "will be put forth into the darkness outside, there will be weeping and the gnashing of teeth," and sayings of the same import. Therefore, it can be clearly seen that the Lord calls humankind to salvation by using progressively every kind of treatment.

In the first place, while wisdom addresses everyone, it warns the simple to understand subtlety and the unlearned to apply their heart, in order that the zealous and attentive reader may evaluate the meanings of words that are distinct and different. It teaches, therefore, that all things are to be done, understood, praised and grasped according to its methods and plans.

Understand, you simple ones, craftiness, etc. It is evident concerning the Lord, that when he was in the world, he spoke the word to every age, sex, and condition; indeed, even cried out standing in the temple, If anyone thirsts, let him come to me and drink (John VII). And now through the teachers of the Church (for they are the gates of his city) he preaches to men and women alike, to the wise and the foolish, to the elderly and the young; but on the contrary, deceptive teaching seeks those whom it might seduce secretly and privately.

Those among us who are ambassadors of Christianity sufficiently declare that they are debtors to Greeks and barbarians, to wise men and fools (for they do not deny their obligation to cure the souls even of foolish persons), in order that as far as possible they may lay aside their ignorance and endeavor to obtain greater prudence, by listening also to the words of Solomon: "O fools, be of an understanding heart," and "Whoever is the most simple among you, let him turn unto me." Wisdom exhorts those who are empty of understanding in the words, "Come, eat of my bread, and drink of the wine which I have mixed for you. Forsake folly that you may live, and correct understanding in knowledge."

Listen, for I will speak of great things. Great indeed, because he both promised and gave the kingdom of heaven, and taught the faith of the holy Trinity, and innumerable other things which the prophets left to be spoken by him.

And my lips will be open, etc. His lips are the two Testaments, concordant in the truth, joined in attestation, which, with his flesh appearing through the gift of the Holy Spirit, were opened to preach salvation throughout the whole world.

"For my mouth will utter truth; wickedness is an abomination to my lips." Therefore, they who do not hold the truth of the faith in heart and mouth do not receive salvation in baptism. Because of this, although they have the appearance of piety which consists in the sacrament of baptism, by refusing the power of piety they receive neither life nor salvation.

[Jesus] "spoke all things in parables, and without a parable he spoke nothing" [to the apostles]; and if "all things were made by him, and without him was not anything made that was made," consequently also prophecy and the law were by him and were spoken by him in parables. "But all things are right," says the Scripture, "before those who understand," that is, those who receive and observe, according to the church's rule of faith, the exposition of the Scriptures explained by him. And the church's rule is the concord and harmony of the law and the prophets in the covenant delivered at the coming of the Lord. Knowledge is then followed by practical wisdom and practical wisdom by self-control, for it may be said that practical wisdom is divine knowledge and exists in those who share in God's life, while the self-control that is mortal, which is present in those who philosophize, is not yet wise.

That which John calls an eternal gospel, which would properly be called a spiritual gospel, clearly presents both the mysteries presented by Christ's words and the things of which his acts were symbols, to those who consider "all things face to face" concerning the Son of God himself. Consistent with these matters, we understand that just as one is a Jew outwardly and circumcised, there being both an outward and inward circumcision, so it is with a Christian and baptism.

"Accept discipline, not silver," so that at a time of calamity or physical illness or domestic trouble, you would think nothing at all perverse of God, but accept the blows meted out by him with great patience as though you were being castigated for your sins. Thus, conscious of being disciplined, say, "I will bear the wrath of the Lord because I have sinned against him."

Receive my discipline, etc. You cannot serve God and mammon (Luke XVI).

It is written that "wisdom is better than stones of costly price; and all precious things are not comparable to her." For the wisdom that comes from above, from God, is an incomparable blessing. When we attain to it by means of the holy Scripture, which is inspired of God, and gain the divine light to dwell in our minds, we then advance without wandering, and we come toward whatever is useful for our spiritual profit. Come, therefore, and let us now also scrupulously examine the meaning of the Gospel lessons.

I, wisdom, dwell in counsel, etc. Where two or three are gathered in my name, there I am in their midst (Matthew XVIII).

The first counsel is that by which we are instructed to discern what is lawful, what is fitting, and what is expedient according to the judgment of right reason. Whence in Proverbs: 'I, wisdom, dwell in counsel and am present among learned thoughts.' 'I dwell in counsel,' namely that by which a man is instructed to discern what is lawful, what is fitting, and what is expedient according to the judgment of right reason. First a man ought to consider whether it is lawful, whether it is fitting: many things are lawful that are not fitting. Afterward he ought to consider whether it is expedient, because the Apostle says: 'All things are lawful for me, but not all things are expedient.' Once this threefold consideration has been attained, thoughts are instructed, and wisdom dwells in the counsel of man.

Arrogance and pride, etc. Arrogance and pride in those who consider themselves better than others; the perverse way in those who openly do evil; the double-tongued mouth in those who in the good they follow have nothing stable, but change their words according to the pleasure of their listeners.

One of the hermits said, 'Unless you first hate, you cannot love. Unless you hate sin, you cannot live sinlessly. As it is written, "Depart from evil and do good" (Ps. 37:27). But perseverance is needed for this. Adam, even though he was in Paradise, disobeyed God's command while Job, who was living on a dung hill, kept it. It seems that God requires from us a good intention, that is, that we should fear him always.'

Counsel is mine, equity, etc. Let not human presumption exalt itself, for the fullness of virtues rests in the wisdom of God alone, and from this human weakness receives whatever virtue it has.

By me kings reign, etc. He calls apostles kings, or other saints, who know how to rule both themselves first and then the church subject to them well: lawmakers, the authors of both Testaments, and the following writers of the Church; he calls princes and potent ones the other teachers and rulers of the faithful. Certainly, all these, if they are to be anything, have it not except through wisdom. For it is said: Because without me you can do nothing (John XV).

I love those who love me, etc. Such is it also in the Gospel: "But he who loves me will be loved by my Father, and I will love him, and manifest myself to him" (John 14). Surely, they who always in the renewed pursuit of the mind strive to reach the vision of Christ are watchful in the morning for wisdom. "Riches and glory are with me," etc. He speaks of wealthy riches, high riches, so as to signify heavenly gifts. For in Greek, "proud" is called "hyperiphanos," that is, "super-appearing." And therefore wisdom rightly says that riches hyperiphanous are with her, because whatever gifts are given from heaven to the faithful are proven to be more excellent than all the riches of the world. This is also more clearly emphasized by adding "justice:" for unjust men often have earthly riches and glory; but we in the resurrection, as Peter says, expect new heavens and a new earth, and his promises, in which justice dwells (2 Peter 3).

For indeed he says: "I love those who love me, and those who watch for me at dawn will find me." You see how he not only makes you certain of his love, if indeed you love him, but also of his solicitude, which he bears for you, if he has perceived you solicitous for him. Do you watch? He also watches. Rise up in the night at the beginning of your watches, hasten to anticipate even the watches themselves as much as you will; you will find him, you will not precede him. Rashly in such a matter you attribute to yourself something either prior or greater; he both loves more and loved before.

The fruit of wisdom is mentioned in Proverbs: "Her fruit is better than the choicest and the purest gold." Hence this fruit comes from Christ in a threefold manner, because Jesus Christ is the Son of God. Because He is Jesus, from Him comes the fruit of grace; because He is Christ, from Him comes the fruit of righteousness; because He is the Son of God, from Him comes the fruit of wisdom.

(Verse 11 onwards) For thus says the Lord to me: As He has taught me with His mighty hand, so that I do not walk in the way of this people, saying: Do not say, 'conspiracy'; everything this people says is a conspiracy, and do not fear what they fear or be afraid. Sanctify the Lord of hosts Himself, let Him be your fear and let Him be your dread. And He will be a sanctuary for you, but for the two houses of Israel, He will be a stone of stumbling and a rock of offense. And many among them will stumble, fall, be broken, snared, and taken captive. The Septuagint translates this passage as follows: Thus says the Lord: they have departed from the path of this people speaking with strong hand lest they say, It is difficult. For everything that this people speaks is harsh; but do not fear their fear, nor be troubled. Sanctify the Lord of hosts himself, and he will be your fear; and if you trust in him, he will be your sanctification, and you will not encounter him as a stumbling block, nor as a falling rock. But the house of Jacob will be in a snare and in a valley to those sitting in Jerusalem: therefore many will be weak in them, and they will fall and be broken, and they will come near, and they will be captured. And what follows, men in defense, it must be noted that it differs greatly between the Hebrew and the Vulgate Edition: therefore we have included both. And first, we must discuss the Hebrew. The Lord spoke this to me. Because of good works and the grace which I have obtained through good works, whether he instructed me and taught me with his mighty hand, so that I would not walk in the way of this people, and be held captive by the same error: or certainly he made me depart from the most wicked way of this people, and said to me: do not fear the conspiracy of the two kings; but consider this more, that every word which this people speaks against me is a conspiracy; and according to Symmachus, who interpreted it, it will become a rebellion against me. But you, the Prophet, and those who are with you, do not fear the plots of the people, but fear the Lord, and let Him be your fear. For the beginning of wisdom is the fear of the Lord (Prov. 1:7; Ps. 110:9). He will be a sanctuary to those who believe, but a stone of stumbling and a rock of offense to the unbelieving, namely the houses of Judah and Israel. Especially to those who dwell in Jerusalem, it will be a snare and a trap, where many will stumble, fall and be broken, and those ensnared by their own sins will be led into captivity. There are two houses, which the Nazarenes (who receive Christ in such a way that they do not omit the observances of the Old Law) interpret as two families, Sammai and Hillel, from whom the Scribes and Pharisees are descended, whose school Akibas embraced, whom the proselytes consider a master, and after him Meir, who was succeeded by the son of Zachai, and after him Eliezer, and in order Telphon, and again Joseph of Galilee, and up to the captivity of Jerusalem Josue. Therefore, Sammai and Hillel were born in Judaea, not long before the Lord's birth. Sammai is interpreted as a dissipater, while Hillel is considered profane because he dissipated and defiled the precepts of the Law through his traditions and additions. And it is said that these two houses did not receive the Savior, and he became a cause of their ruin and downfall. According to the Septuagint, the people of God resisted with a strong hand (or will resist) and said that all the commandments of the Lord are harsh, as we read in the Gospel: 'This is a hard saying; who can hear it?' (John 6:61). Where it is commanded to them to listen to the Lord and fear Him alone. For if they have trusted in Him, they will have Him for sanctification, and they will not stumble like a stone of scandal, and like a rock of ruin. Of this passage, the Apostle takes testimony, that Christ has become a stumbling block to the Jews: but to the Gentiles foolishness (1 Corinthians 1:23). And again: Israel, by following the law of righteousness, has not attained to the law of righteousness (Romans 9:31). Why? Because they stumbled not in faith, but as if stumbling in the works of the law. As it is written: 'Behold, I lay in Zion a stone of stumbling and a rock of offense: and he that believes on Him shall not be confounded' (Ibid., 33). Therefore, those who did not receive Emmanuel, but became to them a stone of stumbling and a rock of offense, shall be crushed and led captive. And what he says: 'But the house of Jacob shall be a snare and a trap' to those who sit in Jerusalem signifies that they shall not dwell in high places nor engage in lofty discussions of the Scriptures; but that they should always understand the humble, joining sins to sins, and being bound by the cords of transgressions.

In the first petition of the Lord's Prayer, our sanctification is sought, and this through the gift of fear, when he says: "Our Father, who art in heaven; hallowed be thy name." Isaiah: "Sanctify the Lord of hosts, and let him be your dread and your fear."

285. Sanctify the Lord of hosts. Here he instructs them how the Lord is to be feared:

and first, he sets out the law;

second, the hiding of the law: seal the law (Isa 8:16).

Concerning the first, he does three things:

first, he places the precept of the law;

second, the fruit of obedience: and he shall be a sanctification to you (Isa 8:14);

third, the punishment of rebels: but for a stone of stumbling.

And the precept is that God be honored: sanctify the Lord of hosts, in yourselves, and serve him in holiness; let him be your dread, inasmuch as he is Lord: blessed is the man that fears the Lord (Ps 111[112]:1); let him be your terror, inasmuch as he is punisher: fear not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell (Matt 10:28). Peter explains this as concerning Christ: and be not afraid of their fear: and be not troubled (1 Pet 3:14). This also seems to be the intention of the prophet because of what follows.

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. [Isaiah 8:14] But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

Christ rose again from the seed of David, as the son of David, because he had emptied himself. How did he empty himself? By taking what he was not, not by losing what he was. He emptied himself; he humbled himself. Though he was God, he made himself known as a man. He was despised as he walked the earth, though he made the sky. He was despised as a mere man, as though he had no power. Not only despised, but on top of that also killed. He was a stone lying flat; the Jews stumbled over him and were shaken. But what does he say about that himself? "Whoever stumbles over this stone will be shaken; but as for anyone upon whom this stone comes, it will crush him." First he lay flat, and they stumbled; he will come from above and crush them, after they have been shaken.

For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. [Isaiah 8:14] For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God.

287. And he shall be. Here he sets out the fruit of obedience: sanctification to you, I will make you holy: I am the Lord who sanctify you (Lev 22:9). For a stone, he sets out the punishment of impeding rebels under the metaphor of travelers;

and first, he sets out the occasion,

second, the reception of the punishment: and very many of them shall stumble (Isa 8:15).

And he sets out the occasion

first, as to the people;

second, as to the princes: for a snare.

He shows the first under the metaphor of a stone lying in the way, which impedes the traveler in two ways: namely, by injuring his foot, and by being an occasion of his falling; and similarly, Christ was to the unbelievers among the Jews an occasion of injury and falling, not from his fault but from theirs. Therefore he says: to the two houses of Israel, that is, to the unfaithful of the ten and the two tribes, or to the scribes and Pharisees, for a stone of offense, as to injury: for they were offended at the stone of offense (Rom 9:32); and for a rock of scandal, on which the foot strikes, leading to a fall: in Greek, scandal means a stumbling of the foot: but we preach Christ crucified: unto the Jews indeed a scandal, and unto the Gentiles foolishness (1 Cor 1:23).

288. And because the princes resisted Christ more, he weighs down regarding them: to the inhabitants of Jerusalem, which was the city of their princes, for a snare—like animals they are captured by a snare—and this is weightier than offense, below: he that shall rid himself out of the pit, shall be taken in the snare (Isa 24:18); and a ruin, which is more than a simple fall: behold this child is set for the ruin (Luke 2:34).

289. And because sometimes someone avoids occasions and does not run into them, he therefore removes this and shows the reception of the punishment and says, and very many of them shall stumble, against the offense he spoke of above, through faithlessness; indeed against the scandal they fall from worthiness of the kingdom: but the children of the kingdom shall be cast out into the exterior darkness (Matt 8:12). They shall be broken in pieces, as to the ruin of punishment, famine and sword, Matthew 21:44: whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it shall break him to pieces. As to the snare he says, they shall be snared, by the ropes of sins and perplexities, which shall not be broken, and so they shall be taken by the Romans: he is fast bound with the ropes of his own sins (Prov 5:22).

(Verse 16, 17.) Join the testimonies, establish the law among my disciples, and I will wait for the Lord, who hides his face from the house of Jacob, and I will hope in him. The voice of the Lord speaking to the Prophet: because, he said, the Lord has become a stumbling stone and a rock of offense to the two houses of Israel, and they did not want to receive Emmanuel sent to them. Join the testimonies of the old Testament, and give them to my disciples, who have received the Gospel, namely the Apostles or the apostolic men. Certainly, the law and the prophets are bound up until John among them (Matthew 11), and it is closed and sealed so that they do not understand what they read. For, according to the ambiguity of the Hebrew language, we can interpret doctrines for the disciples. Therefore, the Prophet responded: because with the succession of the Gospel, the Law was closed and sealed among the Jews, and you command that it should be assigned not to the Jews, but to the Gentiles. Therefore, I will wait for Emmanuel, whom you have promised to come, about whom you said above that he himself will be our fear and our terror, and for us he will be for sanctification; and I will wait for the Lord who hides his face from the house of Jacob, that is, from the Jews, because they did not want to receive him. The Seventy translated this passage as follows: Then those who are marked will be revealed, so that they may not learn the law. This has the meaning that when many have fallen and have been crushed, and have stumbled against the stone of offense and the rock of scandal, then those who are marked in the people will be revealed, so that they may by no means learn the law of Moses; but rather obey the precepts of the gospel.

290. Bind up the testimony. Here he sets out the closing of the law,

and first, he sets out the hiding of the law, where it says, bind up the testimony, that is, roll up the prophecy of Christ in obscurity, lest the Jews see, for they are unworthy. Seal the law. To seal signifies two things:

sometimes it signifies to close under a seal, and thus he says: seal the old law, under figures, among my disciples, that is, until my disciples open it by preaching throughout the world: shut up the words, and seal the book, even to the time appointed (Dan 12:4); or hide it among my disciples.

Sometimes it signifies the expression of a figure: the light of your countenance, O Lord, is sealed upon us (Ps 4:7). And thus seal in the soul of my disciples.

For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. [Isaiah 8:17-18] Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Second, the awaiting of what is hidden, and I will wait: but I will look towards the Lord, I will wait for God (Mic 7:7).

First it must be noted that Matthew's Gospel uses the text of the Septuagint, not the Hebrew: "Jesus, hearing that John had been handed over, departed to Galilee. Leaving Nazareth, he came and lived in Capernaum, which is near the sea at the end of Zebulun and Naphtali. This was to fulfill what was said through the prophet Isaiah: 'In the land of Zebulun and Naphtali, by the way of the sea across the Jordan in Galilee of the Gentiles, the people who sat in darkness have seen a great light; upon those who sat in the region of the shadow of death a light has dawned.' From that moment, Jesus began to preach and to say, 'The kingdom of heaven approaches.' " And the evangelist John reports that Jesus performed his first sign, changing water into wine, when he was invited to attend a wedding in Cana with his disciples: "Jesus performed the first of his signs in Cana of Galilee and revealed his glory, and his disciples believed in him." Hence, the Septuagint reads, "Drink this first and do it quickly." For the land of Zebulun and the land of Naphtali were the first to see the miracles of Christ, that they who first saw the Lord perform a sign would be the first to drink the potion of faith. According to the Hebrew, it is also said to be the first time that the [lifting of the] burden of sins was revealed, because the Savior first preached the gospel in the region of these two tribes.…But it calls this sea the lake of Gennesaret, which is formed from the influx of the Jordan. On its shore are situated Capernaum, Tiberias, Bethsaida and Chorazin, in whose regions the Lord spent a great deal of time. He did so to enable the people who sat or walked in darkness to see the light—not a little light as from other prophets but a great light, as from him who said in the Gospel, "I am the light of the world." And upon those who lived in the region of the shadow of death, a light has dawned. This region lies between death and the shadow of death, I believe, because death belongs to those who directed themselves straight to the underworld with their dead works: "For the soul that sins will die." But the shadow of death pertains to those who do not depart from life when they sin, for they are still able to do penance if they wish.

(Verse 18.) Behold, I and my children, whom the Lord has given me, are for signs and wonders in Israel, from the Lord of hosts, who dwells in Mount Zion. The Lord commanded me, saying, 'Bind up the testimony, seal the law among my disciples.' For He has hidden His face from the house of Jacob; therefore, I will wait for Him, and I will hope in my Lord, and not only I, but also the children whom the Lord has given me, namely, other prophets and the sons of prophets, who are not born of the will of the flesh and blood, but of God (John 1:13). About whom the Apostle also spoke: My little children, for whom I am again in the pain of childbirth until Christ is formed in you (Gal. IV, 19). But these children, that is, the prophets, were given as signs and wonders to the people of Israel, according to what we read in Ezekiel: And Ezekiel will be a sign to you (Ezek. XXIV, 24). Also, in Zechariah, the holy men and disciples of the prophets are called observers of wonders, that is, of signs and wonders, because the prophets always preceded the signs of future events (Zech. III, 16). Meanwhile, according to the letter. However, the blessed Apostle in the Epistle, which is written to the Hebrews, teaches (although the Latin custom does not include it among the Canonical Scriptures) that this testimony should be understood as coming from the person of the Lord Savior. Therefore, he does not hesitate to call them brothers, saying: 'I will declare your name to my brothers, in the midst of the church I will praise you' (Hebrews 2:12); And again: 'I will put my trust in him' (Ibid., 13); and again: 'Here am I and the children God has given me.' Therefore, because the boys have shared in flesh and blood, and he himself has likewise become a partaker in the same sufferings (Isaiah 8:18). But how these boys have become a sign and wonder of the wisdom of the world and the pride of the Jews, the same Apostle teaches: who says that the Lord Savior has chosen foolish things and weak things of the world to confound the wise and the strong (1 Corinthians 1). Therefore, the Savior said to the Apostles: Unless you are converted and become like one of these boys, you will not enter the kingdom of heaven (Matthew 18:3). But the boy becomes a preacher of the new Gospel, he puts aside the old man, who is corrupted in the desires of seduction, and he puts on the new man, who is renewed in knowledge according to the image of the Creator. However, the Apostle writes that the Lord of hosts dwells on Mount Zion: 'You have come to Mount Zion and the city of the living God, the heavenly Jerusalem' (Hebrews XII, 22). So I wonder that some of our people understand these two boys of Isaiah, whom he generated from the conception of the prophetess woman, namely Jasub and Emmanuel: the former of whom, in the abjection of the former people, the latter, in the assumption of the nations, has preceded. Whoever receives this, will consequently confirm that the prophet Hosea truly had a prostitute as his wife.

Not only do we become his brothers but even his children, for he says, "Behold, I and my children, whom God has given me." Not only do we become his children but also his members and his body. As if the things already mentioned were not enough to prove the love and kindness that he shows toward us, he set down another thing, greater and more intimate than these, when he spoke of himself as our head.

Third, the presentation of what is awaited, behold I, namely, Christ, and my children, the apostles, whom the Lord has given me: thine they were: and to me you gave them (John 17:6); for a sign, that is, that they may do signs, and for a portent, a wonder, which by its magnitude portends; and this comes to be from the Lord, who dwells, by worship or by faith, in Zion, the Church: hear, O Jesus you high priest, you and your friends that dwell before you, for they are portending men (Zech 3:8).

291. Some explain this as concerning Isaiah: and my children, the prophets, according to this, below: as my servant Isaiah has walked, naked and barefoot, it shall be a sign and a portent of three years upon Egypt, and upon Ethiopia (Isa 20:3). Others explain this as the sons of Isaiah, and this is false.

(Verse 19 and following) And when they say to you, seek from the Pythons and the diviners, who make their enchantments, whether not the people seeks from their God for the living from the dead? To the law more and to the testimony. If they do not speak according to this word, it will not be morning light for them. And they will pass through it: they will fall down and be hungry: and when they are hungry, they will become angry and curse their king and their God. And they will look upwards and gaze downwards, and behold, trouble and darkness, dissolution, distress, and pursuing darkness: and they will not be able to escape from their distress. If the voice of the prophet Isaiah is, as the Jews believe: Behold, me and my children, whom the Lord has given to me as a sign and a portent to Israel; and the things that follow, he himself is to be believed to say to his disciples. When the nations and peoples spoken of above say to you: Weak are the people, and defeated; what do you prophets want to hear, why are you deceived by the words of Isaiah, and do you think that he knows what will come? Seek more from the Pythonians, and from the gods, who hiss in their incantations. Concerning them, it is interpreted in the LXX: Those who speak from the earth, who cry out from the belly. For everyone who is from the earth speaks from the earth (John 3:31). And the one whose god is their belly, and their glory is in their shame (Philippians 3:19), is to be believed as crying out from the belly. You answer them, and say: Does not the people seek from their God for the living from the dead? If you consult those gods whom you believe in for the sake of the variety of your idols (for you have not just one, but many gods), and if you seek advice from the images of the dead or of deceased human beings, how much more should we listen to our God through the prophets? He teaches his disciples and brings them to the law and to the testimony. If you have any doubts about someone, know this: It is written, 'The nations that the Lord your God will drive out before you listen to fortune-tellers and diviners, but the Lord your God has not allowed you to do so. The Lord your God will raise up a prophet for you from among your brothers, like me; you must listen to him' (Deut. XVIII, 15). If you wish to know doubtful things, you should rather read and deliver them with testimonies of the Scriptures. But if your congregation refuses to seek the word of the Lord, it will not have the light of truth, but will wander in error and darkness. The light will pass over it, that is, your congregation or land, and you will fall, and hunger, and when you hunger, you will be angry, as it is written: 'And when they were not satisfied, they murmured' (Ps. 58:16). And you will blaspheme your God and king, and in times of need you will look up to heaven and down to earth, and behold there will be tribulation and darkness, collapse of knees, anguish of mind, darkness of eyes, and you will not be able to escape the distress. This is according to the Hebrews. Moreover, as we have said above, if the person of Christ is speaking, saying: Behold, I and the children whom God has given me, he himself also speaks to the Apostles and to the believers from the Gentiles, who have received his Gospel. If they say, he says, to your fathers whom you have left behind: seek ventriloquists, whom we understand as pythonesses (such as we read about in the Acts of the Apostles with the slave girl, who was a source of income to her masters) and who speak from the earth, promising to perform magic tricks in the evocation of souls, and other kinds of wicked arts; you must know this, that each nation consults its own gods, and inquires about the living from the dead. But God has given you help in the law, so that you can say: divination is not like that of the Gentiles, who often deceive their worshippers, but ours, which is freely given without any reward, from the law. Hence it is interpreted in the Septuagint: not like this word, for which there is no need to give gifts. For you have received freely, he says, freely give (Matthew X, 8). But a most severe famine will come upon the unbelievers, not a famine of bread or a thirst for water, but a famine of hearing the word of God (Amos VIII). And when you are hungry, you will be sad, and you will curse your ruler and your ancestral traditions, which is the devil, and the old errors. But this is said to those who have suffered from hunger for the truth, and who look up to heaven and down to earth, and they will be in distress, in darkness, and in tribulation, so that they may not see until the time when they themselves turn to the Lord. These passages require a broad explanation, but we spare the size of the books in order to avoid boredom in reading. We have briefly addressed this passage according to the LXX translation, which in many places differs from the Hebrew. However, the Nazarenes (also called Nazareni) explain this place as follows: When the scribes and Pharisees tell you to listen to those who do everything for the sake of the belly, and in the manner of the magi, charm their way into your hearts in order to deceive you, you should respond to them: It is not surprising that you follow your own traditions, since every nation consults their own idols. Therefore, we should not seek advice from you who are dead to the living: God has given us His law and the testimonies of the Scriptures. If you do not choose to follow them, you will not have light. Instead, darkness will always oppress you, which will pass through your land and doctrine. Then, when they realize they have been deceived by you and cannot satisfy their hunger for truth, they will be saddened, angered, and curse you, whom they considered to be their gods and kings. And they are in vain to look towards heaven and earth, since they are always in darkness and cannot escape your snares.

292. And when they shall say to you. Here he removes the communication of diviners; and concerning this, he does three things.

First, false communication is set out: and when they, your enemies, shall say: seek of pythons, which foretell evil things for you and good things for us. The word for python in Hebrew means "mouth of the abyss." And Jerome says that they are named after Pythian Apollo, because he invented this kind of magical art, through which the dead seem to be raised and things about the future seem to be predicted, as is read in 1 Samuel 28:8. Rabanus says that it is the name of a malign spirit; likewise, Jerome says that one is called a python who has a devil in his belly. And of diviners, because they claim for themselves an act of God in predicting future things, and especially as to the worship of false gods; who mutter, as though insane: so they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood (1 Kgs 18:28); let there be no wizard, nor charmer, nor any one that consults pythonic spirits, or fortune tellers, or that seeks the truth from the dead. For the Lord abhors all these things (Deut 18:10–12).

293. Second, the response is taught: should not the faithful people seek of their true God, for the living and the dead, that is, for the salvation of the living and the dead: is it because there was no God in Israel, that you send to Beelzebub, the god of Accaron? (2 Kgs 1:6). Or for the living and the dead, that is, in place of your gods, who were made in imitation of men, both dead and living. Or we seek a vision for the living and the dead, just as you do, namely, from your gods, who are like the dead. To the law rather, which prohibits such things, or which teaches what is to be awaited; the testimony of Scripture.

294. Third, he sets out the threatening of the disobedient: and if they speak not. And he does three things:

first, he threatens punishment;

second, impatience in punishment: and when they shall be hungry (Isa 8:21);

third, the sadness of despair: and they shall look upwards (Isa 8:21).

Therefore, he first says: and if they speak not according to this word, namely, responding to it, we shall make it so that they shall not have the morning light, that is, Christ expelling the darkness: that was the true light, which enlightens every man that comes into this world (John 1:9). And it shall pass by them, the congregation, to others, not remaining among them, below: here I am (Isa 58:9), for I the Lord your God am merciful; they shall fall into condemnation, and they shall be hungry for the word of God: behold I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of God (Amos 8:11). Or the light of consolation; and they shall fall into condemnation, above: Jerusalem is ruined, and Judah is fallen (Isa 3:8); and be hungry, for bread.

295. And when they shall be hungry. Here he threatens impatience in punishment, as to wrath of the heart: they will be angry: they shall murmur if they be not filled (Ps 58:16[59:15]); as to blasphemy of the mouth, and curse: and they blasphemed the God of heaven, because of their pains and wounds: and did not penance for their works (Rev 16:11).

296. And look upwards. Here he sets out the sadness of despair,

and first, the expectation of help: look upwards, seeking help from heaven. And they shall look to the earth, to help from earth; above: they shall look towards the land, and behold darkness of tribulation (Isa 5:30).

Second, the imminence of danger: and behold trouble, foreseen, and darkness, as to counsel of resistance, weakness, against strengthening, and distress, as to perplexity, and a mist following them, as to persecution: and his kingdom became dark (Rev 16:10).

Third, the impossibility of liberation, like a captured bird: and they cannot fly away from their distress. On the contrary is it with the just: the snare is broken, and we are delivered (Ps 123[124]:7).

(Chapter 9, verses 1 and following) In the first time, the land of Zebulun and the land of Naphtali were relieved, and in the last time the way of the sea beyond the Jordan of the Galilee of the Gentiles was made heavy. The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shone. LXX: Drink this first, quickly make it for the region of Zebulun, the land of Naphtali, and the rest of you who are near the sea beyond the Jordan of the Galilee of the Gentiles. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. We have made two editions, because the testimony has been spread and used by the evangelist Matthew, so that either the diversity of interpretation or the similarity may be known. First, it should be noted that the evangelist Matthew placed this testimony not according to the Septuagint, but according to the Hebrews. For the Gospel narration says: When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, to fulfill what was spoken through the prophet Isaiah: 'Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles: the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, upon them a light has dawned.' From that time Jesus began to preach and say: 'The kingdom of heaven is at hand' (Matt. 4:13 et seqq.). And John the Evangelist reports that Jesus, with his disciples, was invited to a wedding in Cana of Galilee, and there he performed his first sign by turning water into wine. This Jesus did, the beginning of his signs in Cana of Galilee, and he manifested his glory, and his disciples believed in him (John 2:11). And in the Septuagint it is said: Drink this first, do it quickly, for the land of Zebulun and the land of Naphtali will see the first miracles of Christ, so that they may be the first to drink the potion of faith, which they first saw the Lord performing signs. And, according to the Hebrew, it is said to have been relieved of the burden of sins in the first time: because in the regions of the two tribes, the Savior first preached the Gospel. Therefore, in the sixty-seventh Psalm it is said: Bless the Lord from the fountains of Israel. There Benjamin, the youngest (Psalm 67:27-28; Acts 9); Paul the Apostle, in the excess of his mind, who also elsewhere speaks: or when we are out of our minds, we are out of our minds for God (2 Corinthians 5:13): the princes of Zebulun, the princes of Naphtali, their leaders; because in these tribes there were villages, from which our Apostles believed their leaders. And they believed quickly according to Symmachus when they heard: Come, follow me, and I will make you fishers of men (Matthew 4:19), and immediately they left their father and the boat behind. But in the most recent times their faith was worsened by many Jews who remained in error. This sea is called the Sea of Galilee, which is formed by the flow of the Jordan River; on its shores are located Capernaum, Tiberias, Bethsaida, and Chorazin: in this particular region the Lord stayed the most, so that the people who were sitting or walking in darkness could see a great light, not small like the other prophets, but great like the one who speaks in the Gospel: I am the light of the world (John 8:12). And those who dwelt in the region of the shadow of death, a light has arisen for them. Between death and the shadow of death, I believe this refers to the death of those who have descended to the underworld with dead works: For the soul that sins shall die (Ezek. XVIII, 20); but the shadow of death belongs to those who sin, yet have not yet departed from this life: for they can, if they wish, repent. For Galilee of the Gentiles, Aquila understands the borders of the Gentiles, Symmachus interprets as the borders of the Gentiles; we understand "tumulos arenarum" to mean the hills of sand, which are either on the shores or on the banks. The Hebrews who believed in Christ explained this passage as follows. In the first place, during the time of Elia, two tribes, Zabulon and Nephthali, were captured by the Assyrians and taken to a hostile land; and Galilee became desolate (2 Kings 15), which the prophet now says has been restored, because it bore the sins of the people. But afterwards, not only two tribes, but also the remaining tribes, which lived beyond the Jordan and in Samaria, were taken into captivity (2 Kings 17 and 18). And this, they say, Scripture now declares, that the region whose people were first led into captivity and began to serve the Babylonians, and which previously was in the darkness of error, saw for the first time the light of Christ proclaiming, and from there the Gospel was sown into all nations. The Nazarenes, whose opinion I have presented above, attempt to explain this passage in the following way: When Christ came and his preaching shone forth, the first land to be freed from the errors of the Scribes and Pharisees was the land of Zebulun and the land of Naphtali, and it shook off the heaviest yoke of Jewish traditions from its neck. Afterwards, through the Gospel of the Apostle Paul, who was the last of all the Apostles, the preaching became heavier, that is, multiplied: and the Gospel of Christ shone forth unto the ends of the earth and the way of the whole sea. Finally, the whole world, which had previously walked or sat in darkness and was held bound by idolatry and the chains of death, beheld the clear light of the Gospel.

Now when Jesus had heard that John was cast into prison, he departed into Galilee; And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. [Isaiah 9:1-2] From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

297. At the first time the land of Zabulon. Here he sets out the mode and order of destruction:

and first, according to the diversity of punishers;

second according to the diversity of punishments, where it says, the Lord sent (Isa 9:8).

The first of these is divided into three, according to the three persecutions made by the Assyrians into the land of the promise.

298. For first, Theglathphalasar, in the reign of Phacee in Samaria, captured the two and half tribes which were across the Jordan in respect to Jerusalem, and from the tribes of Zabulon and Nephtali, which were on the near side of the Jordan, only what could equal a half tribe. And as to this he says, at the first time, that is, at the time of the first captivity, the land of Zabulon, and the land of Nephtali was lightly touched, that is, was reduced in its inhabitants, which was perhaps not too grave for those who remained because more possessions remained for them. And this is spoken of in 2 Kings 15:29.

299. Second, Salmanasar came in the ninth year of Osee and captured the rest of the ten tribes, who were on the near side of the Jordan in respect to Judaea. And as to this he says, at the last, that is, at the last general captivity of the ten tribes, the way of the sea, that is, the region through which one goes to the sea of Genesareth; of the Galilee, that is, which is in Galilee, of the Gentiles, which is across the Jordan, in respect to the Assyrians, although on the near side in respect to Judaea; was heavily loaded, that is, pressed by the heavy weight of tribulation. Now Galilee is divided in two: one part in the tribe of Zabulon, the other in the tribe of Nephtali, near Tyre, and it is said to be of the Gentiles, either because of the many gentiles which lived there, or because it was ruled by gentiles, for Solomon had given it to the king of Tyre (2 Kings 17).

Therefore, he had the pledge of immortality: but being placed in the shadow of life, he could not see and grasp the hidden life with Christ in God by some common touch and sight. And if not yet a sinner, certainly not of an incorruptible and inviolable nature; for he who has fallen into sin is not yet a sinner. Indeed, he was in the shadow of life; but those who are sinners are in the shadow of death. For the people of sinners, as Isaiah teaches (Isaiah 9:2), sat in the shadow of death, until the light arose through the grace of God, not through their own merit. Therefore, there is no distinction between the breath of God and the food of the tree of life. No man can claim to possess more than what has been bestowed upon him by divine generosity.

Although he filled all things with his invisible majesty, [Christ] came, nevertheless, to those who had not known him, as if from a very remote and deep seclusion. At that time, he took away the blindness of ignorance, as it has been written: "For those sitting in darkness and in the shadow of death, a light has risen."

Now the expression darkness will likewise be used to refer to two corresponding concepts. The statement "And God called the light day, and the darkness he called night" is an example of the more common meaning. An example of the spiritual meaning occurs in the statement "The people who sat in darkness … and in the shadow of death, light has dawned on them."

300. Third, Sennacherib came and took the cities of Judah and besieged Jerusalem, as is said in 2 Kings 18:13, 17. And the prophet speaks here of this third persecution saying, the people, and he promises salvation to the Jews. Hence he does two things:

first, he promises the grace of salvation,

second, he assigns the cause: the zeal of the Lord of hosts (Isa 9:7).

Concerning the first, he does three things:

first, he promises salvation;

second, he describes the order of salvation, where it says, you have multiplied (Isa 9:3);

third, he describes the savior himself, where it says, for a child is born to us (Isa 9:6).

301. And he promises them salvation from two things:

from confusion, and as to this he says: the people, of Judaea, that walked, that is, that proceeded in their affairs, in darkness, of doubt, have seen a great light, the day of comfort;

and from gravity of punishment: to them that dwelt in the region of the shadow of death, that is, Judaea, which because of grave persecution was a similitude of death, light is risen, of divine comfort, below: arise, be enlightened, O Jerusalem: for your light is come, and the glory of the Lord is risen upon you (Isa 60:1).

Whatever is said in the Bible of the sun shedding light, or of other diffusions, or of banquets, is said of His bounty. Hence, in the Psalm: "The household shall divide the spoils." And in Isaiah: "They rejoice before You as men make merry when dividing spoils." These are the gifts of Christ's lavishness.

You have multiplied the nation, you have not magnified the joy: they shall rejoice before you, as they rejoice in the harvest, as conquerors exulting for the spoils, when they divide the spoils. LXX: You have brought down a large portion of the people in your joy, and they shall rejoice in your presence, as they are accustomed to rejoice in the harvest, and as those who divide the spoils. We put both editions in dark places so that the diligent reader may recognize how much the Vulgate translation differs from the Hebrew truth and others. To the very light that appeared to the people in darkness, that is, to the Lord the Savior, an apostrophe is made. And it is said to him: You have multiplied the nation, that is, you have filled all nations with the knowledge of you; but you have not magnified the joy. According to which the Apostle says that he has perpetual sorrow for his brothers who are Israelites (Rom. X). And Jonah is grieved that the Ninevites have been saved in such a way that the gourd, or Ciceion, withered (Jonah IV). And the Lord himself speaks in the Gospel: I have come only to the lost sheep of the house of Israel (Matt. XV, 24). And in his suffering he said, 'Father, if it is possible, let this cup pass from me (Mat. XXVI, 39).' This passage means: If it is possible for the multitude of the Gentiles to believe without the destruction of the Jews, I reject suffering. But if they are to be blinded, let all the nations see, let your will be done, Father. So when Christ comes and the people of Christians are gathered from all nations, then the Apostles will rejoice, like harvesters rejoice in the harvest, of whom the Lord spoke: The harvest is plentiful, but the workers are few (Matth. IX, 37). And as conquerors rejoice, who divide the captured booty. For when a strong one has been captured and bound, his whole house is plundered, and the spoils are divided (Matthew 12).

302. You have multiplied the nation. Here he sets out the process and order of salvation as to four things.

First, as to the frustration of the enemy, and as to this he says, you have multiplied the nation, in the army of Sennacherib, and have not increased, in them, the joy, that they might complete what they had proposed: he disappoints the counsels of the wicked (Job 5:13).

Second, the plundering of the enemy, which happened when the people went out to collect their spoils after they had been killed by the angel, as is said below (Isa 37:36); hence they are compared to harvesters and victors: they shall rejoice, below: they shall obtain joy and gladness, and sorrow and mourning shall flee away from them (Isa 35:10).

In the mystery of the establishment of judges, Christ is symbolized by Gedeon, of whom Isaiah speaks: "As on the day of Madian."

For the yoke of their burden, and the rod of their shoulder, and the scepter of their exactor you have overcome, as in the day of Midian. LXX: For the yoke that was upon them, and the rod from their neck, has been taken away. For the rod of the oppressors shall be broken, as in the day of Midian. But you, O Lord and Savior, have removed the burden of his yoke, that is the devil, who once rejoiced in the world, who ruled over all nations, who pressed down the necks of all with the heavy yoke of bondage; and you have taken the rod with which he used to strike everyone, and compelled him to pay tribute for his sins, and you have lifted it from their shoulders: and you have made them serve you in freedom without any army and without shedding blood with your hidden hand: just as you once granted victory to the people of Israel over the Midianites under Gideon (Judges 7).

Third, the liberation of slaves: for tyrants burden with precepts, and as to this he says, for the yoke of their burden, that which Sennacherib laid on them; they afflict with punishments, and as to this he says, and the rod of their shoulder, that is, with which they beat their shoulders; they plunder goods, and therefore he says, the scepter of their exactor, below: how is the exactor come to nothing, the tribute has ceased? (Isa 14:4); this may happen so easily, as in the day of Madian, that is, as Gideon overthrew the Madianites (Judg 7:19–22).

For every violent plunder with tumult: and the garment mingled with blood shall be for burning, and food for the fire. LXX: For every garment rolled in blood is for burning, fuel for the fire. For just as a garment, which is stained with human blood, cannot be washed, but when stained with blood, it is burned with fire so that the stains of foul blood may be destroyed along with the garment, in the same way the violent plunder, turmoil, and crowds of the devil, by whom he had subjected the human race to himself, are assigned to the fires of hell. Not all, but only a certain part of the people, are said to have believed, as it is significant; although you have led in joy because of what they said, others have interpreted differently and praised. And when, in the remaining [senses], they hold the same meaning, they gather a stole by deceit, and change garments, adding that he is about to give back, that is, the devil: namely, that he will give back all the souls that he had stripped with the help of God, with their former adornments: not only himself, but also his attendant demons: to whom, if the choice is given, they would rather choose to perish in flames than to lose the spoils.

Fourth, as to the punishment of the enemy: and these things happen, for every violent taking of spoils, with tumult, that is, violent despoilers, as to the damage which they inflict on goods, and garment mingled with blood, of those whom they killed, as to damage inflicted on persons, shall be burnt, for, literally, they were burnt, below: and under his glory shall be kindled a burning, as it were the burning of a fire (Isa 10:16).

So we have in another place: "A child is born to us, and a son is given to us." In the term child there is an indication of age; in the term son a reference to the fullness of Godhead. He was made of his mother and born of the Father, but as the same person he was born and given. Do not think of two but of one. For the Son of God is one person, born of the Father and sprung from the virgin. The names differ in order but unite in one, just as the scriptural lesson just read teaches: "Man was made in her, and the Highest himself has founded her." He was man indeed in body, but the Highest in power. And while he is God and man through diversity of nature, he is the same person, not two persons, though being God and man. He has, therefore, something peculiar to his own nature and something in common with us, but in both cases he is one and in both he is perfect.

And not only did the Father send the Son but also gave him, as the Son himself gave himself. For we read, "Grace to you from God our Father and the Lord Jesus Christ, who gave himself for our sins." If they think that the Son was subjected to God because he was sent, they cannot deny that it was of grace that he was given. But he was given by the Father, as Isaiah said: "Unto us a child is born, unto us a son is given." But he was given by the Spirit and was sent by the Spirit. For since the prophet has not defined by whom he was given, he shows that he was given by the grace of the Trinity; and inasmuch as the Son himself gave himself, he could not be subject to himself according to his Godhead. Therefore that he was given could not be a sign of subjection in the Godhead.

Therefore, in order to call the Gentiles to the grace of his resurrection (for it is indeed a rich and fertile land that produces eternal fruits, fruits a hundred and sixty times over), he subjected his shoulder to work, subjecting himself to the cross, in order to carry our sins. And so the Prophet says: His authority is on his shoulder (Isaiah 9:6), that is, the power of divinity over the bodily passion, or the cross surpassing the body. Therefore, he placed his shoulder on the plow, enduring all insults, subjected to labor in such a way that he was wounded because of our iniquities, and weakened because of our sins.

Christ, then, is the beginning of our virtue. He is the beginning of purity, who taught maidens not to look for the embraces of humanity but to yield the purity of their bodies and minds to the service of the Holy Spirit rather than to a husband. Christ is the beginning of frugality, for he became poor, though he was rich. Christ is the beginning of patience, for when he was reviled, he reviled not again. When he was struck, he did not strike back. Christ is the beginning of humility, for he took the form of a servant, though in the majesty of his power he was equal with God the Father. From him each various virtue has taken its origin.For this cause, then, that we might learn these different virtues, "a son was given us, whose beginning was upon his shoulder." That "beginning" is the Lord's cross—the beginning of strong courage, wherewith a way has been opened for the holy martyrs to enter the sufferings of the holy war.

Furthermore, we must prove that this Jesus was beforehand promised from ancient times in the prophets and was called the Son of God. David said, "You are my son; today I have begotten you." Again he said, "In the glories of holiness, from the womb, from of old, I have begotten you, a child." And Isaiah said, "Unto us a child is born, unto us a son is given, and his government was upon his shoulder, and his name shall be called Wonderful, and Counselor, and mighty God of the ages, and Prince of peace. And to the increase of his government and to his peace there is no end." Therefore tell me, O wise teacher of Israel, who is he that was born and whose name was called "child" and "son" and "Wonderful" and "Counselor," the "mighty God of the ages," and "Prince of peace," "to the increase of" whose government and to whose "peace [he said], there is no end?" For if we call Christ the Son of God, David taught us [this]; and that we call him God, this we learned from Isaiah. "And his government was laid upon his shoulder"; for he bore his cross and went out from Jerusalem. And that he "was born as a child," Isaiah again said, "Behold, the virgin shall conceive and bear; and his name shall be called Immanuel, which is, our God with us."

We read, "A child is born to us," because we see him in the nature of a servant, which he had because the Virgin conceived and brought forth a son. However, because it was the Word of God who became flesh in order to dwell among us, and because he remains what he was (that is, really God hidden in the flesh), we use the words of the angel Gabriel and call "his name Emmanuel." He is properly called God with us to avoid thinking of God as one person and the humanity [in Christ] as another.

The fact that the one who talked to Moses is called both the angel of the Lord and the Lord raises a big problem, which calls not for hasty assertion but for careful investigation. There are two opinions that can be put forward about it, of which either may be true, since they both fit the faith. When I say that either may be true, I mean whichever of them was intended by the writer. When we are searching the Scriptures, we may of course understand them in a way in which the writer perhaps did not; but what we should never do is understand them in a way which does not square with the rule of faith, with the rule of truth, with the rule of piety. So I am offering you both opinions. There may be yet a third that escapes me. Anyway, of these two propositions, choose whichever you like. Some people say that the reason why he is called both the angel of the Lord and the Lord is that he was in fact Christ, of whom the prophet says plainly that he is "the angel of great counsel." "Angel" is a word signifying function, not nature. "Angel" is Greek for the Latin nuntius. So "Messenger" is the name of an action: you are called a messenger for doing something, namely, for bringing some message. Now who would deny that Christ brought us a message about the kingdom of heaven? And then an angel, that is to say, a messenger, is sent by the one who wants to give a message by him. And who would deny that Christ was sent? So often did he say, "I did not come to do my own will but the will of him who sent me," that he of all people is the one who was sent. After all, that pool at Siloam "means Sent." That is why he told the man whose eyes he anointed with mud to wash his face there. No one's eyes are opened except those of the person who is cleansed by Christ. So then, the angel and the Lord are one and the same.

Surely the entire divinely arranged plan of our Redeemer's [coming] in the flesh is the reconciliation of the world—it was for this purpose that he became incarnate, for this he suffered, for this he was raised from the dead—that he might lead us, who had incurred God's anger by sinning, back to God's peace by his act of reconciliation. Hence he was rightly given the name "Father of the world to come" and "Prince of peace" by the prophet; and the apostle, writing about him to those from among the nations who had believed, said, "And coming, he brought the good news of peace to you who were from far off and peace to those who were near, since through him we both have access in one Spirit to the Father."

Clothed in flesh, [Christ] descended into the water as "an angel of great counsel," that is, as a herald of the Father's will to Jewish people. By his deeds and his teaching he moved sinners, so that he would be killed—he who, by his bodily death, was able not only to heal those who were ailing spiritually but also to bring the dead back to life. The movement of the water, then, suggests the Lord's passion, which occurred by the Jewish nation being moved and stirred up.

"Which will be to all people," not to all the people of the Jews, nor to all the people of the nations, but to all the people who, either from the Jews or from the nations of the whole world, are brought together in one flock to one confession of Christ. From one and the same partaking of the mysteries of Christ they are called "Christian." …The light of life rose for those of us dwelling in the region of the shadow of death.

But who is the good counselor? Certainly that one of whom it is said: 'His name shall be called Wonderful, Counselor, God, the Mighty, the Father of the world to come, the Prince of Peace.' He is the Angel of great counsel: this is he to whom we ought to attend with a pure heart. Ecclesiasticus says: 'Before all works let a true word precede you, and before every act a stable counsel.' The true word, which can neither be deceived nor deceive, is the only-begotten Son of God and his doctrine and his life. Let this word precede you and this stable counsel. Stable counsel is none other than that of my God; 'the counsel of the Lord remains forever.'

Supposing I wanted to know how the Word of God can be the Restorer: Isaiah speaks of it: "A child is born to us, a son is given us; upon His shoulder dominion rests. They name Him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace." He it is who restored the hierarchy of heaven, and that below heaven which had totally fallen. Hence He must needs have touched both heaven and earth. This Hierarch had to be preeminent, endowed with awareness, acceptable to God, victorious, most generous, and just. He is called "Wonder" because He had to be preeminent in power, showing the miracle of miracles in His own Person, the plurality of natures. He is called "Counselor" because He was the best Counselor and the most wise, and from Him come forth documents of the greatest certainty. He is called "God" because He was acceptable to God, not only because in the form of God, but as God. He is called "Strong" because He overcame the world, despoiled Hades, and restored Paradise. He is called "Father of the age to come" because He is the Principle of those influences by which we will live in the future. He is called "Prince of Peace" because of the manifold character of a justice making infallible inquiries, irreproachable distinctions, and irrevocable judgments.

When Isaac himself carried the wood for the sacrifice of himself, in this, too, he prefigured Christ our Lord, who carried his own cross to the place of his passion. Of this mystery much had already been foretold by the prophets: "And his government shall be upon his shoulders." Christ, then, had the government upon his shoulders when he carried his cross with wonderful humility. Not unfittingly does Christ's cross signify government: by it the devil is conquered and the whole world recalled to the knowledge and grace of Christ.

We often find the Lord Christ described as a child because of the purity of his innocence. The simplicity of youth bestows on a child the blessing of aversion from vices and from the malice of the world. As Christ himself attested, "Of such is the kingdom of heaven." "Child" is used in the text: "Behold my child whom I have chosen, my beloved in which my soul delights," and in another passage: "A child is born to us, and a son bestowed on us."

In the holy Scripture Christ is often called a child because of his innocence of mind. As Isaiah says, "For a child has been born to us, and a son has been given to us."

Today was born the child, and his name was called Wonderful! For a wonder it is that God should reveal himself as a baby.

For we too say plainly that the prophet, wishing to make manifest the mystery concerning Christ, called the self-existent "Angel," that the meaning of the words might not be referred to the Father, as it would have been if the title of "Existent" alone had been found throughout the discourse. But just as our word is the revealer and messenger (or "angel") of the movements of the mind, even so we affirm that the true Word that was in the beginning, when he announces the will of his Father, is styled "angel" (or "messenger"), a title given to him on account of the operation of conveying the message. And as the sublime John, having previously called him "Word," so introduces the further truth that the Word was God, that our thoughts might not at once turn to the Father, as they would have done if the title of God had been put first. So too does the mighty Moses, after first calling him "Angel," teach us in the words that follow that he is none other than the self-existent himself, that the mystery concerning the Christ might be foreshown, by the Scripture assuring us by the name Angel that the Word is the interpreter of the Father's will, and, by the title of the "self-existent," of the closeness of relation subsisting between the Son and the Father. And if Eunomius should bring forward Isaiah also as calling him "the 'angel' of mighty counsel," not even so will he overthrow our argument. For there, in clear and incontrovertible terms, there is indicated by the prophecy the dispensation of his humanity; for "unto us," he says, "a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name is called the angel of mighty counsel." … For as the "angel" (or "messenger") gives information from someone, even so the Word reveals the thought within, the seal shows by its own stamp the original mold, and the image by itself interprets the beauty of that whereof it is the image, so that in their signification all these terms are equivalent to one another. For this reason the title angel is placed before that of the "self-existent," the son being termed "angel" as the exponent of his Father's will, and the "existent" as having no name that could possibly give a knowledge of his essence, but transcending all the power of names to express.

After two names, therefore [child and son], he will be called by another six names: wonderful, counselor, God, mighty, father of the coming age, prince of peace. For the names are not to be joined into couplets as many think, such that we would read "wonderful counselor" and "mighty God." Instead "wonderful," which is pele in Hebrew, is to be read separately, as is "counselor," or what is called yôʿēṣ in their language. The title "God" also, whom the Hebrews call ēl stands on its own. Thus in subsequent passages where we read, "For you are God and we were unaware," and again, "I am God and there is no other beyond me," along with many similar statements, the Hebrew uses ēl where Latin uses Deus. And "mighty," which comes next, is called gibbôr in Hebrew. Hence when the same prophet remembers "They will lay their trust upon God, the Holy One of Israel in truth, and the remnant of Jacob upon the mighty God," the Hebrew text has ēl gibbôr for "mighty God." But anyone who reads that the Savior is our peace, according to the apostle Paul, will have no doubt that the father of the coming age and of the resurrection, which is completed in our vocation, is also the prince of peace who said to the apostles, "My peace I give to you, my peace I bequeath to you." The Septuagint in my opinion, terrified as it was by the majesty of these names, did not dare to say of a child that he must be called God and so forth but wrote in place of the six names, which it did not have in Hebrew, "angel of great counsel, and I will bring peace and his salvation upon the princes," which seems to me to have the following meaning: He who announced to us that Israel would be thrown down for a while and that the nations would be healed is the angel of great counsel who also gave peace to its princes, apostles and apostolic men, and bequeathed dogmatic healing to their believers.

(Verse 6.) For a child is born to us, a son is given to us, and the government is upon his shoulder: and his name shall be called Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and forever. The zeal of the Lord of hosts will do this. For a child is born to us, a son is given to us, upon whose shoulder dominion is laid: and his name is called, Wonderful, Counselor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and forever. The zeal of the Lord of hosts will accomplish these things. Therefore the devil, and all his violent plundering, by which he oppressed the human race and mixed blood with blood, will be consumed by fire and the eternal fire will be their food. For a child is born to us, a son is given to us, of whom it has been said: Before the child knows how to reject evil and choose good (Isaiah 7:16); and later in the generation of the Prophetess: Before the child knows how to call his father and mother (Isaiah 8:4). Therefore this boy, who was born of a virgin, is called Emmanuel, which means 'God is with us'; and he is also called 'from the Prophetess', that is, conceived by the Holy Spirit. Hasten, strip off, hurry to plunder: he is now called by many names. And although he has shown that he is God by being called Emmanuel, which means 'God is with us', now he says that his government has been established upon his shoulder, or that he himself has carried his cross, or by showing the strength of his arm through his shoulder, as Isaiah also said: The Lord God has revealed his holy arm to all the nations (Isaiah 52:10). And again: Lord, who has believed our report? And to whom has the arm of the Lord been revealed? (Isaiah 53:1) Therefore, He will be called by two names, and by six other names: Wonderful, Counselor, God, Mighty, Father of the future age, Prince of peace. For, as many think, the two names should not be joined together, as we read, Wonderful Counselor, and again, Mighty God; but Wonderful should be read separately, which in Hebrew is called Phele (), and Counselor separately, which is called Ides () in their language; and God separately, which is called El () in Hebrew. Finally, in the following passages where we read: You are indeed God, and we did not know: And again: I am God, and there is no other besides me (Isaiah XLV, 5), and many similar to these: because in Latin it is said Deus, in Hebrew it is written El. And what follows, Fortis, in Hebrew is called Gibbor (). Therefore, in the place where the same prophet mentions: They shall trust in the holy God of Israel in truth: and what remains of Jacob shall trust in the mighty God (Isaiah VIII), for mighty God in Hebrew it has El Gibbor. But the Father of the future age and of the resurrection, which is fulfilled in our calling; and the prince of peace, who spoke to the Apostles: My peace I give you, my peace I leave you (John 14:27): he who has read our peace according to Paul the Apostle will not doubt the Savior. With the majesty of the names, I think that the Seventy did not dare to say of the child what is clearly to be called God, etc.: but instead they used six names, which are not found in Hebrew, the Angel of great counsel, and I will bring peace upon the leaders, and his health. What seems to me to have this meaning: The Angel of Great Counsel, announced to us that Israel is to be cast aside for a time, and that the Gentiles are to be saved. And he bestowed peace upon his princes, the Apostles and apostolic men, and left the preservation of his teachings to those who believed. As for what follows: His empire shall be multiplied, and there shall be no end to peace; for this reason the Septuagint translated it as: His great principality. We must know that the Hebrew word Mesra, here and above, was interpreted as principality by the Septuagint. For this reason, we turn above the principate, this authority. However, the eagle, deceived by the ambiguity of the word μέτρον, that is, interpreted as measure, which is called the same name in both Hebrew and Latin. And he will not doubt about the multiple authority of the Savior and his peace, which has no end, whoever reads in the Psalms: Ask of me, and I shall give thee the nations for thine inheritance, and the very ends of the earth for thy possession (Ps. II, 8). And again: And the multitude of peace, until the moon be taken away (Ps. LXXI, 7), that is, until the end of the age. But his principality and empire will be over the throne and kingdom of David, which had been dispersed after the Babylonian captivity, in order to confirm and strengthen it, and to show that it will be perpetual (so that the promise of God would not seem in vain) from the time of the Incarnation to eternity. Therefore, the zeal, that is, the jealousy of the Lord of hosts, did this, because they themselves provoked him to jealousy with those who were not gods, and he provoked them to jealousy with a nation that was not a nation (Deut. 32). Let us now move on to the rest.

When Scripture wishes to show that God needs no one, it says that he has no counselor. When it wishes to show the equal honor of the Only Begotten, it calls the Son of God his counselor.

The Son of God is said to be the angel of great counsel because of his many other teachings, but especially because he revealed his Father to humankind.

Come now, and let me show you that the Son is called God. "Behold, the virgin shall be with child and shall give birth to a son, and they shall call his name Immanuel, which means, 'God is with us.' " Did you see how both the name Lord is given to the Father and the name God is given to the Son? In the psalm, the sacred writer said, "Let them know that Lord is your name." Here Isaiah says, "They shall call his name Immanuel." And again, he says, "A child is born to us, and a son is given to us; and his name shall be called Angel of Great Counsel, God the Strong, the Mighty One."

"Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders;" which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse.

And when Isaiah calls Him the Angel of mighty counsel, did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels.

[Eutyches] might have read the words of the same prophet: "A child is born to us, and a son is given to us, and the government is upon his shoulders: and they shall call his name, angel of the Great Counsel, God the Mighty, the Prince of peace, Father of the world to come." And he would not speak nonsense, saying that the Word was made flesh in such a way that Christ, born from the Virgin's womb, had a man's form yet did not have the reality of his mother's body.

For this reason the apostles are told, "unless you change and become like this child." He does not say "like these children" but "like this child." He chooses one; he proposes one. Let us see, then, who he might be, who is proposed to the disciples to be imitated. I do not think that he is from the people, nor from the ordinary crowd, nor from the vast multitude—this one who was given, through the apostles, as an example of holiness to the entire world. I do not think, I say, that he is from the ordinary crowd but from heaven. For he is the child from heaven about whom the prophet Isaiah says, "A child is born to us, a son is given to us." Clearly he is the child who, like an innocent, did not curse when he was cursed, did not strike back when he was struck, but rather in his very suffering prayed for his enemies, saying, "Father, forgive them, for they know not what they do." Thus simplicity, which nature has given to infants, the Lord augmented with the virtue of mercy.

Because he is of God, he is rightly called God, since he is the Son of God; and because he is subject to the Father and herald of the Father's will, he is proclaimed "Angel of Great Counsel." … The title [angel] does, however, suit the person of Christ, since he is not only God, inasmuch as he is the Son of God, but also a messenger, inasmuch as he is the herald of the Father's economy of salvation. Heretics must realize that they are acting contrary to the Scriptures when they say they believe that Christ was also an angel but do not want to admit that he is also the God who they read came frequently to visit the human race in the Old Testament.

The title of angel is also appropriate to Christ because he was made "the Angel of Great Counsel." He is an angel because he lays bare the heart of the Father, as John declares. For if John says that this Word, who lays bare the bosom of the Father, was also made flesh, so that he could lay bare the heart of the Father, it follows that Christ is not only man but also an angel. And the Scriptures show not only that he is an angel but also that he is God. This is what we too believe. For, if we will not admit that it was Christ who then spoke to Hagar, we must either make an angel God or reckon God the Almighty Father among the angels.

Likewise Isaiah also says, "For unto us a child is born." But what is there unusual in this, unless he speaks of the Son of God? "To us is given he whose government is upon his shoulder." Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a scepter, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on his shoulder both the power and the excellence of his new glory, even his cross; so that, according to our former prophecy, he might thenceforth reign from the tree as Lord.

But the prophet who predicted the Emmanuel has written of him a little further on that "unto us a child is born, unto us a son is given; and the government shall be upon his shoulders; and his name is called angel of great counsel, wonderful, counselor, mighty God, powerful, Prince of peace, Father of the age to come." Now if the baby born of the virgin is styled "Mighty God," then it is only with reason that the mother is called "mother of God." For the mother shares the honor of her offspring, and the Virgin is both mother of the Lord Christ as man and again is his servant as Lord and Creator and God.

303. For a child is born to us. Here he describes the Savior.

And first, as to his reception;

second, as to his naming, where it says, and his name shall be called (Isa 9:6);

third, as to his power, where it says, his empire shall be multiplied (Isa 9:7).

For we receive him in our nature in his birth: for a child is born to us: I bring you good tidings of great joy that shall be to all the people: for, this day is born to you a Savior, who is Christ the Lord, in the city of David (Luke 2:10–11).

We receive him in our knowledge in the testimony of the Father: this is my beloved Son, in whom I am well pleased: hear him (Matt 17:5). Bernard: lightly the boy is pleased, easily he pardons: we are poor and can give little; nevertheless for that child we can be reconciled to Christ the child if we wish. And a son is given.

We receive him also in divine reverence through his passion, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10). And the government is upon his shoulder, that is, the cross, through which he is raised up into government: and bearing his own cross, he went forth to the place which is called Calvary (John 19:17).

304. And his name shall be called. Here he sets out his naming,

and first, a name expressing divine wisdom: wonderful: your knowledge is become wonderful to me (Ps 138[139]:6); hence all his works were wonderful, and especially in the union of natures in one person; as to human wisdom: counsellor, adding counsels to precepts: let one of a thousand be your counsellor (Sir 6:6).

Expressing divine power: God: below, verily you are a hidden God (Isa 45:15); human power: mighty, in power: he is wise in heart, and mighty in strength (Job 9:4).

Third, a name expressing abundance of goodness as to his divine nature: father of the world to come, that is, begetting sons into glory: for it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion (Heb 2:10); below: and he shall be as a father to the inhabitants of Jerusalem (Isa 22:21); as to his human nature, prince of peace, inasmuch as he is mediator: for he is our peace, who has made both one (Eph 2:14); you are a prince of God among us (Gen 23:6).

308. It is to be noted on the words, a child is born to us (Isa 9:6), that Christ is called a child,

first, in birth, because of his age: entering into the house, they found the child with Mary his mother (Matt 2:11);

second, in possessions, because of his poverty: you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes (2 Cor 8:9);

third, in heart, because of his humility: learn of me, because I am meek, and humble of heart (Matt 11:29);

fourth, in death, because of the baseness of his death: let us condemn him to a most shameful death (Wis 2:20).

309. It is to be noted on the words, is given to us (Isa 9:6), that Christ is given to us

first, as a brother: who shall give you to me for my brother, sucking the breasts of my mother? (Song 8:1);

second, as a teacher: O children of Zion, rejoice, and be joyful in the Lord your God: because he has given you a teacher of justice (Joel 2:23);

third, as a watchman: O son of man, I have made you a watchman to the house of Israel (Ezek 33:7);

fourth, as a defender, below: he shall send them a Savior and a defender to deliver them (Isa 19:20);

fifth, as a shepherd: and I will set up one shepherd over them, and he shall feed them (Ezek 34:23);

sixth, as an example of action: for I have given you an example, that as I have done to you, so you do also (John 13:15);

seventh, as food for the journey: the bread that I will give is my flesh, for the life of the world (John 6:52);

eighth, as the price of redemption: the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many (Matt 20:28);

ninth, as a reward: to him that overcomes I will give to eat the hidden manna (Rev 2:17).

310. Likewise, it is to be noted on the words, upon his shoulder (Isa 9:6), that God laid upon the shoulder of Christ

first, sins, as upon one who makes satisfaction: the Lord has laid upon him the iniquity of us all (Isa 53:6);

second, a key, as upon a priest: and I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut (Isa 22:22);

third, the government, as upon a ruler: the government is upon his shoulder (Isa 9:6);

fourth, glory, as upon a conqueror: and I shall hang upon him all the glory of his father's house (Isa 22:24).

When Israel had been saved through the apostles, all the world flocked to the threshold of truth and of the peacemaker Solomon, of whom it was said, "His dominion will be increased and there will be no end of peace." For he [Christ] is "the stone broken off from the mountain," and in his earthly reign of faith, as he falls upon his enemy, he alone possesses a peaceful dominion throughout the earth.

And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time that he wished for his nativity. Moreover, he himself granted that that [time] should be such as he willed, namely, that in a calm among the storm of wars a singular tranquility of unusual peace should cover the whole world.… He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace.… Our Lord was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before [him] spoke: "His sovereignty will be multiplied, and there will be no end of peace." … The very author of peace and the Maker of time sent before him a time of peace, and thus when he appeared in the flesh he opened an approach to light and proclaimed the joys of eternal peace first to the house of Jacob (that is, the Israelite people), and then to all the nations which came streaming to him. And we must not pass over the fact that the serenity of that earthly peace, at the time when the heavenly king was born, not only offered testimony to his grace but also provided a service, since it bestowed on the preachers of his word the capability of traveling over the world and spreading abroad the grace of the gospel wherever they wished.

All these things, as the apostle teaches, "were done as an example for us" and were written down for us, and so we must scrutinize them carefully for their spiritual meaning. King Solomon, whose name means "peaceful," typologically designates our Redeemer himself, of whom Isaiah says, "His sovereignty will be increased, and there will be no end of peace." The temple that he built is his catholic church, which he gathers into the one structure of his faith and charity from all the believers throughout the world, as it were from living stones.

This voice of repentance is that of the Jewish people and of all who found in Christ access to the salvation for which they were searching. I now know with certainty that you are the one concerning whom it was said "his government will be increased and there will be no end to peace" and that you govern the kingdom in which the pure of heart will see God with unceasing happiness. I beg you, therefore, to strengthen and increase the faith that you imparted to me through the bestowal of your sacraments and heavenly gifts. Thus, having received the pledge of the Spirit, may I remain confident that you will forevermore preserve from destruction the generation of works which were begotten by my heart after the washing of my body and that you will never remove my name from the heavenly home which you deigned to grant to my fathers who, through the law, faithfully and devoutly awaited your coming.

What does the spiritual house or temple that King Solomon made for the Lord in Jerusalem signify? Solomon himself, whose name means "peaceful," is a fitting symbol of the one about whom the prophet sang, "His government will be increased, and there will be no end to peace." [This is] the same one concerning whom the apostle also wrote to the church of the Gentiles, "and he came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father."That it took Solomon seven years to build the temple, which he completed and dedicated in the eighth year, was a sign that for seven years, or the entire span of the present age, the Lord would build the church as a heavenly dwelling for the gathered faithful. In the future life, however, when he appears in the glory of the resurrection, he will complete and perfect the church and raise it forevermore to the joy of life immortal in the vision of his beauty. Our resurrection, then, is rightly signified by the number eight, since the just will be raised from the dead on the eighth day, that is, after the seventh of the sabbath.

In this verse, Solomon signifies the everlasting light by "length of days," the survival of death by "years of life" and the state of happiness to be discovered by "growth in peace." Isaiah refers to the same reality when he says, "His government will be increased, and there will be no end to peace." For when the people of God are obedient to God's law, both historically and at the present time, they are enabled to live for a long time in the repose of peace.

Solomon gave the name "parables" or "metaphors" to this book [Proverbs] because he wanted us to understand it profoundly, not just according to the literal sense. He prefigures the Lord in this respect, who would speak to the crowds through parables. For just as Solomon's own name and peaceful reign foretold the enduring kingdom of Christ and of the church, concerning which it is written "his government will be increased, and there will be no end to peace upon the throne of David and his kingdom," so also did his construction and dedication of the temple artfully refer to the building of holy church, which will be dedicated for all eternity at the resurrection. The testimony of the crowds of people who greeted Christ with palm branches and praises at his entry into Jerusalem also declares him to be the son of David and the spiritual king of Israel.

Isaiah said, "His government will be increased, and there will be no end to peace upon the throne of David and his kingdom, to confirm and strengthen it in right judgment and justice."He did not say "to acquire the glory of worldly riches" or "to have victory over many peoples and cities" or "to conquer the powerful," but "to confirm it in right judgment and justice." For it is through this that the church is strengthened and the kingdom of Christ is extended both within each of the faithful and throughout the entire world.

Surely the coming of God in the flesh could not remain hidden from humanity, since the prophet had openly said about him, as though to the whole human race: "behold your God," and "this is your God," and again "the mighty God, Father of the coming world, Prince of peace," and "of his kingdom there will be no end." Once God had come, however, did his coming remain hidden from those who openly confessed? Was Peter ignorant of the advent of God when he said, "You are Christ, the Son of the living God"? Did Martha not know the one in whom she believed or the meaning of what she was saying when she declared, "Lord, I believe that you are Christ, the Son of the living God who has come into the world"? Finally, was not everyone who asked him to heal diseases or to replace lost limbs or to raise the dead petitioning God's omnipotence rather than humanity's weakness?

Listen to how Isaiah predicted this long beforehand when he said, "and his name shall be called Messenger of Great Counsel, Wonderful Counselor, God the Strong, the Mighty One, the Prince of peace, Father of the world to come."No one could say this of a mere man, as is obvious even to those who are very eager to show how stubborn they can be. No man from the beginning of time has been called God the Mighty or Father of the world to come or the Prince of peace. For Isaiah said, "There is no end of his peace." And what did happen makes it clear that this peace has spread over the whole earth and sea, over the world where people dwell and where no one lives, over mountains, woodlands and hills, starting from that day on which he was going to leave his disciples and said to them, "My peace I give to you; not as the world gives do I give to you." Why did Christ speak in this way? Because the peace which comes from a human being is easily destroyed and subject to many changes. But Christ's peace is strong, unshaken, firm, fixed, steadfast, immune to death and unending.

305. His empire shall be multiplied. Here he describes his power,

and first, as to the magnitude of his kingdom;

second, as to the nobility of his kingdom: he shall sit upon the throne;

third, as to its eternity: from henceforth and for ever.

Concerning the first, he sets out two things.

First, the magnitude of his kingdom: his empire shall be multiplied: and all kings shall serve him, and shall obey him (Dan 7:27); as to the quiet of peace: and there shall be no end of peace, below: you will keep peace: peace, because we have hoped in you (Isa 26:3).

306. Upon the throne of David. Here he describes the nobility of his kingdom. Upon the throne of David, that is, upon the Church, which is signified by the kingdom of David: and the Lord God shall give unto him the throne of David his father (Luke 1:32); as to the effect of his kingdom: to establish it, for resistance, and strengthen it, also for fighting, in judgment, that is, through judgment: a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jer 23:5); as to the eternity of his kingdom, from henceforth, that is, from the time of the Incarnation, and for ever: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Dan 7:14).

307. Finally, he places the motive for giving this, the zeal, that is, the love, of the Lord, the Father: God so loved the world, as to give his only begotten Son (John 3:16). The Jews interpret this as Ezechias. But clearly his kingdom was not made strong eternally, nor do the names in 9:6, which signify divine eminence, fit him. Because of this, the Septuagint omits these names and puts in their place, angel of the great council.